Saint Michael of Tver. Mikhail Tverskoy

Returning Mikhail defeated the Novgorodians near Torzhok, took a payback of 5,000 hryvnias in silver from them, as well as from the residents of Torzhok, and executed the main culprits of the indignation, while at the same time continuing to prevent grain convoys from entering Novgorod. In the year he again rose up against the Novgorodians with all the Nizovsky land, but it did not come to battle. IN next year Yuri Danilovich, who received the label for the great reign and married Uzbek’s sister, Konchak, rose up against him, taking advantage of the assistance of the Novgorodians. Yuri's army included Tatar detachments sent by Uzbek led by Kavgady. However, the Tverites, led by the holy Prince Michael, completely defeated Yuri at the village of Bortenev on December 22, after which peace was concluded. Mikhail Yaroslavich, fearing the Tatars, agreed to concessions. Many prisoners were captured, including Kavgady, whom Saint Michael released, and the wife of the Moscow prince Konchak, who unexpectedly died in Tver.

Prince Yuri slandered Saint Prince Michael before the khan, accusing him of poisoning Konchaka. The Khan became angry, threatening to ruin Mikhail’s princely estate, and demanded that he come to him for an answer. Not wanting to shed the blood of Russian soldiers in an unequal struggle with the khan, Saint Michael humbly went to the Horde, realizing that this threatened him with death. He said goodbye to his family and Tver residents, and took the blessing for martyrdom from his spiritual father, Abbot John. " Father, - said the saint, - I cared a lot about the peace of Christians, but, due to my sins, I could not stop civil strife. Now bless me if I have to shed my blood for them, if only they could rest a little, and the Lord would forgive me my sins".

Relics and veneration

The naked body of the holy martyr was thrown into desecration, then it was covered with clothes and placed on a large board tied to a cart. At night, two watchmen were assigned to guard the body, but they were overcome by fear and ran away. The next morning his body was not found on the board. That same night, many, not only Orthodox, but also non-Orthodox, saw how two bright clouds illuminated the place where the body of the martyr lay and, although many predatory animals prowled the steppe, not one of them touched him. In the morning everyone said: " Prince Mikhail - a saint, innocently killed"From the Horde the body of the holy prince was transported to Moscow, where he was buried in

The life of the Tver prince Mikhail Yaroslavich (1271-1318), killed in the Horde on the orders of Khan Uzbek, was created, as V.A. Kuchkin believes, by his confessor Alexander, abbot of the Tver Otroch monastery, shortly after the death of the prince. Alexander accompanied the prince to the Horde and was an eyewitness to the events that took place there. The book is written in the traditional hagiographic canon: it opens with a rhetorical discussion about the “crown of many colors” with which the martyrs are adorned; this fragment turns out to be borrowed from the translated life of Coint. What follows is an account of the history of Christianity and its spread in Rus'; this motive is believed to have arisen under the influence of Nestor’s Reading about Boris and Gleb (see Lives of Boris and Gleb). In presenting the events themselves, the hagiographer reveals his excellent knowledge of them (which confirms the idea of ​​​​the authorship of Alexander, who was with Michael in the Horde), but gives everything that happens a typically hagiographic assessment. Mikhail appears in J. as possessing all Christian virtues: his mother raised him “in the fear of God and taught him the holy books and all wisdom,” the actions of Mikhail’s enemies are guided by the devil, and the prince of Tver himself is constantly guided in his actions by highly moral Christian motives. So, deciding to go to the Horde, where one of his sons, “strong... in mind,” Mikhail, “filled with humility,” is already located, says: “If I deviate anywhere, then (the people) of my homeland will all be captured and exterminated, and after that, I too will accept death, so it’s better for me now to lay down my soul for many souls,” and at the same time recalls the feat of St. Demetrius of Thessaloniki. In the Horde, being in the position of an honorary prisoner, over whom the threat of reprisals constantly hung, Mikhail, “as he was accustomed from his youth, never changed his rule, sang Davydov’s psalms at night,” and since he left Vladimir, he fasted and did not sleep. nights, and prayed incessantly, etc. The prayers of the saint themselves are given in Zh., the hagiographer who composed them demonstrates his skill as a church rhetorician. Before his death, Mikhail, as befits a saint, takes communion, repents and confesses to his spiritual father and sings psalms all the time when his fate is being decided by the khan. He rejects his companions' offers to escape and faces death with humility and dignity. “And he received an unfading crown from the hand of the Lord, which he desired.” Miracles occur over the body of the saint: “two clouds of light overshadowed the body of the blessed one all night, parting and joining together again, and shining like the sun.” Those who saw the sign understood that the prince was a saint and that he was killed without guilt, and the clouds signified the descent of angels to him. J. is one of the best examples of biographies of the holy prince-martyrs. Publisher: OkhotnikovaV I. Extensive edition of the Tale of Mikhail Tverskoy // Old Russian book literature: Based on materials from the Pushkin House // Coll. scientific works - L., 1985-P. 16.- 27. Lit.: Serebryansky. Princely Lives, -S. 250-257; Kuchkin V. A. Stories about Mikhail Tverskoy.-M., 1974; Konyavskaya E. L. Life of Mikhail Yaroslavich Tverskoy // Dictionary of scribes - Vol. 1 - P. 166-168 O. V. Tvorogov

§ 1. Life of Mikhail Yaroslavich

The oldest monument of Tver hagiography is the Life of Prince Mikhail Yaroslavich. The work (under the not entirely accurate title “The Tale of the Death in the Horde of Mikhail Yaroslavich Tverskoy”) received a complete description in basic research V. A. Kuchkina. Having carefully studied the manuscript tradition, the historian substantiated the position that the original text is best represented by the Long Edition (read in separate collections). This edition tells about the martyrdom in the Horde of the Tver prince, executed by order of Khan Uzbek on November 22, 1318, the miracles that followed and, finally, the burial of Prince Mikhail in Tver on September 6, 1319.

