The last years of life and Sakharov. Tales of the Russian people - folk black books, games, riddles, parables, folk diary

This book is a reprint of the main work of the outstanding Slavic educator Y. Krizhanich (1617-1683). He received his theological education in Zagreb, Bologna and Rome. He was a missionary priest, advocated the union of the Catholic and Orthodox churches and the unity of the Slavic peoples, led by Russia, in the name of resisting the Ottoman offensive against Christian Europe. In 1647 and 1659 visited Ukraine, and in 1659 arrived in Moscow. The work was written in 1663-1666. in Tobolsk, where the author was exiled by Tsar Alexei Mikhailovich. The manuscript of the work of Yuri Krizhanich published in this edition is stored in the Central State Archive of Ancient Acts in Moscow and is part of the famous collection of the Synodal Library.

For more than two hundred years, the works of Yuri Krizhanich lay in oblivion on the shelves of the Moscow archives, until they were discovered by the Russian literary historian and Slavophile P.A. Bessonov. He was the first to reveal to readers the name of Krizhanich and who defined him as "a zealot for the reunification of churches and all Slavs." For more than a century, disputes over the name of Krizhanich continued, until in 1983, on the 300th anniversary of his death, the International Symposium in Zagreb was held, which initiated the reprinting of his works and unanimously appreciated his contribution to the consolidation of the Slavic peoples.

Being a propagandist of the idea of uniting the Slavs, Yu. Krizhanich created his work in the "all-Slavic language", which is a mixture of Church Slavonic, Russian and Croatian languages. The translation of "Politics" by Y. Krizhanich into Russian was carried out for the first time for this edition. In its previous edition, which was published over 100 years ago thanks to P.A. Bezsonov, only a few were translated, as he wrote in his afterword to "Politics", "foreign, non-Slavic and semi-Russian expressions" ("The Russian state in the middle of the 17th century, v.2, M., 1860, p1). According to the analysis of the Dutch linguist T. Ekman, who was engaged in selective statistics of word usage in the Politics, the share of words inherent in all Slavic languages is about 59% in the text, the share of Russian and Church Slavonic words is about 10%, Sero-Croatian words are about 9%, Polish - 2.5%, etc. Krizhanich's "Politics" cites many passages from the Bible, writings of Catholic theologians, ancient authors, chronicles, etc. The language of Krizhanich's manuscript is very peculiar, and the manner of its presentation is unusual.

The book is an important source on the history of Russia in the 17th century. It also touches upon philosophical, ethical, state-legal, economic problems.

The activity of Yuri Krizhanich (1618 - 1683) has long attracted the attention of researchers - historians, philosophers, economists, literary critics, linguists and others, who gave the most controversial assessments of his writings. Some researchers were ready to see in the works of Krizhanich a real program of reforms, which was subsequently carried out under Peter I, considering Krizhanich as a kind of predecessor of Peter.

Other authors considered Krizhanich's bitter arguments about various kinds of disorder and abuse in Russia of his time as a pamphlet directed against Russia and the Russian people. Some of them even went so far as to state directly that Krizhanich was a hater of the Slavic peoples and the Russian state, although in reality all of Krizhanich's activities were imbued with the idea of a community of Slavic peoples and an ardent love for the Slavs.

In fact, both the enthusiastic praise of Yuri Krizhanich, who supposedly outlined the future reforms of the early 18th century, and his accusations of hostility to Russia and other Slavic peoples are equally unfounded.

The views of Krizhanich have nothing in common with the great-power ideas of pan-Slavism in the 19th century. His works and his theories must be considered within the framework of his time. The plan he proposed for the revival of the Slavs was determined by the historical situation of the middle of the 17th century, and it can in no way be artificially adapted to later theories. In the work of Krizhanich, the needs of his homeland, languishing under a foreign yoke, the claims to the world domination of papal Rome and the complex problems of Russia, which was entering a new period of its history, were intertwined. Krizhanich died ideologically inspiring and defending the Slavic world in the fight against the Turkish invaders.

The main work of Yuri Krizhanich published in this book, known under the conditional title "Politics", was written during the years of the author's life in Tobolsk, where he was exiled by the tsarist authorities. Tobolsk at that time was a remote, but in its own way large center, the main place of government in Siberia. It was of considerable importance for trade with the Siberian peoples and the peoples of Central Asia, with the "Bukharas". It was a place where people were exiled for various political reasons. Exiles in Tobolsk in the second half of the 17th century. were in a special position and constituted, as it were, a kind of colony connected directly with the voivodship office. Krizhanich himself tells about his meetings with exiled people - Russians and foreigners, often noting the dates of his meetings and conversations. time writes just 173 years (instead of 7173).

