The man of ancient Russia, the population of ancient Russia. The man of ancient Russia, the population of ancient Russia What was the name of the person in Russia who indicates
In ancient Russia, people lived in tribes, the tribe was one big family. All property owned by the tribe was common and indivisible. The father of a clan or family headed the tribe and was its ancestor. The younger ones were obliged to honor and respect the elders, as well as to follow their instructions. The Slavs were in good health, their bodies were muscular, they easily endured heat and cold, and also managed with a minimum of food and clothing. The ancient Slavs were outwardly very similar in height, fair skin and long dark brown hair. The main value of the Slavs was considered freedom and independence.
“All Russians are similar in their way of life, in their love of freedom; they cannot be persuaded into slavery or submission in their own country,” wrote their ancient Byzantine chronicler.
According to him, the Slavs were friendly to all foreign guests arriving in their lands, if they came with friendly intentions. Another advantage of the Slavs was that they did not take revenge on their enemies, but let them go home for a ransom. There were cases when the enemy was even left to live in the society of the Slavs in the position of a free man.
The Russians did not strengthen their settlements, but built them in hard-to-reach places - on the high banks of lakes and rivers, as well as in swampy areas. The Slavic tribes were engaged in cattle breeding, agriculture, fishing and hunting, they also collected roots, mushrooms and berries for the winter. During the excavations of the settlements of the Slavs, archaeologists found grains of wheat, rye, barley, millet, oats, buckwheat, peas, hemp - these were the crops that the Slavs of those times were able to domesticate. Some tribes raised horses, goats, sheep and cows. There were entire artisan settlements that made pottery and iron tools. In the ancient Slavic society, trade was well developed, they traded in furs, wax, honey, weapons, utensils, as well as various decorations. The Slavs mastered not only rivers and lakes, but also learned how to go to sea.
The Old Russian state arose in the 9th century on the territory of Eastern Europe. Under the rule of the princes of the Rurik dynasty, the Fino-Ugric and East Slavic tribes were united. According to historians, in those days, about 7,000,000 people lived on the territory of the ancient Russian state. 1,000,000 lived in cities, there were about 300 such small towns.
The population of ancient Russia was divided into several groups.
Prominent Slavic clans and tribes became the nobility, its main part was the representatives of the Rurik dynasty.
They were helped by squads, it was from such squads that the boyars were formed. The squads were divided into senior and junior. Prosperous people appeared, such as merchants, land owners, as well as some artisans. 
How did the Russians call themselves in Ancient Russia? The state was called Rus, or Russian Land. The people called themselves Rus, or the Russian people, Russian people, the Russian race. The person of this people in units. among the Rusyns, Rusich or Russian people, a person of the Russian kind.
It would seem obvious things, but in Svidomo Ukraine they study mainly alternative history.
There will be several posts with quotes and screenshots from Russian chronicles.
Let's start with Russian truth. And how was the word Russian, Russian written in the ancient Russian chronicles?
Here are the spelling options for the book Yushkov S.V., Zimin A.A., Sofronov V.Yu. Monuments of Russian law. 8 volumes. 1952-1963 http://rutracker.org/forum/viewtopic.php?t=3481420
how it was written Russian truth:
Pravda Roskaya
True Ruskaa
True Russian land
Pravda Russian
Pravda Russian
True Russian
An important note about the soft sign. Traditionally, it is customary to write Old Russian words in modern Russian with b. But it is important to understand that BEFORE the fall of the reduced in the XII century b was not in Russian. It was the letter er. By sound - a sound that we cannot pronounce now: very very short sound.
This is to the fact that in Ancient Russia they didn’t lisp.)
By the way, in the Old Russian language there were no stresses in words in our understanding.
All articles of the topic What were the Russians called in Russian chronicles, as well as Russia, Russian land:
The words that modern people use in daily communication in the days of Ancient Russia had a different, and sometimes completely opposite, meaning, linguists say. However, even amateur historians can find confirmation of this by reading birch bark documents.