The life is written in the same way as works about martyred princes, although the actual motive of suffering for the faith is absent here. The idea of ​​civic duty and responsibility of the ruler to his people, understood in the Christian sense and expressed in words Gospels: “If anyone lays down his life for his friends, this great one will be called in the kingdom of heaven” (GIM, Uvar., No. 184 (4°), l. 211). The author of the Life, a clearly spiritual person, was a “witness” of the upbringing and “good age” of the Tver prince, calls him “his master” and describes the events that occurred in “the last times, in our days.” The author was an eyewitness to the death of Mikhail, judging by the expression: “Grief is truly upon us, brethren, in that hour, having seen such a blasphemous death of our master, Prince Mikhail Yaroslavich” (l. 226), - therefore, he also owns the description of the details about the prince's stay at the khan's headquarters and his martyrdom. It is not clear that the author accompanied the body of the murdered prince at the end of 1318 while traveling to Moscow, since he describes the miracles that occurred with reference to various witnesses and from the words of a certain priest - “from him we heard and wrote” (l. 228). Obviously, the author remained in the Horde along with the captives of Tver and returned to Rus' for “another life.” In any case, the author describes the meeting in Tver of the coffin with the body of Mikhail Yaroslavich, brought from Moscow, and his burial in the city Spassky Cathedral on September 6, 1319, vividly and in detail. Since the time of Filaret (Gumilevsky), it has been assumed that the author of the Life of Mikhail Yaroslavich is Abbot Alexander, who accompanied the Tver prince on his trip to the Horde.

V.A. Kuchkin believes that the Life was written shortly after the funeral of Mikhail Yaroslavich in Tver, at the end of 1319 - beginning of 1320. However, another dating seems more likely. It should be noted that Mikhail Yaroslavich in the text of the Life is quite consistently called the Grand Duke of Vladimir, even when he formally lost this title, while Prince Yuri Danilovich is never called the Grand Duke. At the same time, the seniority of the Tver princely dynasty over the Moscow one was emphasized in every possible way. It seems that this situation is more explainable for the period 1322-1327, when the great reign of Vladimir was controlled by the sons of Mikhail Yaroslavich - Dmitry and Alexander.

The text of the Life of Mikhail Yaroslavich itself, unfortunately, was preserved only in copies no earlier than the 16th century, but its reflections are already in the monuments of the first half of the 15th century: the Sofia I Chronicle of the older edition and the Rogozh Chronicler.

The Life of Mikhail Tverskoy as part of the Sofia I Chronicle was published in 1851 - according to the Tolstoy list of the younger edition (the lists of the older edition are used only in the variants), currently there is a separate edition of the senior edition of the Sofia I Chronicle. The Novgorod IV Chronicle is similar to Sophia I (both of them go back to a common source), and although in the latter there is no story about the death of Mikhail Yaroslavich in the Horde, in both chronicles under 1380 there is an extract from the Life of the Tver prince - therefore, in their common source, the Life Mikhail Yaroslavich was read. The general protograph of the Sofia I and Novgorod IV chronicles was first defined (by A. A. Shakhmatov) as the “Code of 1448”, then as the “Novgorod-Sophia Code of the 30s of the 15th century.” At the present time, a view of the monument has been formed as in the Code of Metropolitan Photius of 1418. Thus, the Life of Michael of Tver as part of the Sophia I Chronicle turned out to be borrowed from the Metropolitan Code of 1418.

Another edition of the Life of Mikhail Yaroslavich is contained in the Rogozhsky chronicler and the Tver ones close to him chronicle vaults. V. A. Kuchkin, following the concept of A. N. Nasonov, determined that the common source of the Rogozhsky chronicler and the Tver collection was the Tver Grand Duke's Code of 1455, into which (through a series of intermediate stages) “The Tale of Mikhail Yaroslavich” penetrated from the hypothetical Tver code of 1409. Now these views are already outdated, if only because the manuscript of the Rogozhsky chronicler firmly dates back to the 40s of the 15th century.

Let us turn to the analysis of the Rogozhsky chronicler. Its composition was characterized by A. A. Shakhmatov: the text before 1288 is a brief compilation, which is based on extracts from the “Code of 1448” and the Suzdal chronicle; news of 1288-1327 close to the text of the Tver collection; the next part (1328-1374) represents the connection of the Tver source with the news read in the Simeon Chronicle; text 1375-1412 similar to one Simeonovskaya. Extracts from the Code of 1448 were made, according to the assumption of A. A. Shakhmatov, in the 60s of the 15th century, but Ya. S. Lurie clarified that the source was not the “Code of 1448” itself, but the Novgorod IV Chronicle (hence, the extractions were made after 1428, which dates back to the original form of the Novgorod IV Chronicle). The point of view of M.D. Priselkov seems correct that the basis of the Rogozh chronicler (and the corresponding part of the Simeonovskaya) is the Trinity Chronicle in the edition, brought to 1412 and compiled in Tver.

Due to the fact that the manuscript of the Rogozhsky chronicler dates back to the 40s of the 15th century, the question of the relationship between the texts of the Rogozhsky chronicler and the Tver collection is of fundamental importance. The contents of the Tver collection, as is known, are divided into two parts: the first (up to 1255) is occupied by a fragment of the Rostov arch of 1534, the second part, starting in 1247 and continuing until 1499, is based on the Tver chronicle, with Rostov inserts (similar to the Moscow Academic Chronicle), the ending (after 1485) is of Moscow origin (although it could have been borrowed through Rostov).

The text of the second part of the Tver collection up to the beginning of the 15th century. similar to the Rogozhsky chronicler, which indicates their origin from a common source. The history of the creation of both monuments becomes clearer from a comparison of news from 1402-1408. In the Rogozh chronicler articles 1402-1408. they are simply absent; in the Tver collection they are read, but in a later revision (the text ends with the news of the death of Fyodor Molozhsky). Let us show that articles 1402-1408. The Tver collection goes back to a common source with the Rogozhsky chronicler.