A subtle observer, a far-sighted researcher Yuri Krizhanich in his "Politics" gives a lot of such information about Russia and especially about Siberia in the 17th century.

But, of course, the main significance of the "Politics" is not that it is one of the most important sources for understanding Russian life in the 17th century. Krizhanich stands before us as the greatest writer of his time, as a herald of Slavic unity. He, as it were, continues to develop those ideas that the famous humanist of the 15th century came up with in Serbia at one time. Konstantin Kostenchsky. And, one must think, this is not accidental, since the lofty ideas of uniting the Slavic peoples were natural within the borders mainly of Serbia and Croatia, which were under a foreign yoke and a constant threat of attack from the north and south. Krizhanich’s views on the position of the Slavic peoples are striking and unusually broad for their time, especially on the position of Ukrainians and Russian “Lutor and Calvin countries”, Protestants) - he tried to protect from communication with the Slavs, because he saw the results of the “Germanization” of the Western Slavs of the Western neighbors Slavs - "Germans" (in addition to the Germans, he also included Danes, Dutch, British, Swedes, i.e. residents - Poles and Czechs. With the eastern and southern neighbor - the Ottoman Empire - he called for an uncompromising struggle: the Ottomans and the Crimean Turks were considered by him as the main opponents of the Slavic world.Russia was to lead the liberation struggle of the Slavic peoples against the Ottoman Empire, and it was this struggle that was to become the primary task of the foreign policy of the Russian state.The leadership of Russia in the community of Slavic peoples, according to Krizhanich, should was also manifested in the rescue of the Western Slavs from the oppression of the policy of "Germanization", moreover We eat a decisive role in this matter, Krizhanich again assigned the Russian Tsar. It was he who was supposed to “correct and clarify the Slovenian language in books, with suitable sensible books for these people (i.e. Slavs - L.P.) to open their smart eyes.”

To fulfill his plan, Krizhanich turned to Tsar Alexei Mikhailovich, "advising to become the head of the Slavs and, above all, to raise the mental level of their own Russian people." But, probably, the tsar did not like some of the ideas of Krizhanich and, in particular, about the merger of the Catholic and Orthodox churches, which caused him to be exiled to Tobolsk.

In his writings, the thinker deeply and carefully analyzed the reasons for the linguistic and ethnic proximity of the Slavs and created a peculiar and harmonious theory of Slavic unity. In the spirit of his era, he tried to substantiate with theological arguments the need for the unity of all Slavs in a common family. At the same time, he not only substantiated and proclaimed the idea of Slavic unity, but also tried to outline those necessary economic, political, cultural and religious measures that would ensure that the plan was successfully implemented. A clear embodiment of his principles was "Politics" - the main generalizing work, in which the idea of \u200b\u200ball-Slavic unity became one of the main topics.

Krizhanich is an apologist for autocracy, "perfect self-rule" as the best government, completely superior to any other: with "self-rule" it is easy to correct all mistakes, shortcomings and perversions and introduce good laws. The sovereign - "self-owner" is like a god on earth, and only God judges him. But autocratic rule should not be bad, tough, cruel, or tyrannical, as were the reigns of Ivan the Terrible and Boris Godunov. A righteous sovereignty can turn into tyranny if unjust laws are introduced. Unlimited power is contrary to divine and natural law. Krizhanich was sure that the time might come in Russia when the whole people would rise up against the "godless", "luboder" laws introduced by the tsars Ivan the Terrible and Boris. To prevent this from happening, he advised to limit the omnipotence of the "servants of the king" by laws, to establish new, better legislation. A great contribution to Russian political thought was Krizhanich's arguments against the centuries-old political mythology in Russia, in particular, against the legend about the origin of Russian princes from the family of Augustus, as well as against the concept of "Moscow - the third Rome". It should also be noted that Krizhanich rejected the authenticity of the chronicle legend about the invitation of the Varangian princes by the Novgorodians.