Paper for writing appeared in Russia only in the 15th century and quickly replaced parchment and birch bark. Some linguists believe that the word "paper" came into Russian from late Latin - "bombacium" meant cotton. Paper in the sense of "document" and wallet in the sense of a place to store money - a later phenomenon.
The word "zhir" in the Old Russian language was associated with the word "to live" and meant "wealth, acquired, luxury, abundance." This word was considered a good omen for a child, so many old Russian names contained this root: Domazhir, Zhirovit, Zhiroslav, Nazhir. The Tale of Igor's Campaign says that Igor sinks fat (i.e. wealth) to the bottom of the Polovtsian river Kayala.
Ass in Russia was called what a person left to his descendants as a legacy. The fact that this is the most characteristic Slavic social term is evidenced by the heading of a note in Russkaya Pravda - “And this is about the ass”. The note says: " Even the brothers grow tall in front of the prince on the ass"("If the brothers will litigate before the prince about the inheritance"). The land that no one inherited was called "backless".
The ancients used the word "healthy" in the context of "successful and prosperous." Etymologically, the word meant "from a good tree." In the Novgorod IV chronicle there is such an example: “Come all in good health, but injure, and Ivan Klekachevich was brought to repose from that wound”. It becomes clear that even a mortally wounded warrior could have been healthy - after all, he emerged victorious.
In the Old Russian language, the word "swear" meant only "to touch" and "to touch". In the meaning of "swear allegiance" this word began to be used already in the 16th century under the influence of the Polish word "przysięgać".
The word "kill" in Russia meant not only "kill to death", but also "beat". In one of the birch bark letters, where a woman complains to an influential relative, it says: “My stepson beat (killed) me and drove me out of the yard. Will you tell me to go to the city? Or come here yourself. I have been beaten (I have been killed)."
; emerged at the end of the 18th century. in the provinces of the Baltic and southwestern. In the first half of the XIX century. V.l. were assigned to urban societies; VL, settled on state lands, turned into state peasants, and those who were sitting on landowners - into serfs. See also Walking people.
Big legal dictionary. - M.: Infra-M. A. Ya. Sukharev, V. E. Krutskikh, A. Ya. Sukharev. 2003 .
See what "Free People" is in other dictionaries:
Free people is a polysemantic term of the Russian language, calling: Free people (Moscow state) in the Moscow state are free people who did not wear the state tax. Free people (Russia) appeared at the end of the XVIII ... Wikipedia
In the monuments of the Moscow state, the word free corresponded to the word free. V. people are opposed to serfs. A person who did not wear a state tax, who was not assigned to any of the Moscow ranks, was called a free sovereign ... ...
FREE PEOPLE- 1) people free personally and from the state tax; the state protected their personal safety, but did not recognize any rights for them; “in the monuments of the Moscow state, the word “free” corresponded to the word “free” (13). 2) See ... ... Russian statehood in terms. IX - beginning of XX century
free people- in tsarist Russia, a special class of free people, who were not assigned to anyone and not classified as a class. the guild or merchants of people who are obliged to pay a special capitation salary; emerged at the end of the 18th century. in the provinces of the Baltic and southwestern. In the first… … Big Law Dictionary
This term has other meanings, see Free people. Free people in Russia in the 18th and 19th centuries are a special estate in the provinces newly annexed to Russia, a class of free people who are not attached to anyone, and neither in the workshops, nor in ... ... Wikipedia
This term has other meanings, see Free people. Free sovereign people in the Moscow state are the name of people who did not carry the state tax, were not assigned to any of the "Moscow ranks" and were opposed ... ... Wikipedia
This was the name in ancient Russia of service people who enjoyed the right to leave, mainly the less noble and powerful of them; the best of them were usually called boyars. The right to leave was the right to freely leave the service ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron
In Russia, peasants freed from serfdom with land by Decree 1803, on the basis of a voluntary agreement with the landowners. By the middle of the XIX century. 151 thousand male souls were released. * * * FREE GROWERS FREE GROWERS in… … encyclopedic Dictionary
- (singular lyudin) an old term. It was called so until the middle of the 13th century. one part of the free population in Russia, who was not in the service of the prince, but paid him taxes, tributes (the other part of the free population were princely men). According to Russian Truth for ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron
- (or Free cultivators) category of the peasantry in Russia in the 19th century. History In official documents, former privately owned peasants, freed from serfdom on the basis of a decree of 20 ... Wikipedia
Books
- Volost court: laws, government orders and circulars for peasants (their court, rights, duties and obligations). guidance for all peasants, volost boards, village and volost gatherings and
- Volost court: laws, government orders and circulars for peasants (their court, rights, duties and obligations). guide for all peasants, volost boards, rural and volost gatherings and officials, A. E. Garnak. 1. Serfdom on peasants settled on landlord estates, and on householders is abolished forever, in the manner specified in this Regulation and in others, published together with it, ...