Let us pay attention first of all to the fact that in the story about the invasion of Edigei in Rogozhskoye and Simeonovskaya, a note is read about the sign on Kolomna with reference to the previous mention: “Here we were born into men, the former sign of the blood flowing on Kolomna from the icon.” But the story about the sign itself is read precisely in the Tver collection for 1408: “That same winter in the country of Muscovy, near Kolomna, there was a sign on Pokhra, in the church of St. Nicholas, blood flowed from the icon and the soul was filled with wax.” Thus, the articles of 1408 of the Tver collection and 1409 of the Rogozhsky chronicler are semantically connected to each other. Both articles are also united by common discussions about the wrong policy of the “young” boyars turning to non-believers for help. Let's compare the texts:

Thus, we can confidently say that the general material (from the beginning of the 15th century) was to some extent distributed between the Tver collection and the Rogozh chronicler. The common source of the Tver collection and the Rogozh chronicler in this case was the Tver code of 1412.

Let us find out at what stage the “separation” of the texts of the code of 1412 occurred. Let us draw attention to the fact that the removal of articles of 1402-1408. from the Rogozhsky chronicler can be compared with the fact of compiling (within the framework of the Tver collection) a laudatory word for the Tver prince Mikhail Alexandrovich, which immediately precedes the indicated articles and fragments of which are included in the text of the praise itself. The compiler's hand went over Article 1408 and revised the previous text. If we connect with the indicated editorial work the inclusion in the text of a set of news from a Moscow source (for example, similar to the Sophia I Chronicle, a description is given of the invasion of Tokhtamysh in 1382, the defeat of the Smolensk troops near Mstislavl in 1386) and take into account that the removal of articles 1402-1408 gg. happened no later than the 40s of the 15th century, then we can dwell on the date of 1446 for the compilation of the code that formed the basis of the Tver collection: indeed, under 1445 and 1446, it is obvious that a Moscow source was used, inserts from which were identified in texts of the 14th century . (battle with the Tatars near Suzdal, the capture of Vasily Vasilyevich, his blinding, the war between Shemyaka and Vasily the Dark).

The life of Mikhail Yaroslavich was included in the Tver code of 1412, already in an abbreviated form, as well as supplemented from other sources: namely, the obituary of Mikhail Yaroslavich was added, copied, as V. A. Kuchkin established, from a later obituary of the Tver prince Mikhail Alexandrovich. The “Lay” about Mikhail Alexandrovich is attributed to Epiphanius the Wise and dates back to the middle of the second decade of the 15th century (the work was addressed to the same Archimandrite Cyril, with whom Epiphanius corresponded in 1415; the stylistic characteristics of the “Lay” bring it closer to the Trinity Chronicle and the “Lay on the Life and Repose” "Grand Duke Dmitry Ivanovich). The vault of 1412 thus also dates from the middle of the second decade of the 15th century. and represents the Tver reaction to the Moscow Trinity Chronicle (Archimandrite Kirill of the Savior Athanasiev Monastery is recognized as the author of the Tver revision).

In conclusion, let us trace the history of various revisions of the vault of 1412. The original appearance of the monument is presented in a fragment of the Tver Chronicle for 6822-6852, discovered and published by A. N. Nasonov. In the Kashin edition of 1414, the same original appearance was reflected in the Nikon Chronicle. Around 1446, the Tver chronicle monument was edited according to one of the versions of the Novgorod IV Chronicle, articles 1402-1408. were used to compile the Code of 1446 (preserved in the Tver collection), and the new edition of the Code of 1412 (with the “removed” articles of 1402-1408) came to us as part of the Rogozh chronicler.

However, another scheme for the editions of the Tver chronicle is also possible, namely: 1) The Simeonovskaya chronicle, containing until 1392 the text of the Trinity Chronicle alone (with the exception of later insertions from the Moscow code of 1479), is precisely the “Tver reworking of the Trinity” 1412; 2) Tver vault of the second decade of the 15th century, preserved in the Museum fragment from 6822-6852. and the Kashin edition of 1414, represents a special tradition of Tver chronicle writing; 3) Around 1446, the following stages of editorial work are recorded: articles 1402-1408. from the “Tver revision of the Trinity” were removed and used to compile another set (the revision of 1412 without the articles of 1402-1408 was preserved in the Simeonovskaya Chronicle); Tver Code No. 2, supplemented by the IV Novgorod Chronicle, was combined with the revision of 1412 with the removed articles of 1402-1408. (the compilation reached the Rogozh Chronicler); finally, the Tver code No. 2, supplemented by the Novgorod IV Chronicle and other sources and including the indicated articles of 1402-1408, formed the code of 1446 (included in the Tver collection).

With both approaches considered, in any case, the confidence remains that the edition of the Life of Mikhail Yaroslavich, read in the Rogozhsky chronicler, the Museum fragment and the Tver collection, arose no earlier than the second decade of the 15th century. and is already represented by a manuscript from the 40s of the 15th century. (Rogozhsky collection).

We now turn to a review of the lists of the Long Edition of the Life of Mikhail Yaroslavich. TO end of the 19th century centuries, the research of V. O. Klyuchevsky and N. P. Barsukov revealed four lists of the Long Edition (of which the oldest, the Undolsky list, dates back to the 30s of the 16th century). A hundred years later, V. A. Kuchkin discovered three more lists: Likhachev fragment mid-16th century V. and two lists from the 17th century. - Pershinsky and Tver archive. The researcher divided all seven lists into four groups, going back to a common original: the list from the Milyutinsky and Tverskaya menyas - through a defective protograph, the list from the Tulupovsky and Tikhonravovsky menyas - through the protograph of 1485, the Undolsky and Pershinsky lists - through a common protograph and, finally, Likhachevsky - directly.

At present, it is possible to indicate two more lists of the Long Edition (GIM, Uvar., 184 and RNB, F.I.306) - more ancient than those known so far. In connection with this circumstance, the entire scheme of correlation between the lists of the Long Edition requires revision.

