Battle on the Ice Soon after the victory on the Neva, his relations with the Novgorod boyars went wrong; as a result of clashes with the boyars, Alexander Nevsky was forced to leave Novgorod. After the invasion of the Livonian knights into Rus', the Novgorodians sent messengers to Prince Alexander

The Legend of Mamaev's Massacre- - a monument of the Kulikovo cycle, along with “Zadonshchina”, a short and lengthy chronicle Tale of the Battle of Kulikovo. Of all the works in the cycle, S. is the most detailed and plot-captivating story about the battle on the Kulikovo Field in 1380. S. reports... ...

"The Tale of the Massacre of Mamayev"- THE TALE ABOUT MAMAYEV'S MASSACRE of the monument. The Kulikovo cycle, which most fully tells about the Battle of Kulikovo (1380). S. contains a number of information unknown from other sources (about preparations for the campaign, about the deployment of troops, about the course of the battle), which makes it... ... Russian humanitarian encyclopedic dictionary

"THE TALE OF MAMAYEV'S MASSACRE"- monument to other Russian literature 1st quarter 15th century, dedicated to the Battle of Kulikovo 1380. Availability large number lists, abundance of editions and variants (4 editions Main, Chronicle, Cyprian, Distributed, including many... ... Soviet historical encyclopedia

"THE TALE OF MAMAYEV'S MASSACRE"- “THE TALE OF MAMAYEV’S MASSACRE”, a monument of ancient Russian literature of the 1st quarter of the 15th century. (the dating is hypothetical; there have been attempts to attribute the “Tale” to a later time). Contains the most detailed story about the Battle of Kulikovo 1380 and related... ... Literary encyclopedic dictionary

THE TALE OF MAMAYEV'S MASSACRE - literary work XV century about the historical events of the Battle of Kulikovo. The “Tale” tells of heavenly visions that foreshadowed the victory of the Russian people. Many interesting details of this heroic time are given: about the embassy... ... Russian history

Legend- (Greek historia, diegemata) currently a term not attached to a specific literary genre. Even experts often use the words legend, legend, legend, saga indifferently. The word "S." in ancient Russian literature had... ... Literary encyclopedia

legend- I'm with. In folklore: a narrative work of a historical or legendary nature. The legend of the Massacre of Mamayev. The Legend of the Princes of Vladimir. The legend about the death of the sufferer Epiphanius and others who suffered with him in Pustozersk: ... ... Popular dictionary of the Russian language

legend- a prose narrative with a historical or legendary plot, clothed in literary form, written or oral. There are mythological (ancient) and historical (later) S. Varieties of S.: myth, tradition, legend, true story, etc... Dictionary of literary terms

The Legend of Boris and Gleb- - the most interesting and literary perfect monument from the cycle of works, dedicated to the story about the death of the sons of Vladimir I Svyatoslavich Boris and Gleb during the internecine struggle for the grand princely Kiev table in 1015 Boriso ... Dictionary of scribes and bookishness Ancient Rus'

Legend- in folklore, a general generic name for narrative works of a historical and legendary nature. Among S. there are traditions (See Tradition), legends (See Legend), etc. In ancient literature S. is called prose works With … Great Soviet Encyclopedia

Books

• The Legend of Mamaev's Massacre, S.K. Chambinago. The publication can be divided into two parts. The first outlines the results of philological studies of various manuscript copies of the Legend of Mamayev's Massacre that have come down to us. The differences are analyzed... Buy for 2290 UAH (Ukraine only)
• The Legend of Mamaev's Massacre, S.K. Chambinago. The publication can be divided into two parts. The first presents the results of philological studies of various manuscript copies of the Legend of Mamaev's Massacre that have come down to us. The differences are analyzed...

Already half a century after the stormy reign of Dmitry Ivanovich, the ideological assessment of the events of that time began to change towards increasing veneration of the actions of the prince. “Zadonshchina” appeared, the chronicle Tale of the Battle of Kulikovo, as well as a mention of the victory of the Moscow prince... in the Life of Sergius of Radonezh.

...At least a century has passed since the battle beyond the Don at the mouth of the Nepryadva, when the epic “The Tale of the Massacre of Mamayev” appeared.