The political thought of Krizhanich, with its focus on streamlining the autocracy in Russia through the laws, was basically a progressive thought, moreover, it was significantly ahead of the historical time in which Russia lived in the 60s. XVII century But she was not alien to a certain penchant for xenophobia, hostility towards the West, although in principle Krizhanich was not anti-Western and advised the tsar to adopt from other states everything “well established”, especially in legislation, believing that what laws are, such is the order of things in state.

1. In these books, the conversations and instructions of some famous writers who wrote about political affairs (that is, about royal, state and national concerns and crafts) were translated: namely, Philip Comin, Paolo Paruta, Justus Lipsia and others.

Philippe Comigne was a Parisian boyar, a dumnik of two French kings6 and an ambassador to various sovereigns. Consider him a fair politician and political writer.

Paolo Paruta was a Venetian boyar and dumnik and wrote commendably about politics.

Lipsius was a philosopher and a man of great reason. His books are very famous.

And Maxim Faust wrote books about the treasury and about money, and about ores. He gives useful reflections and instructs how to collect the treasury with a just and genuine benefit and with honor for rulers, and without oppression of subjects.

2. Also from various other books, it is written here about what is appropriate for observing the honor of the royal name and majesty. What is the opinion of other peoples about this glorious kingdom. What they write about him in their books. What is praised and what is not praised, and how can we understand their accusations and respond to them if the opportunity arises, during embassies or somewhere else.

How neighboring peoples usually deceive this glorious state. How should they be dealt with during embassies, in negotiations in commercial matters and in war; how to protect themselves from their incessant deceptions and cunning, through which they take possession of all the fruits of this land and the wealth of all the people.

3. Therefore, it speaks of trade, handicrafts, agriculture or plowing, and all kinds of trades that serve to enrich the state treasury and the well-being of the people.

About the strengthening of the kingdom, about the multiplication of forces and about all sorts of military crafts.

About the observance of honor and dignity - something that you absolutely need to know, but, it seems to me, has never been said before.

About laws and customs, and about the rule of law: how it is violated over time. How to preserve good orders, and eradicate bad ones.

About ailments or about the troubles of the people

4. St. Ambrose (book 1, comm. 5 to ch. 7 from Luke), speaking of the dead man whom the Savior resurrected in Capernaum, said this: all human bodies are pulled to the grave. After all, they say that our body consists of four primordial things - that is, of earth, water, air and fire. Since they are all hostile to each other and harmful to each other (for dry always fights with wet, and heat with cold), they cannot be at peace, and their connection cannot be lasting. That is why in our body, because of such a disagreement between its parts, there is always a struggle, it grows weak and needs daily food support. If food and drink (and sometimes healing) did not renew its strength, it would quickly fall apart and die.

In the same way, every state consists of many contradictory parts, which, by their disagreement and struggle, harm it and lead to its decline or ruin. That is, all the time, imperceptibly, either our own bad laws, or foreign violence or cunning, which, like ailments, affect the state, and it dies and smolders, and needs constant reinforcement.

5. Illnesses or folk diseases arise for various reasons:

1) If the kingdom falls under the power of other peoples, like the Polish one, where foreigners rule.

2) If it will be necessary to pay tribute to any other people.

3) If in contracts, in trade and in other matters, our people will be deceived by cunning by neighboring peoples and impoverished.

4) If there is no fair trial and justice, if the villains freely act evil, and the strong offend the weak.

5) If in the kingdom there will be greedy people and godless laws or strife and resentment, because of which people will always have to live in sorrow and sigh and long for change.

6) If there is any failure in our affairs, because of which the whole people will suffer loss and reproach, evil glory and blasphemy.

6. All this brings evil to the people, from which the sovereign's care must always protect; and care must be taken to expel these diseases from the state body by any means. A good ruler is not content with keeping the state in its former state, but always strives to make it richer, stronger, more worthy, and certainly happier. And whoever does not try to improve his state, undoubtedly worsens it, because it cannot remain in one state for a long time, but becomes either better or worse. The improvement and strengthening of the state depends much more on good legislation than on the expansion of frontiers and the conquest of new countries.

7. Before his death, Tsar Adrian told his boyars: "I received the city of Rome in brick, and I will leave it in marble." According to the conditions of that place and time, he did well. But the ruler who could say: “I received a state infected with bad orders, but I leave it endowed with good laws” would have done much better and gained greater fame.

8. Philip - the prince of the Czech state in the German land - used to say: “A good state structure is known by three things:

firstly, on good roads - if there are good bridges and it will be possible to walk around the country without fear of thieves and other dangers;

secondly, in good money, if trade does not suffer from bad money;

and thirdly, by good courts - if it will be easy for everyone to get a trial and a speedy justice.