Let us give a more precise description of the lists of the Long Edition of the Life of Mikhail Yaroslavich:

1) Uvarovsky: State Historical Museum, collection. A. S. Uvarova, No. 184 (4 0). A collection of lives and services of Russian and Slavic saints, in 4 0, on 402 pages, dates back to the first quarter of the 16th century. Rewritten in five handwritings of the same time. The main part (fol. 3-327) was written by the first scribe, but it contains notebooks copied by the second scribe (fol. 105-112 vol., as well as fol. 382-402 vol.) and the third (fol. 305-313 vol. .); filigree: Tiaratype Briquet, no. 4910 (1503-1517). L. was rewritten in the fourth handwriting. 327-337 vol., fifth - l. 338-381 vol. on paper with filigree: Tiara with the letters “Z” and “?” - Likhachev, No. 1382, 1383 (1511). The life of Mikhail Yaroslavich is placed on l. 210-229 rpm and has the heading: “In the year 6800. The noble and Christ-loving Grand Duke Mikhail Yaroslavich was killed on the 22nd day of November.” Before the Life, on l. 198 rev. - 210, the service to the blessed prince Mikhail Yaroslavich (the oldest among famous list services). On l. 241-251 there is a service to another Tver saint - Bishop Arseny (also the oldest list).

2) Library: RNL, F.I.306. The collection was rewritten in 1528-1529. within the Rostov diocese, as follows from the scribe’s entry on fol. 547 volume: “In the year 7000 thirty seven, this book was written under the rule of the Grand Duke Vasily Ivanovich of All Rus' and under the sacred archbishop? Kirill of Rostov by the command of the many-sinful priest Sergea Vasiliev, son of Baturin.” The life of Mikhail Yaroslavich is placed on l. 200-212 rpm and has the heading: “In the summer of 6000–800, the noble and great Prince Mikhail Yaroslavich was killed in the month of November on the 22nd day.” At the end of the text there is a note: “In the summer of 6894 (!) this murder of Grand Duke Mikhail Yaroslavich was written in the month of November on the 17th day.”

3) Undolsky's list: RSL, f. 310 (collection of V. M. Undolsky), No. 1254. Collection in 4 0, on 709 sheets. The life of Mikhail Yaroslavich is written on l. 30-50 rpm in the 30s of the 16th century. (filigree: high tiara, underneath the letter A - Briquet, No. 4979 (1532-1536)).

Title: “In the year 6800, the blessed and Christ-loving Grand Duke Mikhail Yaroslavich was killed on the 22nd day of November.”

4) Likhachevsky: St. Petersburg branch of the Institute of Russian History of the Russian Academy of Sciences, f. 238 (Collection of N.P. Likhachev), op. 1, No. 397. Fragment of the Life of Mikhail Yaroslavich Tverskoy in 4 0, on 5 sheets. Dates from the late 50s of the 16th century; filigree: Glove under a crown with 6 scallops - coincides with that indicated by Likhachev under No. 2980 (1559). The text begins with the words “... you are the Kavgady and the judge himself, and the same are the litigators,” breaks off with the words: “And he sent his bolyars to Moscow from the abbot and from the priest, and brought the relics.” Between sheets 4 and 5, several sheets are also missing: text on the sheet. 4 rev. ends with the words “After 20 and 4th”, on l. 5 begins with the words “the sanitation of a saint, a multitude of people with fistulas” (the fact is not noted in V. A. Kuchkin’s description).

5) Pershinsky: IRLI, Collection of M. F. Pershin, No. 7. Collection of the 20s of the 17th century, filigree: Jug with one handle under a crown with a flower, on the body the letters G and RO - Dianova (“Jug”), No. 34 (1622-1623). The life of Mikhail Yaroslavich occupies l. 498 rev. - 523 vol., title: “In 6800. The murder of the faithful and Christ-loving Grand Duke Mikhail Yaroslavich in the month of November on the 22nd day.” The text breaks off due to the loss of the last page at the words: “Yes, how can we praise our heritage, blessed prince...” The Life of Mikhail Tverskoy according to this list has been published.

6) Tulupovsky: RSL, f. 304 I (Main collection of the library of the Trinity–St. Sergius Lavra), No. 671. Menaion of the Chetya for November by German Tulupov, compiled in 1628-1629. On l. 258 rev. - 259 scribe’s record: “And this holy book was written by the many-crowned monk German Tulupov Starichenin, from the creation of the world 7137, indictment 12, after his father, the monk Jonah, and after his mother Marya, and after the monk Akilina, and after the monk Anisie, and for the deacon monk Serapion, and for Daria, and for Kozma, and for his soul and for all his parents.” However, only the pages were copied by German Tulupov’s hand. 1-216 vol., 245-259; l. 217-244 vol. written in a different handwriting and on different paper (Jug with one handle under a crescent, on the body there is a crescent and the letters F BH - Dianova and Kostyukhin, No. 665 (1617)). A lengthy edition of the Life of Mikhail Yaroslavich is on p. 111-129 vol., title: “The same month in 22. The murder of Grand Duke Mikhail Yaroslavich of Tver from the godless Tsar Azbyak.” At the end of the text there is a postscript: “In the summer of 6994 this murder of Grand Duke Mikhail Yaroslavich was written on the month of November 17th.”

7) Tikhonravovsky: RSL, f. 299 (Collected by N. S. Tikhonravov), No. 587. Collection of the early 30s of the 17th century. Watermarks: Pillars - Dianova and Kostyukhin, No. 1185 (1632); Jug with two handles under a crescent, on the body the letters AG - Heraclitus, No. 808 (1631-1633); Cornucopia (paper left over) - Dianova and Kostyukhin, No. 1128 (1626). The life of Mikhail Yaroslavich is located on l. 305-326 vol., title: “Minth of November on the 22nd day. In the year 6800, the noble, Christ-loving Grand Duke Mikhail Yaroslavich was killed in Ord? At the end of the text there is a note: “In the year 6994 this murder of Grand Duke Mikhail Yaroslavich was written, on the 17th day of September.”

8) Milyutinsky: State Historical Museum, Synodal collection, No. 799. Menaion of the Church for November of John Milyutin (the set of Milyutin’s menaions dates from 1646-1654). The life of Mikhail Yaroslavich is on l. 1152-1179, title: “On the 6826th month of November on the 22nd day. The murder of the holy, blessed and Christ-loving Grand Duke Mikhail Yaroslavich of Tver.”