The peculiarities of the ideological and journalistic concept of “The Tale of the Massacre of Mamayev” allow us to conclude that the “Tale” was not an “anniversary” work written shortly after the overthrow of the Horde yoke. The ideas expressed on its pages are characteristic of a later time - the last years of the reign of Ivan III. (Rules 1462-1505. Note – comp.)

It is possible that the “Tale” was created by state order, almost immediately after its appearance it entered the all-Russian chronicle codes, replacing and soon displacing the Chronicle Tale from the description of the events of 1380.

(From A. Petrov’s article “The candle lit up by itself”...)

Petrov A. “The candle lit up by itself”...// Motherland. 2003. No. 12. P. 99-100.

Life of Sergius of Radonezh

<...>The Monk Sergius was born from noble and faithful parents: from a father (a Rostov boyar), whose name was Kirill, and a mother, named Maria who were adorned with all sorts of virtues.<...>

And some miracle happened before he was born. When the child was still in the womb, one Sunday his mother entered the church during the singing of the holy ligurgy. And she stood with other women in the vestibule, when they were supposed to begin reading the holy Gospel and everyone stood silently, the baby began to scream in the womb. Before they began to sing the Cherubic song, the baby began to scream a second time. When the priest exclaimed: “Let us take in, holy of holies!” - the baby screamed for the third time.<...>

When the fortieth day came after his birth, the parents brought the child to the Church of God.<…>The priest christened him with the name Bartholomew.<...>The father and mother told the priest how their son, while still in the womb, shouted three times in church: “We don’t know what this means.” The priest said: “Rejoice, for the child will be a chosen vessel of God, an abode and servant of the Holy Trinity.”<...>

Cyril had three sons: Stefan and Peter quickly learned to read and write, but Bartholomew did not quickly learn to read.<…>The boy prayed with tears: “Lord! Let me learn to read and write, give me some sense.”...His parents were sad, the teacher was upset. Everyone was sad, not knowing the highest destiny of divine providence, not knowing what God wanted to create.<…>

At God's discretion, it was necessary that he receive book teaching from God. Let's say how he learned to read and write. When he was sent by his father to look for cattle, he saw a certain monk (monk) standing and praying in a field under an oak tree. When the elder finished praying, he turned to Bartholomew: “What do you want, child?” The youth said: “The soul desires to learn to read and write. I'm learning to read and write, but I can't master it. Holy Father, pray that I can learn to read and write.” And the elder answered him: “As for literacy, child, do not grieve: from this day on the Lord will grant you the knowledge of literacy.” From that hour on, he knew how to read and write well.

The servant of God Kirill previously owned a large estate in the Rostov region, he was a boyar, owned great wealth, but towards the end of his life he fell into poverty. Let's also talk about why he became poor: because of frequent trips with the prince to the Horde, because of Tatar raids, because of the heavy tributes of the Horde. But worse than all these troubles was the great invasion of the Tatars, and after it violence continued, because the great reign went to Prince Ivan Danilovich, and the reign of Rostov went to Moscow. And many of the Rostovites reluctantly gave their property to Muscovites. Because of this, Cyril moved to Radonezh.

Cyril's sons, Stefan and Peter, married; the third son, the blessed young man Bartholomew, did not want to marry, but strove for monastic life. Stefan lived with his wife for a few years, and his wife died. Stefan soon left the world and became a monk in the monastery of the Intercession of the Holy Virgin in Khotkovo. The blessed young man Bartholomew, having come to him, asked Stephen to go with him to look for a deserted place. Stefan obeyed and went with him.

They walked through many forests and finally came to one deserted place, deep in the forest, where there was water. The brothers examined the place and fell in love with it, and most importantly, it was God who instructed them. And, having prayed, they began to cut down the forest with their own hands, and on their shoulders they brought the logs to the chosen place. First they made themselves a bed and a hut and built a roof over it, and then they built one cell, and set aside a place for a small church, and cut it down. And the church was consecrated in the name of the Holy Trinity. Stefan lived for a short time in the desert with his brother and saw that life in the desert was difficult - there was need and deprivation in everything. Stefan went to Moscow, settled in the monastery of the Holy Epiphany and lived, very successful in virtue.