3. Hegel G. Lectures on the history of philosophy: in 3 books. - Prince. 1. - St. Petersburg: Nauka, 1994. - 349 p.
4. Hegel G. Science of Logic: in 3 volumes - M.: Thought, 1970.
5. Hegel G. Encyclopedia of Philosophical Sciences: in 3 vols. - Vol. 2. - M.: Thought, 1975. - 695 p.
6. Gomayunov S. From the history of synergetics to the synergetics of history // Social sciences and modern
ness. - 1994. - No. 2. - a 99-106.
7. Demutsky V.P., Polovin R.V. Conceptual questions of quantum mechanics // Uspekhi fizicheskikh nauk. - 1992. - T. 162. - Issue. 10. - S. 93-180.
8. Knyazeva E.N., Kurdyumov S.P. Synergetics and principles of co-evolution of complex systems // Categories. - 1997. - No. 3. - S. 41-49.
9. Lenin V.I. Philosophical notebooks. - M.: Politizdat, 1969. - 752 p.
10. Marx K., Engels F. Works: in 5 volumes - 2nd ed. - T. 20. - M.: Politizdat, 1961. - 827 p.
11. Materialists of Ancient Greece: Sat. texts. - M.: Politizdat, 1955. - 238 p.
12. Melyukhin S.T. Time // Philosophical Encyclopedic Dictionary. - 2nd ed. - M.: Sov. encyclopedia, 1989. - 815 p.
13. Mikhailov F.T. Dialectics // New Philosophical Encyclopedia. - T. 1. - M., 2000. - S. 645-652.
14. Plato. Op. - In 3 volumes - T. 1. - M .: Thought, 1968. - 623 p.
15. Prigogine I., Stengers I. Order out of chaos. A new dialogue between man and nature. - M.: Progress, 1986. - 431 p.
16. Russell B. The history of Western philosophy in its connection with political and social conditions from antiquity to the present day: in 2 volumes - Vol. 1. - Novosibirsk: Izd-vo Novosib. un-ta, 1994. - 460 p.
17. Sokuler Z.A. The dispute about determinism in French philosophical literature // Questions of Philosophy. - 1993. - No. 2. - S. 140-149.
18. Stalin I.V. Anarchism or socialism? // Op. - In 13 volumes - T. 1. - M., 1946. - S. 294-372.
19. Stalin I.V. On Dialectical and Historical Materialism (September 1938) // Problems of Leninism. - M., 1952. - S. 560-662 p.
20. Fragments of early Greek philosophers // Sat. texts. - Part 1. - M .: Nauka, 1989. - 575 p.
21. Haken G. Synergetics. Hierarchy of instabilities in self-organizing systems and devices. - M.: Mir, 1980. - 404 p.
UDC 1(075.8) A.V. Lonin
"BEST PEOPLE" IN OLD RUSSIAN LITERARY MONUMENTS
The power of the "best people" is analyzed as the basis for managing a collectivist society, which has found its embodiment in the historical traditions of Russian people's rule.
Keywords: "best people", Ancient Russia, society, state, aristocratic form of government, fiction, annals.