This prince really said well, but, however, he did not name everything that was needed, but only the most basic. For, in addition to these three concerns, the rulers also need other crafts, which we, with God's help, will describe here to the best of our ability.

Essay division

9. Jeremiah says: “Let not the wise man boast in his wisdom, the strong in his strength, the rich in his riches. But he who boasts, boast that he understands and knows me, says the Lord ”(Book of the prophet Jeremiah, 9.23).

With these words, the prophet teaches: first of all, you need to give glory to God, that is, to know him and love and glorify him with good deeds. At the same time, he speaks of three things for which the world is famous and in which he honors his happiness - that is, about wealth, strength and wisdom. But he considers worldly glory to be vain and fatal for souls, if they strive for it alone and at the same time forget God. But for those who are faithful to God, these things are not harmful, but, on the contrary, are good and much useful and necessary and are the gifts of God.

That is why we will divide this essay into three parts and talk about the wealth, strength and wisdom of the sovereign.

Some General Remarks on Piety, Wealth, Power, Wisdom, and Honor

10. In the above words of the prophet, it is said about the four pillars of the state: about piety, wealth, strength and wisdom. Piety strengthens the soul and prepares eternal bliss, while the rest strengthen the body and bring bodily bliss to those who use them correctly and in moderation.

11. But, to surprise and great misfortune, hardly anyone actually seeks what is best and most important of all, that is, piety and eternal bliss. And the whole world is looking for wealth, power, wisdom and glory, and thinks about these things incessantly and immeasurably. But a great multitude seek them in unrighteous ways, and many do not know what these things are.

12. The wealth of the ruler lies not so much in his gold and silver treasury, but in the crowdedness [of his country]. Not the richer king who has more gold, but the one who has more people. For the Scripture says: “In the multitude of the people is the greatness of the king, but in the absence of people - the shame of the sovereign” (Proverbs, 14.28).

13. Strength lies not so much in the vastness of the state and in the impregnability of fortresses, but in good laws. Under cruel orders, the best land remains empty and sparsely populated. With measured orders, even a bad land can be crowded and densely populated.

14. The sovereign's worldly wisdom is based on two rules: “Know thyself. Don't trust strangers." For just as ordinary people are deceived by ordinary people, so kings are deceived by kings, and entire nations by other nations. Only that person will not be deceived who is incredulous. Consider it an eternal truth that no one ever does any good for the sake of his neighbor, but always for his own sake and for his own reasons. And so the one who believes in people is deprived of what he hoped for. Especially - our people, because the reason for all our grave common troubles is that we do not know ourselves, but we believe strangers.

15. Some see the glory, honor and dignity of the sovereign in three things: 1. To brag to strangers with beautiful expensive clothes, a magnificent army, the sovereign's silver and treasury; 2. Give the same strangers, ambassadors and merchants large rich gifts; 3. To keep many of the same foreigners, idle and unnecessary, on a large salary, only for the sake of the glory they bring.

But those who think so are bitterly mistaken and deceive their sovereigns. That glory is vain when they sea their own to feed strangers. Neighboring peoples do not praise this, but blaspheme and ridicule it.

16. There is no glory to the king that foreigners will receive rich gifts from him (except for some necessary cases). But that is his glory, in order not to be outwitted in bidding and in contracts.

17. There is no glory to the king that many foreigners will gorge themselves and get drunk with him. After all, these bread-eaters themselves, overeating and drinking, scoff at such orders, and other people even more so. But the king will be glorious if his own subjects are rich and worthy. The more worthy subjects the king rules, the more he is revered. A king who wants to be especially honored must elevate the dignity of his princes and boyars.

18. Oh, how mistaken are those who think that the dignity of the sovereign depends most of all on the wealth of the treasury, even if the state is poor. The dignity of a sovereign depends on nothing so much as on the wealth of his subjects. Where the subjects are rich, there the sovereign can wage war as much as he wants. And where only the treasury is rich, and the whole country is miserable, there will soon be no strength.

Part 1

ABOUT GOOD

1. The methods of increasing the state treasury are well known to all people in the world and are applied everywhere, so that it is impossible to invent anew anything that would not have hitherto been customary among people. As Ecclesiastes says; "Nothing is new under the sun, and no one can say: this is new" (Ecclesiasm, 1.10). It would be better to unlearn some of the old [methods] than to find new ways to increase the treasury.