At that time, Bartholomew wanted to take monastic vows. And he called a priest, an abbot of rank, to his hermitage. The abbot tonsured him on the seventh day of October, in memory of the holy martyrs Sergius and Bacchus. And the name was given to him in monasticism, Sergius. He was the first monk to be tonsured in that church and in that desert. Sometimes he was embarrassed by demonic intrigues and horrors, and sometimes by attacks from animals - after all, many animals lived in this desert then. Some of them howled in flocks and roared past, while others not together, but in twos or threes or one after another passed by; some of them stood in the distance, while others came close to the blessed one and surrounded him, and even sniffed him.

Among them, one bear used to come to the monk. The monk, seeing that the beast was not coming to him out of malice, but in order to take something a little from the food for food for himself, took the beast out of his hut a small piece of bread and put it either on a stump or on a log, so that when he came, as usual, the beast found food ready for itself: and he took it into his mouth and left. When there was not enough bread and the animal that came as usual did not find the usual piece prepared for it, then it did not leave for a long time. But the bear stood, looking back and forth, stubborn, like some cruel creditor who wants to collect his debt. If the saint had only one piece of bread, then even then he divided it into two parts, so that he could keep one part for himself and give the other to this beast; After all, Sergius did not have a variety of food in the desert at that time, but only bread and water from a source that was there, and even then little by little. Often there was no bread for the day; and when this happened, then they both remained hungry, the saint himself and the beast. Sometimes the blessed one did not care about himself and remained hungry: although he only had one piece of bread, he threw that too to the beast. And he preferred not to eat that day, but to starve, rather than deceive this beast and let it go without food.

The blessed one endured all the trials sent to him with joy, thanked God for everything, and did not protest, did not lose heart in the difficulties. And then God, seeing great faith the saint and his great patience, had mercy on him and wanted to ease his labors in the desert: the Lord put a desire in the hearts of some God-fearing monks from the brethren, and they began to come to the saint. But the monk not only did not accept them, but also forbade them to stay, saying: “You cannot survive in this place and cannot endure difficulties in the desert: hunger, thirst, inconvenience and poverty.” They answered: “We want to endure the difficulties of life in this place, but if God wants, then we can.” The monk asked them again: “Will you be able to endure the difficulties of life in this place: hunger, and thirst, and all kinds of hardships?” They answered: “Yes, honest father, we want and can, if God helps us and your prayers support us. We only pray to you for one thing, reverend: do not remove us from your presence and do not drive us away from this place dear to us.” The Monk Sergius, convinced of their faith and zeal, was surprised and said to them: “I will not drive you out, for our Savior said: “He who comes to me I will not cast out.”

And they each built a separate cell and lived for God, looking at the life of St. Sergius and imitating him to the best of their ability. The Monk Sergius, living with his brothers, endured many hardships and performed great feats and labors of fasting life. He lived a harsh fasting life; His virtues were: hunger, thirst, vigil, dry food, sleep on earth, purity of body and soul, silence of the lips, thorough mortification of carnal desires, bodily labors, unfeigned humility, unceasing prayer, good reason, perfect love, poverty in clothing, remembrance of death, meekness with gentleness, constant fear of God.

Not very many monks gathered, no more than twelve people: among them was a certain elder Vasily, nicknamed Sukhoi, who was among the first to come from the upper reaches of Dubna; another monk, named Jacob, nicknamed Yakut - he was a messenger, he was always sent on business, especially necessary things, without which it is impossible to do; another was named Anisim, who was a deacon, the father of a deacon named Elisha. When the cells were built and fenced with a fence, not very large, they also placed a gatekeeper at the gate, and Sergius himself built three or four cells with his own hands. And he took part in all other monastic affairs needed by the brethren: sometimes he carried firewood on his shoulders from the forest and, having broken it and chopped it into logs, carried it to the cells. But why do I remember about firewood? After all, it was truly amazing to see what they had then: there was a forest not far from them - not like now, but where the cells under construction were set up, there were trees above them, overshadowing them, rustling over them. Around the church there were many logs and stumps everywhere, and here various people sowed seeds and grew garden herbs.