A.V. Lonin «THE BEST PEOPLE» IN OLD RUSSIAN LITERARY MONUMENTS
Power of "the best people" as the basis for collective society administration that took its shape in the historical customs of Russian people power is analyzed.
Key words: "the best people", Ancient Russia, society, state, aristocratic form of government, artistic literature, chronicles.
Since the time of the unification of disparate East Slavic tribal unions into a single ethnic community, ancient Russian society has been formed as a collectivist society. One of the features of the formation and development of collectivist-type societies is the leading role of the social avant-garde in all spheres of public life. In Russia, this common feature of the development of collectivist societies
The Greek type acted as a practical embodiment of the idea of “the power of the best”, formulated back in ancient Greece by the great philosopher Aristotle.
Rich factual material, which allows revealing the specific meaning of the concept of "best people", is contained in the extensive historical and literary heritage of Ancient Russia: chronicles, works of fiction, oral folk art.
In the Tale of Bygone Years (The Tale of Bygone Years), the most ancient monument of ancient Russian chronicle that has come down to our time (XII century), the advanced part of society is designated by different concepts: “bad people”, “good men”, “deliberate people”. The main criterion for belonging to the "best people" is the presence of virtue. Moreover, virtue in Ancient Russia was understood as a person's constant striving for perfection, spiritual and moral growth, the ability to embody God's plan on earth. People who possessed virtue constituted the social vanguard of ancient Russian society, its most advanced part, and their leading role in all spheres of public life ensured the steady progressive development of the state.
Russian educator Joseph Volotsky singled out the personal qualities that the best people should have. Addressing his readers with admonition, the philosopher writes: “Be righteous, wise, comforter of the sorrowing, feeder of the poor, accept strangers, protect the offended, be reverent in dealing with God and friendly with people, patient in adversity, do not annoy, be generous, merciful, short in answers, do not desire glory, do not be hypocritical, but be a child of the Gospel, a son of the resurrection, an heir of life, neither a lover of gold, nor a judgmental, mourning for sins. The personality traits listed by the Russian philosopher are the content of the concept of virtue, the presence of which was considered in Russia as an integral property inherent in “the best people”.
Mentions of the best ("bad") people are found in the annals already in relation to the earliest events of Russian political history. So, describing one of the episodes of Princess Olga’s cruel revenge on the Drevlyans who killed her husband Prince Igor, Nestor the chronicler notes that the Drevlyans gathered “the best husbands” and sent them to the princess with an offer to marry their tribal prince Mal.
The episode described in the annals is very remarkable. Firstly, it clearly shows that the traditions of people's rule in Russia have ancient historical roots and originate from the time when the process of uniting disparate East Slavic tribal unions into a single state was just beginning. In addition, in Russia there was an institution of the best people who played a leading role in the life of ancient Russian society. Moreover, the "power of the best" in this case was not the power of the rich and noble, but the power of the most intelligent, honest and courageous. In this case, one should agree with the statement of V.I. Sergeichev that class differences in the Old Russian state did not yet exist at the initial stage of its development, but were formed much later - already in the era of Muscovite Russia. Prior to this, the entire population of Ancient Russia was socially very uniform, and separate groups of people differed from each other not in social status, but in dignity and the presence of virtue. “Everyone had the right to everything,” writes V.I. Sergeevich, - but one succeeded more than the other, and therefore he stood out as the best person. Moreover, the words of the chronicler about the “best men” who ruled the Drevlyane land testify that the aristocratic form of government, in which the best are in power, was characteristic not only for Kyiv as the political center of Russia, but also for other tribal unions of the Eastern Slavs. , which were part of the Old Russian state.
"Lepshie people" are also mentioned in the chronicle episode, which tells about the relationship between Prince Svyatoslav and the Byzantine emperor. In 971, having undertaken a successful military campaign against Byzantium, Svyatoslav consulted with his squad on the issue of concluding a favorable peace. The prince intended to make peace with the Greeks and collect tribute from them as a winner. “And the speech of his squad was loved, and they sent molded men to the king, and came to Dorostol, and told the king about it.” As can be seen, at the dawn of the formation of the Old Russian state, the power of the prince could not yet be called fully monarchical. The degree of his independence was limited by the framework that had developed in society back in the tribal era. The prince was forced to listen to public opinion, the spokesmen for which were the "bad people", represented mainly in the prince's squad. It was they, who stood out from the bulk of the population with their dignity, special abilities and talents, who could approve or disapprove of this or that decision of the prince, were among his closest advisers.