However, it is worthy of surprise that in every case new advice causes doubt, dissatisfaction and is easily condemned, and only when collecting the treasury is nothing so new, unrighteous, godless and shameful that it is not accepted.

2. I will not invent new ways to increase the treasury, but I will only say that some methods and crafts are unrighteous, dishonest and false, or lead not to enrichment, but rather to impoverishment. And then I will tell you how to use fair, honest and useful ways and save [them].

3. Bad ways are these:

First, alchemy or the manufacture of gold is a demonic fornication, as a result of which people hope to make gold and silver out of copper. From time immemorial, countless people have worked and are working on this, but not a single ruler has yet received so much from alchemy that he could feed at least one warrior, and not a single alchemist has created a single drop of gold from copper and has not derived any benefit for himself without assistance devil or without deceiving other people.

2. Minting or pouring coins: when they are looking for profit from minting coins and minting bad money. This method is not only unrighteous and full of sin, but also very deceitful: it seems to be profitable, but it is unprofitable and harmful. Forever and ever, even the ruler cannot receive a single coin from re-minting without suffering a hundredfold damage.

Physicians have a remedy called "the measure of despair" (Remedia desperata). When the doctor considers the patient to be dying, he cuts off some part of his body, or cuts the body and sews it up again, or heals it in another way, but in such a way that the patient either recovers or dies from the treatment itself. The minting of worthless money is like this deadly "measure of despair." And just as the "measure of despair" is used only in extreme need, when there is no other means, so worthless money cannot be minted without extreme need. And this must be stopped as soon as possible, because if this continues for a long time, then the people will become the same as with the sick, to whom the doctor would open the vein and not bandage it: all the blood would flow out, and the person would die. So it is with the people - all wealth (called the second blood) will flow away from the people.

3. Merciless requisitions, cruel orders, monopolies, tavern affairs and any excessive and merciless burdening of subjects. It is rightly said: "Do not do to another what you do not want to endure yourself."

4. And the worst thing and ruin for a country is foreign trade, that is, when some king allows foreign merchants to stay or live in his state, keep warehouses and shops and trade throughout the country. For they everywhere buy our goods cheaply and reveal to their foreign countrymen all our secrets, not only in trade, but also in state secret affairs. They are destroying our own orders and planting their corrupt, destructive customs in our people and lead us into temptation and ruin our souls - and for all this the king will have to answer to God.

In a word, these merchants are the cause of immeasurable troubles for the body and for the soul. And there is no benefit from them, except for some gifts, which they give to the king or boyars. But these gifts are nothing to count, for [foreigners] take out of our country ten thousand times more wealth than they themselves give us.

And in difficult times they take their goods out of the state and thereby cause a great dearness in the state. And domestic merchants, together with us, endure evil and good and do not send their goods to other places due to the fact that copper money has been introduced.

And even worse, when these foreign merchants are not independent masters, but servants and clerks of other, richer merchants (which are all Germans who trade in Russia); For they themselves, with their servants, feed themselves and grow rich at our expense, and send their masters our goods, which can be bought at the cheapest price and at the cheapest time, and above all they send them an annual agreed quitrent in money or goods. And by means of this cunning, they force this glorious state without any need and for no one knows what to pay tribute or yasak to their Englishmen, Brabantians and Hamburgers.

And now these Germans have made themselves known to us well: they bought up the entire fur treasury for copper money, and then brought it back to Russia and lowered it for a pittance for silver, and thereby caused the royal treasury and all the people an incalculable loss.

Oh, good sir, never trust a wolf if he wants to fatten your lambs, and for all eternity do not believe that a foreign merchant will bring you any benefit. After all, it cannot be that your wealth has been increased by one who himself goes around all the lands and seas, devotes his whole life to wandering and perilous dangers for the sake of money and looks more greedily at silver than a wolf looks at lambs.

The one who throws a fishing line into the water hopes to pull out a fish. He who sows grain into the ground hopes to reap it ten times more. And if a foreign merchant brings you, the sovereign, or your boyars a silver glass or some other gift, then he will undoubtedly take out of your land and eat up a hundred times more wealth. Baruch, therefore, spoke the truth: "If you let a stranger in, he will ruin you."