But let us return again to the abandoned story about the feat of the Monk Sergius, he served the brethren without laziness, like a bought slave: he chopped firewood for everyone and crushed grain, and baked bread, and cooked food, sewed shoes and clothes, and water in two buckets on his own He carried it up the mountain on his shoulders and placed it at everyone’s cell.

For a long time his brethren forced him to become abbot. And he finally heeded their pleas. Sergius did not receive the abbess of his own free will, but God entrusted him with the leadership. He did not strive for this, did not snatch dignity from anyone, did not make promises for this, did not give payment, as some ambitious people do, snatching everything from each other. And the Monk Sergius came to his monastery at the monastery of the Holy Trinity. And the blessed one began to teach the brethren. Many people from various cities and places came to Sergius and lived with him. Little by little the monastery grew larger, the brothers multiplied, and cells were built. The Monk Sergius multiplied his labors more and more, tried to be a teacher and performer: he went to work before everyone else, and was at church singing before everyone else, and never leaned against the wall at services.

This was the custom of the blessed one at first: ... very late in the evening, when night was already falling, especially on dark and long nights, having completed prayer in his cell, he left it after prayer to go around all the cells of the monks. Sergius cared about his brethren, not only thought about their bodies, but also cared about their souls, wanting to know the life of each of them and the desire for God. If he heard that someone was praying, or making prostrations, or doing his work in silence with prayer, or reading holy books, or crying and lamenting about his sins, he rejoiced for these monks, and thanked God, and prayed for them God, so that they complete their good undertakings. “He who endures,” it is said, “to the end, will be saved.” If Sergius heard that someone was talking, gathered together in two or three, or laughing, he was indignant about this, and, not tolerating such a thing, he hit the door with his hand or knocked on the window and walked away. Thus, he let them know about his arrival and visit, and with an invisible visit he stopped their idle conversations.

Many years have passed, I think more than fifteen. During the reign of Prince the Great Ivan, Christians (peasants) began to come here, and they liked living here. They began to settle on both sides of this place, and built villages and sowed fields. They began to visit the monastery frequently, bringing various necessary things. And the reverend abbot had a commandment for the brothers: not to ask the laity for what they needed for food, but to sit patiently in the monastery and wait for mercy from God.

A hostel is established in the monastery. And the blessed shepherd distributes the brethren according to services: he appoints one as a cellarer, and others in the kitchen for baking bread, and appoints another to serve the weak with all diligence. That wonderful man arranged all this well. He commanded to firmly follow the commandments of the holy fathers: not to own anything of one’s own, not to call anything one’s own, but to consider everything as common; and other positions were all surprisingly well arranged by the prudent father. But this is a story about his deeds, and in his life one should not dwell much on this. Therefore, we will shorten the story here and return to the previous story.

Since the wonderful father arranged all this well, the number of students multiplied. And the more of them there were, the more valuable contributions they brought; and as the deposits multiplied in the monastery, so did the hospitable spirit increase. And none of the poor who came to the monastery left empty-handed. The blessed one never stopped charity and ordered the servants at the monastery to give shelter to the poor and strangers and help those in need, saying: “If you keep this commandment of mine without complaint, you will receive reward from the Lord; and after my departure from this life, my monastery will grow greatly, and for many years it will remain indestructible by the grace of Christ.”

Thus his hand was open to those in need, like a deep river with a quiet flow. And if anyone found himself in a monastery in winter time When the frosts were severe or the snow was swept away by a strong wind, so that it was impossible to leave the cell, no matter how long he stayed here because of such bad weather, he received everything he needed in the monastery. The wanderers and the beggars, and especially the ballers, lived for many days in complete peace and received food in abundance, as much as anyone needed, according to the order of the holy elder; and everything is still the same. And since the roads passed here from many places, the princes, and the governors, and the countless southerners - everyone received the sufficient sincere help they needed, as if from inexhaustible sources, and, setting off on their journey, they received the necessary food and sufficient drink...