Most often, both in Russian chronicles and in other literary monuments, the concept of “good people” is found. The meaning of the concept of "kind" in Ancient Russia was not limited to the ability to empathize with one's neighbor and help those in need. Although these qualities, as is clear from the sources, played a paramount role in society, their social significance especially increased with the adoption of Christianity by Russia.
The concept of "kind" had a broader meaning in Russia. It is identical to the concept of "best". It is no coincidence that the main characters of Russian epics are “good fellows”, ancient Russian heroes, distinguished by courage, courage, always ready to defend their native land.
The most important quality of "good people" is diligence, constant work, both on their own improvement and on the improvement of the state and society. Labor in Russia was considered as an active perfection, as a necessary condition for the harmonious development of man. Prince Vladimir Monomakh, giving moral instructions to his children, writes about the great importance of labor for a person to achieve good goals. “Doing good, do not be lazy for anything good, especially for the church. Don't let the sun catch you in bed. So did my blessed father and all good men are perfect. It is noteworthy that in this passage from the famous "Instructions for Children" Vladimir Monomakh equates the concepts of "good men" and "perfect men". Personal perfection, understood in Russia as inner harmony in a person, the ability to realize his spiritual potential for the benefit of society, was an integral feature of the best part of society.
The concept of "good men" (synonymous with the concepts of "kind people", "deliberate people", etc.) is often mentioned in the annals in relation to the reign of Prince Vladimir the Holy. With this prince, the beginning of a qualitatively new stage in the historical development of Russia is connected - the era of the adoption and establishment of Orthodoxy. Judging by the sources, it is unlikely that any important state event was carried out by the prince without the advice of "good people". Therefore, the epoch-making decision to adopt Christianity in its Byzantine version, which determined the civilizational, cultural and spiritual vector of Russia's development for many centuries to come, was made by the prince with the approval of the best part of society. According to the chronicler, before accepting the Byzantine faith in Russia, Vladimir gathered "ten good and meaningful men", sending them to countries that professed different religions to get acquainted with foreign experience.
The mention of "good people" is contained in another chronicle plot, also associated with the reign of Prince Vladimir. After the end of the internecine struggle between Vladimir and his brother Yaropolk, the Varangians, who were in the service of the prince, demanded that they be released to Byzantium. And then Vladimir “selected good, smart and brave men from among them and gave them cities. The rest went back to the Greeks.
As can be seen, the chronicle focuses not on the class status and economic status of “good people”, but on their moral and ethical characteristics. This gives grounds to assume that representatives of different social groups were called "good people" in Russia. At the same time, their virtuous qualities were of decisive importance: hard work, courage, the ability to realize and realize the tasks facing the state.
In the ancient Russian tradition, “good people” (“good men”) were often understood as people who, by their deeds and deeds, achieved perfection and, thereby, approached God. Thus, in "The Journey of Abbot Daniel" (XII century), anticipating the description of his journey through the holy places, the author notes that his work is intended to help "good people" in their good aspirations. “For there are many people at home in their places of goodness, with their thoughts and almsgiving of the poor, with their good deeds, they reach the places of these saints, and they will receive a great reward from our God our Savior Jesus Christ.”
In another literary monument of the 12th century, “The Prayer of Daniel the Sharpener,” the idea is again held that the benefactor and valor of “good people” does not depend on material wealth and social origin, but on personal qualities formed in a person by the social environment and upbringing. "Good people", according to Daniel, are distinguished by spiritual generosity, in which, in turn, virtue is contained. “Before, the prince is a generous father to many servants, many people leave their father and mother, they resort to him. Serving a good lord, you will earn a settlement, and serving an evil lord, you will earn a greater job.