9) Tverskoy: State Archives Tver region, f. 1409, op. 1, No. 1103. The collection contains the services and lives of Arseny and Mikhail Tversky. Manuscript in 4 0, on 125 sheets. Text on l. 1-123 rev. written in one hand - large half-letter, l. 124-125 were copied in a different hand, but in imitation of the main handwriting. Watermarks: 1) Coat of arms of Amsterdam (without pedestal), countermark PD (fol. 1-123) - in the album of T. V. Dianova (“Coat of Arms of the City of Amsterdam”) the sign (No. 221) without countermark dates back to 1665, and from countermark RV (No. 220) - 1658; 2) Head of a jester with 5 bells and letters DC (fol. 124=125) - Dianova (“Head of a jester”), No. 81 (1661). Thus, the manuscript can be dated to the 60s of the 17th century. Although the Tver manuscript is the latest among the copies of the Long Edition of the Life of Mikhail Yaroslavich, it is at the same time the most authoritative, since the entry in the lower margin of the fol. 1 -14 indicates that it belonged to the Tver Zheltikov Monastery in the 17th century.

The lists of the Long Edition of the Life of Mikhail Yaroslavich are divided into two types: The Primary type is formed by the Milyutinsky, Tverskoy and Likhachevsky fragment lists, The Secondary type is represented by all other lists.

The originality of the lists of Milyutinsky, Tverskoy and Likhachevsky follows from the following observations. In Tverskoy (fol. 89) and Milyutinsky (fol. 1152 vol.) the phrase: “And put it on your hearts, how much to suffer for Christ’s sake” - looks more logical than in other lists, where there are no highlighted words. In Tverskoy (fol. 1154 vol.) it is correctly said that “I did not like to be a son under my father, a younger brother under my oldest brother,” in other lists the highlighted words are omitted, as a result of which the meaning of the phrase is distorted. In Milyutinsky (fol. 1156 vol.) and Tverskoy (fol. 93 vol.) it reads “I will put love in the hearts of your princes and peace in your lands,” in other lists there are no highlighted words. In Milyutinsky (fol. 1157 vol.) and Tverskoy (fol. 95) it is correctly read “even if he made peace among himself”, in other lists it is distorted - “cooked many times”. In Milyutinsky (l. 1160) and Tverskoy (l. 98) it is said that Prince Yuri “ran” to Torzhok after the battle, which corresponds to the Tver chronicle tradition (in the Rogozh chronicler - “run”); in other lists of the Long Edition, the word “bebezhe” is converted into “departure” - in accordance with the Moscow chronicle tradition reflected in the First Sofia Chronicle (where it is also “departure”). In Milyutinsky (fol. 1161) and Tverskoy (fol. 99 vol.) it is correctly written “having settled down, kissing the cross”, in other lists the first word is spoiled - “deleted”. In Milyutinsky (fol. 1161 vol.) and Tverskoy (fol. 100) it is said that Michael “made his last confession on the river on the Nerl,” which coincides with the ancient chronicle tradition reflected in the Sophia I Chronicle; in other lists, instead of the highlighted word, it is read “him”. In Milyutinsky (fol. 1161 vol.) and Tverskoy (fol. 100-100 vol.) it is read in the same way as in the Sophia I Chronicle: “much hardship is being created in our (in our) difference, and now, father,” in others There are no highlighted words in the lists. In Milyutinsky (fol. 1162) and Tverskoy (fol. 100 vol. - 101) it is read in the same way as in the Sophia I Chronicle: “He went to Volodymer, and with him his beloved son Dmitry and Alexander. And I was with him in Volodymyr,” in other lists the highlighted words are omitted. In the phrase “giving them a gift,” it seems more correct to read the “series” of the lists of Milyutinsky (fol. 1163) and Tverskoy (fol. 102 vol.), especially since it coincides with the older edition of the Sophia I Chronicle.

In the surviving text of the Likhachev fragment, one can also highlight more correct readings. About Kavgady it is said here: “the judge himself, the same and litigation” (fol. 1), which coincides with the Sophia I Chronicle; in other lists the highlighted words are missing (in Milyutinsky and Tverskoy the text is spoiled). In Likhachevsky (l. 4) it reads: “may it be good for me to be with Thy saints, for a long time now I have thirsted for this, so that I might suffer for Christ’s sake” - also in Milyutinsky (l. 1168), Tver and Sophia I Chronicles; in other lists: “for it will be good for me to be before Your saints, I have long thirsted for me to suffer for Christ” (Uvar., l. 221 vol.; Und., l. 42 vol.; F.I.306, l. 207-207 vol.; Tr.671, l. 122). In Likhachevsky (l. 4): “with tears praying to God”, “with a bright face” is also read in the Milyutinsky (l. 1168), Tver and Sophia I Chronicles, in other lists: “glorifying God”, the word “face” is omitted . In the Likhachevsky (fol. 4 vol.), Milyutinsky (fol. 1168 vol.), Tver and Sofia I Chronicles it reads “do not grieve about this tree,” in the lists instead of the last three words it reads “previously.” In the Likhachevsky (fol. 5 vol.), Milyutinsky (fol. 1177 vol.), Tver and Sofia I chronicles it is reported that the Tver people “barely begged” Prince Yuri, in other lists - “barely sweetened”.

V. A. Kuchkin gave convincing examples that the Milyutinsky and Tverskoy lists go back to the same protographer. This protograph had significant defects: in the Preface a whole fragment of text was missing from the words “attracts oneself” to the words “I will perceive the kingdom of heaven and the crown” (Milyutinsky, l. 1152; Tverskoy, l. 88 vol.); in the phrase “but jealousy of love” is omitted the last word(Milyutinsky, l. 1153; Tverskoy, l. 89 vol.); in the phrase “give me reason and intelligence” the highlighted words are omitted (Milyutinsky, l. 1153 volume; Tverskoy, l. 90), etc.

The Secondary Lists, in turn, are divided into two groups. The first group is formed by the lists of Uvarovsky, Undolsky and Pershinsky, which are characterized by the following readings: “appropriateness” (Uvar., l. 211; Und., l. 31; Persh., l. 499 vol.), in other lists correctly - “usety "; “themselves” (Uvar., l. 211; Und., l. 31; Persh., l. 499 vol.) - an error, correctly read in other lists: “samovidtsi”; “cruel” (Uvar., l. 212 vol.; Und., l. 33; Persh., l. 502) instead of the correct “same volume”; it is erroneously stated that Prince Andrey reposed “in Tferi” (Uvar., l. 213; Und., l. 33; Persh., l. 502); “vide” (Uvar., l. 214; Und., l. 34; Persh., l. 503 vol.) - instead of “inside” (Milyutinsky, Tverskoy) or “poide”; in the phrase “one from those who watch at night” the highlighted words are omitted (Uvar., l. 228; Und., l. 49; Persh., l. 522); in the phrase “it is not powerful to convey the message” - the last word is missing (Uvar., l. 228; Und., l. 49; Persh., l. 522 vol.).