It became known that by God’s permission for our sins, the Horde prince Mamai had gathered a great force, the entire horde of godless Tatars, and was going to the Russian land; and all the people were seized with great fear. The great prince scepter The one who held the Russian land was the then famous and invincible great Dmitry. He came to Saint Sergei, because he had great faith in the elder, and asked him if the saint would order him to speak out against the godless: after all, he knew that Sergius was a virtuous man and possessed the gift of prophecy. The saint, when he heard about this from the Grand Duke, blessed him, armed him with prayer and said: “You should, sir, take care of the glorious Christian flock entrusted to you by God. Go against the godless, and if God helps you, you will win and return unharmed to your fatherland with great honor.” The Grand Duke replied: “If God helps me, Father, I will build a monastery in honor of the Most Pure Mother of God.” And, having said this and received a blessing, he left the monastery and quickly set off on his journey.

Gathering all his soldiers, he set out against the godless Tatars; Having seen the Tatar army, which was very numerous, they stopped in doubt, many of them were seized with fear, wondering what to do. And then suddenly at that time a messenger appeared with a message from the saint, saying: “Without any doubt, sir, boldly enter into battle with their ferocity, without being at all afraid - God will definitely help you.” Then the great prince Dmitry and his entire army, filled with great determination from this message, went against the filthy ones, and the prince said: “Great God, who created heaven and earth! Be my assistant in the battle with the opponents of your holy name.” So the battle began, and many fell, but God helped the great victorious Dmitry, and the filthy Tatars were defeated and suffered complete defeat: after all, the accursed saw the anger and God’s indignation sent against them, and everyone fled. The crusader banner drove away the enemies for a long time. Grand Duke Dmitry, having won a glorious victory, came to Sergei, offering gratitude for his good advice, glorifying God and giving a great contribution to the monastery.

Sergius, seeing that he was already going to God in order to repay his debt to nature and transfer his spirit to Jesus, calls for brotherhood and conducted a proper conversation, and, having completed the prayer, he gave up his soul to the Lord in the year 6900 (1392) of the month of September on the 25th day.

Life of Sergius of Radonezh

Reader on Russian history. M., 2004. pp. 85-89.

Sergius's parents became poor after the devastation of the Rostov lands by Moscow troops and moved within the boundaries of the Moscow principality to the city of Radonezh.

The scepter is a special rod symbolizing the highest state power. Later, from the 15th century, the scepter, together with the orb (a ball, an “apple” topped with a cross), symbolizing the whole world, became royal regalia (symbols of power).

Another work about the Battle of Kulikovo, “The Tale of the Massacre of Mamayev,” gained greater popularity in Rus' than “Zadonshchina.” This is an extensive literary work, built according to all the rules of a medieval military story: with a clear contrast between friends and enemies, with an indispensable mention of princely prayers to God and appeals to soldiers, with a description of diplomatic negotiations, with vivid and detailed descriptions gatherings of troops and the battle itself.

The author of the “Tale” borrowed a lot from “Zadonshchina”, the chronicle stories about the Battle of Kulikovo. Some episodes of the “Tale” go back to oral traditions and legends: this is a description of the duel of Peresvet with the Tatar hero, the story of how Dmitry Ivanovich changes clothes with the boyar Mikhail Brenok before the battle, the episode of the “test of omens” on the night before the battle. A number of details of the Battle of Kulikovo have reached us only thanks to the Legend; they are not recorded in others literary monuments about the Mamayev massacre and historical documents. Only the “Tale” tells about the duel of Peresvet, provides data on the “organization” of the regiments on the battlefield, only from the “Tale” do we know that the outcome of the battle was decided by the actions of the ambush regiment and many other details and facts.

In literary terms, “The Tale of the Massacre of Mamayev” differs in many ways from previous military stories. Let's name some of these differences. The author of the “Tale” is consistent in his religious interpretation of historical events. This religious view of the course of the Battle of Kulikovo is reflected in the full title of the work. The victory on the Kulikovo field was “given by God” to Dmitry Ivanovich; the defeat of the Mongol-Tatars is considered as “the rise of Christians over godless pagans.” Religious understanding of events also determined the choice artistic techniques images, manner of narration. The author constantly uses comparisons of current events and heroes with events and heroes of biblical and world history. He recalls biblical heroes - Gideon and Moses, David and Goliath, as well as Alexander the Great and the Byzantine Emperor Constantine the Great, Alexander Nevsky and Yaroslav the Wise. Biblical and historical comparisons give the story special significance and emphasize the importance of the battle on the Kulikovo Field not only for the Russian land.