Not all that glitters is gold; Not everything is useful that seems useful. Some trades seem useful, but turn out to be completely harmful. There is wealth that does not enrich, but, on the contrary, ruins.

Such works are called just when we derive all the benefit that can be obtained from our land and from neighboring peoples, by reasonable, God-fearing or merciful and good means, and not by stupid, cruel or vile ways.

Empty income: to take something and give twice or more for it - such are the incomes from warehouses and foreign merchants living in our country.

Unrighteous income comes from farming, from minting coins, etc.

Bad income - from small, insignificant and worthless things.

"The root of all evil is greed," says Paul. Greed and vanity are for states

Scylla and Charybdis, that is, disastrous cliffs. All evil and tyrannical orders flow from them.

Royal sirens are flatterers, astrologers, alchemists and minters or inventors who invent benefits from the pouring of coins and from other unrighteous and painful ways for the people to collect the treasury.

Every income is unreliable, obtained without labor and sweat, or without the expenditure of sufficient time, or unrighteously, or in a cruel or shameful way. All secure income must be based on toil and sweat, increased gradually and patiently, and received justly and honorably.

Excessive luxury brings sickness to the body, immoderate wealth creates poverty: that is, excessive collections for the treasury are followed by desolation of the country. Moderation brings the best returns.

In a kingdom that is poor and sparsely populated, the king cannot have secure wealth. In a rich and populous kingdom, the king cannot be poor.

Whoever fishes in moderation will always find something to catch in the pond. And the one who catches all the fish from the pond clean one day will have nothing to catch next time.

The honor, glory, duty and duty of the king is to make his people happy. After all, kingdoms are not made for kings, but kings are made for kingdoms.

Where the laws are good, the subjects are happy and foreigners want to come there. And where the laws are cruel - there their own subjects yearn for a change of government and often change if they can, and strangers are afraid to come. Oh, sovereign, manage people so that they do not want change.

5. We spoke about bad, false, unworthy and dishonorable trades: that is, about alchemy, about minting coins, about extortions and about the admission of foreign merchants.

And the good and laudable methods of acquisition are those by means of which the treasury is replenished justly, godly and honestly, without vile greed, without fierce requisitions and without unbearable and inhuman burdening of subjects.

And there are three such methods and crafts: agriculture, craft and trade - they are called black crafts or crafts of black people6. And the fourth craft is the economy or the general device, and it is the basis and soul of all the others. They are called profitable trades.

6. In a poor kingdom, it is impossible for a king to be rich. And if any [king] dreams of becoming rich, then he could be much richer if his kingdom were rich. Therefore, if the king himself wants to get rich, then he must first take care that there is an abundance of all sorts of things in the kingdom and cheapness. And the king can achieve this (as far as it is possible in his state) if he achieves that people with all diligence and zeal begin to engage in agriculture, crafts, trade and the national economy.

Section 1

ABOUT TRADING

1.Question: which kingdom is considered rich?

Answer: 1. A kingdom is considered rich in which there is gold, silver and other ores, as in the Arab and Hungarian lands.

2. Even richer is that which abounds in things suitable for adornment of the body and for clothing: precious stones, pearls, corals, silk, paper, fine wool, flax, hemp, sheepskins and all sorts of other materials for clothing.

3. It seems even richer where there is an abundance of things suitable for eating and drinking: olives, grapes, honey, salt, pepper, cloves, sugar and other spices: rice, wheat and all grains, beans, fruits, edible, medicinal and dye plants; livestock, fish, poultry and edible animals.

4. And still richer, more populous and stronger is that kingdom, the inhabitants of which have acquired skillful skills or have by nature a sharp mind and cunning, and in which there are good and convenient ship piers and markets, and where therefore every craft and agriculture flourishes and great maritime trade, as this happens in the English and Brabant lands.

But even more glorious and happy is a kingdom in which, besides all this, there are also good laws, as we see in the French kingdom.

And warlike kingdoms, where people live by robbery and where the best and most capable minds, neglecting any other trade, devote themselves only to war and robbery, and care only about this (as is customary among the Crimeans, Turks and Kalmyks), they are never rich.

2. Although this glorious state is so wide and immensely large, yet it is closed on all sides to trade. From the north, we are surrounded by the Icy Sea and desert lands. From the east and from the south [we] are surrounded by backward peoples, with whom there can be no trade. In the west - in Lithuania and in White Russia - what we need is not found (except that only the Swedes have copper). The Azov and Black Sea trade, which would be the most useful for this country, has been captured and is being held by the Crimeans. Trade in Astrakhan is hindered by the Nogais.