The Undolsky and Pershinsky lists are similar in readings: “you ordered about your fatherland” (Undolsky, l. 45; Persh., l. 517) - the first word is not in other lists; “let go to Tver” (Und., l. 49 vol.; Persh., l. 523) - the highlighted words are absent in other lists. The later Pershinsky list is not a copy of the Undolsky list. Consequently, both lists go back to a common protograph. The protograph of the lists of Undolsky and Pershinsky cannot go back to the Uvarovsky list, in which there are erroneous readings: “bezannii” (fol. 214 vol.), “bermen” (fol. 215), “vust” (fol. 223 vol.) , “murder” (l. 225), in the list of Undolsky and Pershinsky it is correct - “lawlessness”, “beserman”, “rising”, “murder”.

The second group of the secondary type consists of the Library, Tulupovsky and Tikhonravovsky lists. They are distinguished primarily by the presence of a postscript dated 6994 (Tulupovsky and Tikhonravovsky) or 6894 (Library). In Bibliotechny, obviously, a mistake was made, typical of the scribes of Pskov and Novgorod, who confused the spelling of the numbers 800 and 900. Therefore, the postscript in all three lists should be dated 6994 (i.e. 1485), although the names of the months in them differed: November (Library and Tulupov lists) and September (Tikhonravovsky). In addition, these lists have General characteristics texts unique to them. Thus, only in these lists is the epithet “divine” used in relation to Mikhail Yaroslavich (Bib., fol. 200 vol.; Tul., fol. 111 vol.; Tikhonr., fol. 306), while in other lists, including number and in its primary form, it reads “blessed”; in the words “v?ru srachinskaya” the highlighted word is omitted (Bib., l. 202 vol.; Tul., l. 114 vol.; Tikhonr., l. 309 vol.); instead of the correct “a great deal of evil,” “great evil” was erroneously reproduced (Bib., l. 203; Tul., l. 115 vol.; Tikhonr., l. 310 vol.); instead of “Voimenov’s army,” only “Voimenova’s army” is read (Bib., l. 204 vol.) or “Imenova’s army” (Tul., l. 118; Tikhonr., l. 313); in the Library (fol. 206 vol.), Tulupovsky (fol. 121), Tikhonravovsky (fol. 316 vol.) the phrase “but again glorifying God with many tears” was omitted, instead of “sighing” “confession” was used; the words “thou hast created flattery” are missing (Bib., l. 207; Tul., l. 121 vol.; Tikhonr., l. 317 vol.), etc.

German Tulupov corrected the text (and title) based on Makaryev’s Great Four Menaions. Since this edit was not reflected in the Tikhonravov list, the latter cannot go back to Tulupovsky. In turn, the Tulupov and Tikhonravov lists do not go back to the Library list, since the Library list has its own distortions: after the words “hidden talent” (l. 201), “his master” is omitted; after the words “scold him to go” (l. 202) “to the Horde” is omitted; instead of “soimasya” it is written “poimasya” (l. 204); after the words “not giving sleep to your eyes” is added “not in any other mania” (fol. 206 vol.); the words “on the same day, if I labor, incline Thy ear to me” are missing (fol. 206 vol.); the name of the Adezh River, spoiled in the Tulupov and Tikhonravov lists (“idezhe”), is completely omitted in the Library (fol. 210 vol.).

One might think that the Library and Tulupov lists come from the same protographer: firstly, their notes include the name of one month (November), while the Tulupov list indicates September; secondly, in the text there is a similar omission in the text of the name of Prince Vladimir after the words “bring Prince Russkago” (Bib., l. 201 vol.; Tul., l. 112 vol.). V. A. Kuchkin suggested that the name of the month of November was mistakenly included in the postscript by German Tulupov; Now we see that the distortion was already introduced in the protograph of the Library and Tulupovsky lists. At the same time, we can agree with V.A. Kuchkin that the date September 17, 1485 was listed in the protograph of the entire group of lists.

When choosing for publication the main list of the Long edition of the Life of Mikhail Yaroslavich, we have to admit that manuscripts of the Primary type are not very suitable for this purpose: the Likhachevsky list represents only a small fragment of the text, and the Milyutinsky and Tver lists, firstly, go back to a defective original, and secondly , are quite late and date back to the mid-60s of the 17th century. Of the secondary lists, we focus on the Uvarov list, as the oldest and most authoritative (in addition to the Life of Mikhail Yaroslavich, the list contains services to Mikhail Tverskoy and Bishop Arseny, which most likely indicates the Tver origin of the collection).

Below is published a lengthy edition of the Life of Mikhail Yaroslavich according to the list of the State Historical Museum, Uvar., No. 184 (4 0) of the first quarter of the 16th century. Damaged readings are corrected, and gaps are filled in from other lists, which is specified in the notes.

In the year 6800, the faithful and Christ-loving Grand Duke Mikhail Yaroslavich was killed on the 22nd day of November. Bless, father.