The main characters— Dmitry Donskoy and Mamai. Dmitry Ivanovich is a pious Christian who relies on God in everything. His characteristics in the “Tale” are more reminiscent of the characteristics of a saint than statesman and the commander: before every serious step, the prince turns with lengthy prayers to God, the Mother of God, and Russian saints; he is filled with reverent meekness and humility. Dmitry Ivanovich is helped in the fight against Mamai by heavenly forces, the heavenly army, led by Saints Boris and Gleb, comes to the rescue, a vision appears - crowns descending from the sky. In “The Tale of the Massacre of Mamayev” it is emphasized that the abbot of the Trinity-Sergius Monastery, especially revered in Rus', Sergius of Radonezh, blesses Dmitry Donskoy for the battle, sends the warrior monks Peresvet and Oslyabya to him, and immediately before the battle sends a message (“letter”) with blessing for the battle with the enemy.

Mamai, on the contrary, personifies universal evil, his actions are controlled by the devil, he is “godless” and wants not only to defeat the Russian army, but also to destroy orthodox churches. He is the embodiment of all vices - pride, arrogance, deceit, malice.

Quotes from the Holy Scriptures, numerous prayers and appeals to God, prophecies and miraculous visions, patronage heavenly powers and saints, following a certain “etiquette”, certain rules when describing campaigns and battles (a clear contrast between one’s own and enemies, the prayer of the prince and soldiers before the performance, seeing off the soldiers and princes by their wives, a description of the parade procession of troops and their placement on the battlefield, the prince’s speech to the squad before the battle, “standing on the bones,” etc.) give “The Tale of the Massacre of Mamaev” solemnity and ceremoniality.

The listed features are not exhaustive artistic originality works. The author reveals poetic talent and inspiration in the description of battle scenes. After the deployment of the regiments, Dmitry Ivanovich with the princes and governors goes to a high place, and a wondrous picture opens up to their eyes. The whole picture is built on images of light, the sun; everything is bright, everything shines, sparkles, glows, everything is full of movement. The author depicts the Russian army with special love, as a single, united, formidable force. Each of the authors of military stories finds his own words to convey admiration for Russian soldiers. The author of “The Legend” proudly calls them “daring knights”, “steadfast warriors”, “Russian heroes”, but most often he calls the nameless heroes solemnly and paternally “Russian sons”. All of them are “unanimously ready to die for each other,” they all “look forward to their desired feat.”

Not only in the depiction of courage and feat on the battlefield is the artistic gift of the author of the “Tale” manifested, but also in the description states of mind heroes. The lament of Princess Evdokia, who saw off her husband on the campaign, begins as a solemn ceremonial prayer. This is a prayer Grand Duchess, who is not indifferent to state interests: “Lord, do not allow what happened many years before, when the Russian princes had a terrible battle on Kalka...” But this is also the cry of a wife, a mother, who has two “young” sons . And her words sound so touching: “What can I, a sinner, do then? So, Lord, return to them their father, the Grand Duke, healthy..."

The author pays a lot of attention to the image emotional states their heroes, especially Dmitry Ivanovich Donskoy. The prince is saddened when he learns about Mamai’s impending campaign, grieves and is angry at the news of Oleg Ryazansky’s betrayal, and can barely hold back his tears as he says goodbye to his wife; “in the great sorrow of his heart” he calls on his regiments to fight without retreating; “exclaiming from the pain of his heart,” without holding back his tears, he travels across the battlefield, mourning the dead. Dmitry Ivanovich’s address to the soldiers on the eve of the battle is striking in its insight. His words contain so much attention, participation, so much “pity” for the “sons of the Russians,” many of whom will die tomorrow.