Trade with the Bukharans in Siberia is hindered by the Kalmyks. So we have only three safe markets left: for land trade - Novgorod and Pskov, and for maritime trade - the Arkhangelsk pier, but the path to it is incredibly long and difficult.

3. So, it turns out: firstly, that there are few markets in this country, and it is necessary that there be more of them, and without royal help no one can arrange them.

Secondly, there is no gold, silver, copper, tin, lead, mercury and good iron in the country.

Thirdly, there are no precious stones, pearls, corals and colors, and yet all the simplest and most worthless [people] want to have them.

Fourthly, there is no sugar, saffron, pepper, cloves, nuts, cinnamon, ginger, myrrh, thyme, nutmeg and other spices and incense.

Fifth, there are no olives, grapes, raisins, almonds, figs, lemons, walnuts, chestnuts, plums, peaches, melons, and many other fruits.

Sixthly, in addition to all this, there are no absolutely necessary things: that is, cloth and other materials for clothing - wool, silk and paper.

Seventhly, the country is deprived of both stone and better timber for buildings, and good clay for dishes.

Eighthly, our people's minds are not developed and slow, and people are unskilled in crafts and little versed in trade, agriculture and housekeeping. Russians, Poles, and all the Slavic people are absolutely incapable of conducting long-distance trade either by sea or by land. Our merchants do not study arithmetic and counting science. Therefore, it is always easy for foreign merchants to outwit us and deceive us mercilessly, all the more so since they live all over Russia and buy our goods at the cheapest price. It could be tolerated if our [people] lived with them and also bought cheaply. But our people do not live with them and cannot live at all because of their natural incapacity and undeveloped mind, and especially because of the envy and malice of the Germans, experienced by many of our [people].

Ninthly, the paths in this vast country are long and difficult because of swamps and forests, and dangerous because of the [attacks] of the Crimeans, Nogais, Kalmyks and other bandit peoples.

Tenthly, the country abounds only in fur or sheepskins and hemp and, for some time now, potash. But honey, wax, caviar, wheat, rye, flax, skins and other goods exported from here are not exported because of the abundance [of them], but out of necessity and because of the machinations of strangers, and at the same time we ourselves are deprived of the fruits of our land and we are deficient in them.

4. To help the people in so many of their needs, there is only one way, that is, let the king-sovereign take into his name and into his own hands all trade with other peoples, as he already did, and keep it [for himself] and in the times to come. For only in this way will it be possible to count goods, so as not to export too many of our goods, which we do not have in abundance, and not to import foreign [goods] that we do not need. In this way, the tsar-sovereign will be able to multiply the marketplaces and guards required by the state to accompany goods.

And foreign traders will have nothing to do here. And cloth and all sorts of German goods will be able to go through our hands: to Siberia - to the Bukharans and Indians, to Astrakhan - to the Persians, to Azov - to the Turks, to Putivl - to the Circassians and the Vlachs. And vice versa, the goods of those peoples will get to us and through our hands - to the Germans, to the Poles and to the Lithuanians.

From such actions, the whole state will grow rich and all the inhabitants will rejoice. It will not be nice only to the big merchants, whose incomes will partly decrease. But this is nothing to look at, since it is a question of the common good for the whole people. Question: Is it good for sovereigns to trade?

1. Some people sometimes say that it is not good and obscene for sovereigns and noble people to trade. But you should know that trade in itself is an honest and worthy business, and that vile greed that is often associated with trade is unworthy. If, however, trade is conducted not for the sake of personal self-interest and not out of insatiable greed, but for the common good of the people, then it is an honest, good and completely royal business.

2. The scripture says that all the dishes and all the clothes of Solomon were of pure gold. And silver in those days was not valued at all, for there was as much of it in Jerusalem as there were stones in the streets (3 Kings, ch. 10.21,27; 2 Books of Chronicles, ch. 9.20).

How did Solomon achieve this? Not by mining ores, not by alchemy and not burdening the people, but by trade, for every three years he sent his ships to India with goods, and they brought him 400 talents of gold and more at a time, in addition to silver and other wealth. That is, 1334 poods of gold, since the talent weighed 125 hryvnias, or 3 poods and 5 hryvnias. King Jehoshaphat wanted to resume Solomon's trade, but, being punished by God, he could not fulfill [his] intention.