The concepts of "good husband", "good master" in ancient Russian literary sources are often mentioned in the context of describing the state activities of a particular ruler who made a great contribution to the development of the country. Thus, in the “Tale of Dovmont” (XIV century), a Lithuanian prince is called a “good gentleman”, who accomplished many feats for the good of the Russian land. This prince arrived in Pskov, having received the name Timothy in baptism. Together with the Prince of Novgorod Dmitry Alexandrovich (son of Alexander Nevsky), he did a lot to strengthen the defense capability of Russia, in every possible way resisted the Catholic danger coming from the West that threatened Novgorod and Pskov.
The author holds the idea that those who benefit Russia by their deeds have the right to be called "good people". It does not matter the place of birth and origin of the person. It is no coincidence that the Pskovites elected Dovmont, a Lithuanian, and not a prince from the Rurik family, to reign. According to chronicle
description, which is reflected in the "Tale of Dovmont", this prince was a model of a "good" ruler. “This prince would not be shown to be from God alone with courage, but he also seemed to be a God-lover, friendly in the world, and decorating churches, and loving priests and poverty, and honestly spending all the holidays, and priests and blacks feed-la, and alms yes and orphans and widows."
The phrase "good lord" is found in the literary monuments of the XIV - early XV centuries. turning point in the history of Russia. At that time, the Moscow principality, having won political leadership in the Russian lands, was solving one of the main geopolitical tasks of that era - liberation from the Horde yoke. The role of the "best people" in these historical conditions has increased significantly. This explains the frequent mention of them in the sources of the XIV-XV centuries. Moreover, references to the “best”, “kind”, “deliberate” people are given by ancient authors in connection with fateful historical events.
An epoch-making event in Russian history at the end of the 14th century was the Battle of Kulikovo. In the "Tale of the Battle of Mamaev" - one of the most famous works of ancient Russian literature, there is a description of Prince Dmitry, later nicknamed Donskoy for the victory over the Tatars on the Kulikovo field. “And our great sovereign Dmitry Ivanovich is a kind man and an image of wearing humility, heavenly desires and chaa from God for future eternal blessings.” In the above passage, the connection between the concepts of "good" and "great" is clearly visible. Both of them denoted in Russia the best people of ancient Russian society. In addition, the sacred meaning of the concept of “good people”, the idea of retribution in the afterlife for their charitable deeds in earthly life, is clearly traced.
In the same source, the mention of "good people" is given in the context of the description of the Russian victory over the hordes of Khan Mamai in the Battle of Kulikovo. The Tatars, who fled from the squads of Prince Dmitry, according to the author, shouted in their own language: “Alas for us, Russia has managed to manage: unshii<младшие - А. Л.>with us brashasya, and all the good things are observed. ”
Along with the concepts of “bad people”, “kind people”, to designate the best part of society in ancient Russian literary sources, the concept of “deliberate people” is found. It is this phrase that is found, in particular, in Nestor in The Tale of Bygone Years. So, after the adoption of Christianity, Prince Vladimir, according to the chronicler, "sent to collect children from deliberate people and send them to book education."
In another episode, also related to the reign of Prince Vladimir, there is again a mention of "deliberate people" ("deliberate men"). Before the decisive battle between the Russians and the Pecheneg hordes, the enemies offered Vladimir to arrange a duel between the two most powerful and brave warriors from both sides. The Pechenegs put up their best warrior, while the Russian prince could not find a suitable candidate for a long time. Finally, one old warrior offered the prince his son, who was distinguished by remarkable strength and courage. It was he who was destined to enter into a difficult battle with the Pecheneg warrior, who, according to the chronicler, was "great and terrible." In this battle, the warrior of Prince Vladimir won. The chronicler emphasizes that for the courage and selflessness shown by the Russian warrior, "Vladimir made him a deliberate husband, and his father." As can be seen from the above episode, courage and courage, readiness to defend one's native land at any time, devotion to one's fatherland - these are the qualities that singled out the "best people" from the social environment, who played a saving role for the state and society at turning points in the history of Russia .