After all, he is multi-colored with all kinds of decoration, all kinds of flowers, and he gives a lot of lightness to those who see his eyes, who attract their eyes to themselves with their vision. It is illuminated in a flowery way, as well as with a scarlet and crimson and golden face, and in a single copulation, mixed with many aromas, a wonderful stench, emitting fragrances, removing the stench from the hearts of those around. The wretched lives of those who have great assimilation to the one God, desiring to do whatever is pleasing to Him, in which [way] to milk and see the heavenly Jerusalem. Ovii put aside carnal weakness, with fasting and prayers in the deserts and in the mountains, in caves, exhausting her body, and finally, and in purple, and the entire dignity of her sunklita for the time being, nothing mindful, leaving only the one loving Christ in my heart and desiring the imperishable kingdom, but still giving up my body to reproach to chains, and prisons, and wounds, ultimately shedding my blood, I accepted the kingdom of heaven and the unknown crown. For these blessed, Christ-loving and great Prince Mikhail Yaroslav, strong in mind and patient in soul, have given up their kingdom, accepted the necessary passion, laid down their soul for their friends, remembering the word of the Lord, who said: “Whoever lays down his life for his friends, “He will be called great in the kingdom of heaven.” From childhood, habituate these words from divine scripture to your hearts, as if to suffer. We have not heard this from others, but have seen it ourselves, even to his upbringing and good-natured growth and to the wisdom of the mind, zealous for God’s assimilation.

This blessed Grand Duke Mikhail Yaroslavich cannot be left in the oblivion of his mind, but placed on the candlestick for preaching, so that everyone who sees the light of the God-wise prince’s life and patience, the end of his passion, will enlighten their intelligent hearts with the light of unwavering grace. Even though I am rude and ignorant, I burn with jealousy for the love of my master, I am afraid of that lazy servant, who hid his master’s talent in the land, and did not give it to a good trader, so that the purchase would be made a hundredfold. But I am again afraid and trembling at my rudeness, lest I write too little, to inform about the final passion of the blessed warrior of Christ, Grand Duke Mikhail Yaroslavich, which happened in the last times, in our days. Beginning, I pray to Thee: “Master, Lord Jesus Christ, give me reason and understanding and open my lips, so that I may proclaim Your praise, and let me proclaim the feat of Your blessed servant.”

In the last summer, our Lord Jesus Christ, the Word of God, was born of the Most Pure Virgin Mary the Mother of God and received passion, correcting the failures of our race, and was resurrected on the third day, and ascended into heaven on the day of fiftieth. The Lord our God sent His Spirit to the apostles, from there he began to teach, going around the whole country, and to baptize in the name of the Father and the Son and the Holy Spirit, and patriarchs and metropolitans, bishops and priests set a place in themselves. The Lord, the most merciful God, with His divine providence in the last century, showed His grace in the Russian language, bringing Prince Volodimir of Russia to baptism. Volodymer was enlightened by the Holy Spirit with grace, leading the entire Russian land into baptism. From there, the holy faith spread throughout all the lands, and there was great joy and joy in the newly enlightened people, even though the devil alone lamented, let us flee from those whom we had previously honored, accepting sacrifice and every kind of favor. The enemy of our souls cannot tolerate this, the flattering ones have rushed recklessly, as if to seduce them from their right path, and put envy, hatred, fratricide into their hearts, beginning to steal [power] and property, [not wanting to be in obedience] a son under the father, a lesser brother under the elder brother, untruth and malice multiplied among men, and surrendered to the weakness of this soon-to-be-passing light. The Lord, the most merciful God, not tolerating the sight of our race perishing from the devil, refused to punish us with executions, although he would turn us from our malice, and sent upon us an execution, a famine, and death in men and beasts, the final destruction [inflicted on us], betraying us in the hand of Izmalt. From then on, tribute began to be given in the Tatar language. And whenever our prince was awarded a great reign, the princes of Russia went to the Horde to the princess, carrying a lot of their property. Due to the great cruel captivity of the Russians for the past 30 and 4 years.

This blessed and ever-memorable and God-loving Grand Duke Mikhail was the son of the Grand Duke Yaroslav, and the successor of the Grand Duke and Blessed Yaroslavl Vsevolodich, who died a necessary death in the Horde for the Christians. Born from the blessed, truly reverend mother, the Grand Duchess of Oksinya, his holy and wise mother was raised in the passion of the Lord and taught the holy books and all wisdom.

He reigned in his stead in Tferi, the great prince Ondrei reposed in Tferi, bless him on his table for the great reign, this Christ-loving Grand Duke Michael, who, by his seniority, reached the level of the great reign. And he went to the Horde to the king, just as his former princes, in the name of customs, took over a great reign there.

At the same time, his son Prince Yuri went to the Horde. I was in Volodymyr, the blessed and ever-memorable Metropolitan of All Rus' Maxim, with many prayers scolding him to go to the Horde, saying: “I am with you with the princess, with the mother of Prince Michael, whatever you want from your fatherland, you will give.” He made a promise and said: “Although, Father, I will go, I will not seek a great reign.” And the one who was in the Horde, not wishing well The devil put the devil into the heart of the Christian family as the prince of the Tatars, wooing the brethren, telling Prince Yury: “Once you give way to greater Prince Michael, I will give you a great reign.” Thus turning his heart, he began to seek the reign of the great. The customs are filthy to this day - accommodating enmity between the brethren, the Russian princes take multiplied gifts for themselves. And having been with the great one, I was between them, and the burden was great in Rus' for our sins. About this speech by the prophet: “If you turn to Me and remain from your evils, then I will put love into your princes, and if you do not remain the evil of your customs, and repent of your many iniquities, I will punish you with all kinds of punishment.” But by the grace of the Most Pure Mother of God and all the saints, the blessed and Grand Duke Michael came and was seated on the table of his grandfather [and] father at the Holy Mother of God in Volodymyr by the blessed and reverend Maxim, Metropolitan of All Rus'.

And having reigned for him during the summer of his great reign, he became a king named Ozbyak. And he went into the Sorocin faith of God, and from then on he began not to spare the Christian race, as the king’s children, who were in captivity in Babylon, were talking about such, saying: “Deliver us into the hands of the merciless, lawbreaking, more wicked king than the whole earth.” When the Lord betrayed Jerusalem to Titus, not loving Titus, but Jerusalem was executed. And again, when Fotse betrays Constantinople, not loving Fotse, but Constantinople is executed for human sins. Hedgehog and dividing us quickly for our sins. But we are ex-verbal.