Along with Christian virtues (simplicity, humility, piety), the author depicts the statesmanship and military talent of the Grand Duke. Dmitry Ivanovich takes energetic measures, having learned that Mamai is going to the Russian land, he convenes the princes to Moscow, sends out letters calling on them to go against Mamai, sends guard detachments into the field, and “organizes” the regiments. He also displays personal valor on the battlefield. Before the start of the battle, Dmitry Ivanovich changes into the armor of a simple warrior in order to fight on an equal basis with everyone else and enter the battle before everyone else. They are trying to restrain Dmitry Ivanovich, but he is adamant: “I want to drink the same common cup with you and die the same death for the holy Christian faith. If I die, I’ll be with you; if I’m saved, I’ll be with you!” Some saw him on the battlefield “firmly fighting the filthy with his club,” others told how four Tatars attacked the Grand Duke and he courageously fought with them. All wounded, Dmitry Ivanovich had to leave the battlefield and hide in the forest. When they found him, he barely said: “What is there, tell me.” This short, simple phrase reliably conveys the state of a wounded, exhausted person who finds it difficult to even speak. All story line- the prince's disguise, his decision to fight in the front ranks, the wound, the news of his death at the moment, as it might seem, of the complete defeat of the Russian forces, eyewitness accounts of how courageously Dmitry Ivanovich fought, the long search - the author built it very skillfully. This development of events aroused the reader’s increased interest in the story and increased anxiety for the outcome of the battle and for the fate of the prince.

The author of “The Legend” also sees the wisdom of Dmitry Ivanovich as a politician and a person in the fact that the Grand Duke was able to gather around himself smart, loyal, experienced advisers and assistants. The prince’s comrades are portrayed in “The Tale of the Massacre of Mamayev” as brave, fearless warriors and intelligent commanders. Each of them has their own personal merits to the prince, their own special contribution to the victory, their own feat on the Kulikovo Field. Dmitry and Andrey Olgerdovich advise crossing the Don so that no one has the thought of retreating: “If we defeat the enemy, then we will all be saved, but if we die, then we will all general death we'll accept." Semyon Melik warns the Grand Duke about the approach of Mamai and hurries up preparations for battle so that the Tatars are not taken by surprise. Dmitry Volynets arranges shelves on the Kulikovo field, he owns general plan battle. Peresvet begins the battle and in a duel with the Tatar hero dies first. Mikhail Brenok, fighting under the banner of the Grand Duke and in his clothes, dies in his place. Dmitry's cousin, Prince Vladimir Andreevich Serpukhovskoy, heads the ambush regiment, and he decides the outcome of the battle.

The story about the performance of the ambush regiment is climax"Tales". The “ferocious massacre” had already lasted for six hours; at the seventh hour, “the filthy ones began to overcome.” The warriors standing in ambush cannot bear to watch their brothers die; they are eager to fight. “So what is the use of our standing? What kind of success will we have? Who should we help? - Prince Vladimir Andreevich exclaims, unable to watch Russian soldiers die. But the experienced governor Dmitry Volynets stops the prince and the soldiers, saying that their time has not yet come. This wait is languid, painful to the point of tears. But finally Volynets exclaimed: “Prince Vladimir, your time has come and the opportune hour has come!”

And Russian soldiers jumped out “from the green oak grove.” The Tatars exclaim with bitterness: “Alas for us, Rus' has outwitted us again: the younger ones fought with us, but the best all survived.” Seeing himself “shamed and desecrated,” “very angry,” Mamai takes flight, and the “Tale” ends with the story of how King Mamai “evilly lost his life.”

“The Tale of the Massacre of Mamaev” is one of the most widespread works in Ancient Rus'. This complex work, somewhat heavy in style, was very popular. The many copies of this work indicate that ancient Russian readers and scribes appreciated the skill of the author of the “Tale”, his ability to create a panoramic picture of events, captivating in its grandeur, and at the same time build his story in such a way that interest in it did not wane, despite the complexity language, an abundance of prayers, comparisons and quotes from the Bible. Comparisons with biblical characters and events, quotations from the Holy Scriptures, lengthy prayers are difficult for the reader of our time to understand. And for the contemporaries of the author of “The Tale” they were a manifestation of his literary education, skill, and mastery. Writers of later times sought to imitate the “Tale,” which largely determined the development of military stories in the 16th and 17th centuries.