It should be noted that in relation to the reign of St. Vladimir, references to "deliberate people" are found in the sources more often than when describing the activities of other princes. This is largely due to the fact that the role of the “best people” in society objectively increased during the implementation of grandiose state events, on which the further historical fate of the country depended. It was during the reign of Prince Vladimir that the most significant event in the early history of Russia was carried out - the adoption of Christianity as the state religion. In addition, under Vladimir, much was done to repel external danger, strengthen the country's defense capability, and protect its external borders. The role of the "best" ("deliberate") people in this case, as can be seen from the sources, was the leading one.
Another chronicle episode from the era of Prince Vladimir is also noteworthy. Emphasizing the prince's concern for the people, the chronicler describes traditional feasts at the prince's court, in which all segments of the population participated. And for the best part of society, the prince arranged feasts every Sunday. The chronicle notes: “Every Sunday he decided<Владимир - А. Л.>arrange a feast in your yard in the Gridnitsa in order to come there boyars, and grids, and sots, and tenths, and deliberate men - both with the prince and without the prince. The mention of “deliberate” people separately from the boyars, Gridya and other higher groups of the population in the old Russian social hierarchy indicates that the best people were not fully identified with the nobility. It was not the wealth and nobility of the family, but the presence of virtue that distinguished the best people from the mainstream.
sy of the population, aroused the respect of the people for them, determined their leading role in the state.
The chronicle also mentions “deliberate people” in the story about the beginning of the reign of Prince Yaroslav the Wise. Moreover, the figure of the prince appears here in a negative light. While reigning in Novgorod, Yaroslav took on the service of many Varangians, who later began to oppress the Novgorodians, to create arbitrariness and violence in the city. The inhabitants of Novgorod raised an uprising and killed the Varangians in the Poromonsky court. Yaroslav, having learned about this, severely punished the Novgorodians. As it is clear from the chronicle, he "summoned to himself deliberate men who killed the Varangians, and, having deceived them, he killed them." This episode in the presentation of the Russian chronicle runs counter to the opinion established in the historical literature that the chroniclers supposedly always praised the deeds of the princes. In this case, the sympathies of the author of the chronicle are clearly on the side of those "deliberate men" who were unjustly exterminated by Yaroslav.
In sources relating to another era (the second half of the 14th century), there is also a mention of "deliberate men". At this time, Muscovite Russia was gathering forces for a decisive battle with the Mongol-Tatars. In the “Tale of Mamai’s Massacre” already mentioned above, telling about the departure of Prince Dmitry to gather troops to repel Mamai, the author writes: “The great prince will go, we will drink with us deliberate husbands, Moscow guests for the sake of seeing ten people, if anything, what would he happens, and they will have to tell in distant lands, like guests are hosts. It was in the best people that the princes looked for support at turning points in history, they were consulted on various issues of state policy, and the adoption of certain important political decisions depended on them.
Along with the already mentioned concepts denoting the advanced part of ancient Russian society, in some sources there is the concept of “reasonable men”. In meaning, it is identical to the concepts of "bad people", "good men", "deliberate people", etc. "Reasonable men", apparently, formed the basis of the prince's squad, the boyar duma, were among the most authoritative and close to the prince people. It was the Council of the wise and experienced, and not the sole will of the prince, that played the main role in making fateful state decisions, contributed to overcoming the political fragmentation of Russia, princely strife and civil strife.
Thus, the Tale of Bygone Years describes the internecine struggle that unfolded between princes Vladimir and Svyatopolk. At the same time, a devastating raid of the Polovtsy on Russian lands began. The council of the best people turned to the princes with an appeal to stop the strife and jointly oppose the common enemy - the Polovtsians. "And they said to them<князьям - А. Л.>wise men: Why do you have strife among yourselves? And the filthy ones are destroying the Russian land. After that, settle down, and now go towards the filthy - either in peace or in war.