From then on there began to be enmity between the princes, and the peace was made many times among themselves, but the enemy the devil again rose up. And again, the former prince in the Horde, having been with the great ruler, left Yury in his Horde, and released Prince Mikhail to Rus'. And last summer, since the lawlessness of the people of Malta could not get enough of the essence of bribery, they desired it for the sake of it, taking a lot of silver and giving Yuri a great reign, and releasing with them to Rus' the only one from their princes, the lawless damned Kovgady. The blessed Great Prince Mikhail took him with his troops, sent an ambassador to Prince Yury, saying: “Brother, even though God and the Tsar gave you a great reign, then I will give up your reign, but do not stand up for my oprisnina.” Having dismissed your troops, you go back to your homeland with your household.

The devil never ceases, desiring bloodshed, which he committed for our sins. Prince Yuri came to the Tferi army, buying up the entire land of Suzdal, and with the bloodsucker and Kovgadiy, many Tatars, and Besermen, and Mordovians, began to burn cities and many villages. And the torment was great, for the men who had them were tormented with various wounds and torments and were given over to death, and their wives were desecrated by filth. And having burned the entire Tver volost and up to the Volga, and went to another country of the Volga, in that country you wanted to do the same thing.

The blessed great prince Michael called his bishop, and the princes, and the boyars and said to them: “Brother, you see, I have given up the great reign to my younger brother and I have come out, and behold, how much evil have I done in my fatherland? mine, if I endure them, I hope that this evil will cease. Most of all, I see that they are already catching my heads. And now? I’m not doing anything, tell me what I’m guilty of, whether I’ll be guilty of anything.” With one mouth they said with tears: “You are right, sir, you have created such humility in everything before your son, having taken over your entire volost, but to other countries? estates? They want to do the same for you. And now?, sir, go against them, and we want to [stretch] our belly for you.” The blessed Grand Duke Michael also said with much humility: “Brothers, hear what the holy Gospel says: whoever lays down his life for his friends will be called great in the kingdom of heaven. We are not for one friend, but to lay down our souls for two, there are so many people in full, and there are others who have been beaten, and the wives and daughters of desecration are from the filthy. And now? We, too, will lay down our souls for so many people, so that the word of the Lord may be remembered for our salvation.”

And having strengthened himself with an honorable cross, and went against the military, and as if he were close to himself, he saw a countless number of military men. And as if the people had retreated, and the world was great, they could not bear the fight against each other and let their shoulders fall. By the grace of the Holy Savior and His Most Pure Mother, with the help of the great Archangel Michael, defeat the Grand Duke Michael, so that you can see countless battle wounds falling under their horses, like sheaves in the harvest in the fields. Prince Yurya looked like he was flushed with his troops, like birds in a flock, leaving for Torzhok with a small retinue, driving away? vborz? to Novugorod. Didn’t he take Kovgady with his friends? the great prince is beaten. The last bitter death was in him.

These victories took place on the 22nd day of the month of December, in memory of the holy martyr Anastasia, on the day of the quarters, in the year of Vespers. To Grand Duke Mikhail himself? Apparently his armor was all wounded, but there was no wound on his body. The speech of blessed David: “A thousand and ten thousand will fall from your country at your right hand? won’t come, won’t come to you? It’s evil and wounding not to approach your body, as with His angel’s commandment about you to keep you in all your ways, and to lift you up in your arms.” As it was, then he was preserved by the great archangel Michael. And deliver from captivity many souls that were in the vile hands of the filthy ones, returning to their fatherland with great joy. Bring Okannago Kovgady to your house, and after honoring him a lot and giving him gifts, let him go. He, with flattery, did not go to the Tsar’s side much, saying: “I have fought against your volost without the Tsar’s command.”

The Great Prince Yuri gathered together many people from Novgorod and Pskovich and went to Tferi. And his faithful and Grand Duke Mikhail met against Sineevsky, since they did not want to see another bloodshed in just a few days, having settled down and kissing the cross. And the speech of the blessed Prince Michael: “We, brother, both of us in the Horde, let us complain together to the Tsar, so that we can help these Christians.” Prince Yurya left with Kovgady and went ahead to the Horde, taking with him all the princes of Suzdal and the boyars from the cities and from Novagorod, and at the command of Okaanna Kovgady, he wrote many false testimonies against blessed Michael.

Prince Mikhail sent his son Kostyantin, and he himself went to the Horde after his son Kostyantin, being blessed by his bishop Varsunofy, and from the abbots, and from the priests. And the father of his spiritual abbot Ivan had his last confession at the river on the Nerl for many hours, cleansing his soul, saying: “I, father, have many thoughts about how we can help these Christians, but for my sins, many burdens are being created [in our ] differences, and now, [Father], bless me, if this happens to me, I will shed my blood for them, so that the Lord would not give away my sins, even if these Christians were to rest.” Even to the same place, his noble princess Anna and his son Vasileya conducted him, returning from him with much sobbing, shedding tears from her eyes like a river, unable to be separated from her beloved prince.

He went to Volodymer, [and with him his beloved son Dmitry and Alexander. And when he was in Volodymyr], an ambassador from the king arrived, saying: “The king will call you, wake up in a month, if you don’t, he has already called the army against your city, he urged you to go to the king, saying: he will not be in the Horde "

His boyars thought, roaring: “Your son is in the Horde, and they sent another.” The same is true for his son who spoke: “Mr. Father of the Dragy, do not go to the Horde yourself, whom you want, but send him, because you are already betrothed to the Tsar, until his anger passes.” Strong and filled with humility in mind, he said: “You see, children, how the king does not want you, my children, nor anyone else, but my head. If I stray somewhere, and my fatherland is completely full [there will be many Christians] and there will be beatings, and after that I die, then it is better for me now to lay down my soul for many souls.” He remembered the blessed fatherland of the God-loving great martyr of Christ Dmitry, speaking about his fatherland and the city of Selun: “Lord, if you destroy them, then I will perish with them, if you save them, then I will be saved with them.” Do these things in the same way, intend to lay down your soul for your fatherland, and deliver the multitude from death with your blood and from various troubles. And again, he taught his son a lot about meekness, intelligence, humility and reason, courage, all sorts of virtues, and commanded him to follow his good character. For many? But kissed with many tears, I could not be separated from the angel-like gaze, his red lordship and his holy face, unable to get enough of his honeyed teaching. When you are separated from tears and despondency, let them go to your fatherland, give them a row, write them a letter, share your fatherland with them, and so let them go.