The council of “reasonable men” is a traditional political institution in Ancient Russia, which acted in various forms: the princely squad, the boyar duma, the city council. The Aristotelian idea of an aristocratic form of government (“the power of the best”) received its institutional form here. Reason and wisdom are personality traits that are formed as a result of achieving perfection, acquiring social experience. They are organically inherent in the "best people". “A husband is wise,” says the “Instruction of a father to his son” (beginning of the 15th century), “a wise and sensible friend, but a god to a foolish one.”
In the general semantic series with the concepts already mentioned above, in ancient Russian literary monuments, the phrase “big people” is mentioned. It has also shown significant historical stability, being preserved in the modern colloquial language. In everyday life, the phrase is still used: "Go out into big people." This means achieving a high social status, a significant position in society and great authority among other people. "Big man" - one who has achieved success in life himself, thanks to his abilities, diligence, constant work on self-improvement.
In the "Tale of the Invasion of Tokhtamysh" (end of the 14th century), the mention of "great people" is given in the context of describing the internal situation in Moscow on the eve of the Tatar invasion. “And then in the city big people pray to God day and night, before fasting and prayer.”
The "great people" are also mentioned in another literary work - the life of Sergius of Radonezh. Its author Epiphanius, anticipating his description, expresses surprise at why so far, many years after the elder’s death, “neither distant<люди - А. Л.>, neither near, nor greater, nor lesser.
Thus, in ancient Russia, even at the early stages of its historical development, a specific system of formation and reproduction of the most advanced part of society - the best people - was formed. In conditions when the formation of the class system of the organization of society was still in its initial stage, the social differences between different groups of the population were very weakly expressed. Therefore, the "best people" stood out against the background of the bulk of the population not by wealth and high social status, but
with dignity and virtue. The leading role of the "best people" can be traced in all spheres of public life in Russia, especially in the sphere of public administration. The best part of society was represented in all the political institutions of ancient Russian society: the princely squad, the veche, the boyar duma. This was the practical embodiment of Aristotle's idea of an aristocratic form of government as "the power of the best." The reflection of this social phenomenon in the popular consciousness is the frequent use of the concepts of “bad people”, “deliberate men”, “good people”, etc. in the monuments of ancient Russian literature. These concepts, identical in meaning, are found in Russian chronicles, epics, and works of fiction. The category of ancient Russian society designated by these concepts, being its avant-garde, made a great contribution to the sustainable progressive development of Ancient Russia, ensured the preservation and enhancement of the national traditions of the people, the transfer of progressive social experience to each new generation of people.
Literature
1. Rev. Joseph Volotsky. Enlightener. - M.: Publishing House of the Spaso-Preobrazhensky Valaam Monastery, 1993. - S. 113.
2. The Tale of Bygone Years / ed. V.P. Adrianova-Peretz. - Ed. 2nd, corrected. and additional - St. Petersburg: Nauka, 1999. - S. 164.
3. Sergeevich V.I. Veche and prince: Russian state structure and management during the time of the Rurik princes. - M., 1992. - S. 117.
4. The Tale of Bygone Years, S. 186.
5. Walking Abbot Daniel // Monuments of literature of Ancient Russia. 12th century - M.: Hood. literature, 1980.
6. Prayer of Daniil the Sharpener // Ibid. S. 392.
7. The legend of Dovmont // Monuments of literature of Ancient Russia XIV - mid-XV centuries. - M.: Hood. literature, 1981. - S. 56.
8. The legend of Mamaev's massacre // Ibid. S. 136.
9. Ibid. S. 178.
10. The Tale of Bygone Years, S. 190.
11. Ibid. S. 192
12. Ibid. S. 193.
13. Ibid. S. 199.
14. The legend of the Mamaev massacre // Literary monuments of Ancient Russia XIV - mid-XV centuries,
15. The Tale of Bygone Years. S. 230
16. Instruction of a father to his son // Monuments of literature of Ancient Russia XIV - mid-XV centuries. - M., 1981. - S. 498.
17. The story of the invasion of Tokhtamysh // Ibid. S. 194.
18. Life of Sergius of Radonezh // Ibid. S. 256.