The inhabitants of villages and villages looked with surprise at the modest young man, who diligently wrote down the dreary songs of the destitute villagers, ancient legends, wedding, comic choruses of peasant round dances and gatherings. Thus, in the mid-20s of the last century, one of the leading representatives of Russian folklore studies, local historian, began his selfless activity. SAKHAROV Ivan Petrovich.

Was born SAKHAROV Ivan Petrovich he is in the family of a Tula church minister. Having lost his father early, he knew the sorrows and hardships of working life. The mother managed to attach her son to the seminary. Within its walls, an inquisitive listener developed an all-consuming interest in history. I read a lot. He carefully studied, made extracts from the "History of the Russian State" by N. M. Karamzin. The future scientist vividly reflected the first timid steps in a new field in his memoirs. Then a deep thought came to him in the middle of reading: "What is Tula and how did our fathers live?" Studying ancient folios, I came to the conclusion that it is better to study antiquities from available monuments in archives, and not just from books. Realizing this, I decided to write "Tula history". But access to the archives was closed to a poor teenager of non-noble origin. It was difficult for a man without connections and means to break into the isolated circle of the landowner-bureaucratic aristocracy.

There was no public library in the provincial center. Few were interested in science, literature, contributed to enlightenment. Thanks to the petition of progressive persons, primarily the educated inspector of the cadet corps, historian I.F. Afremov, it was possible to obtain official permission to visit the archives of the provincial and weapons boards, the noble deputy assembly, churches, and monasteries. Here SAKHAROV Ivan Petrovich revealed dozens of letters, lists from scribe books, the Tula bit book and other acts.

The patrons decided to donate his first creation, Fragments from the History of Tula, to the little-known Moscow magazine Galatea. A piece of the past, dedicated to the siege in the Tula Kremlin by the tsarist troops of the rebels under the leadership of I. Bolotnikov, saw the light in May 1830. The advanced public of the city gladly welcomed the initiative of a capable researcher. However, the diocesan authorities, headed by the bishop, condemned the "boy" who took it into his head to speak in the press on secular topics. Only the intercession of Afremov, the teachers of the gymnasium, saved the seminarian from the massacre of him by "spiritual shepherds."

In the same year SAKHAROV Ivan Petrovich entered the medical department of Moscow University. After graduating he became a doctor of the postal department in the capital. But, while studying and working, he did not give up studying the history of the Tula region.

It is important to note that SAKHAROV Ivan Petrovich already in the initial period of his activity, he departed from the views of noble historiographers, who perceived the historical process as the result of the deeds of great people. A step forward was his conviction about the connection of this process with the development of the people's beginning in history. Such views of the Tulyak coincided with the concept of the bourgeois enlightenment of N. A. Polevoy, who created, in contrast to N. Karamzin, the History of the Russian People. Their positions were also brought together by their attitude to primary sources, criticism of the nobility, in general, the desire to bring a fresh stream to source studies. Personal contacts have been established. The printing of historical documents began in N. Polevoy's magazine "Moscow Telegraph", which was then, according to V. G. Belinsky, "the best magazine in Russia."

Soon a hardworking and persistent student SAKHAROV Ivan Petrovich finished bringing together the multitude of collected documents. In 1832, he published in Moscow the manuscript of the "History of public education in the Tula province" (though only one part). In the preface, the author noted that his work is an expression of sacred love for the Motherland and the memory of ancestors. After a brief geographical reference, cadastral books of the Tula Posad were given (in retelling) - the most important sources of the economic and social life of the city. The book includes 53 letters. They characterize the feudal tenure of the XVI-XVII centuries.

Of considerable interest are the messages of the sovereigns to the Tula governors, which make it possible to trace the long and difficult path of the formation of state gunsmiths as a special class with specific rights and privileges.

Publication Sakharov for the first time introduced into scientific circulation materials that are essential not only for our region, but for the entire historical science.

And a year earlier, he published a book from the history of the Tula Posad based on cadastral books - "Sights of the Venev Monastery" - with a dedication to his teacher and mentor I.F. Afremov.

In one of the central journals, A. Glagolev, a member of the Society for the History and Antiquities of Russia, gave an overview of the documents of the first collection on the history of Tulytsina. Thus, its content has become the property of a wide range of readers. Later, Glagolev used them in his works on the history of cities and districts of the province.

Another historian's monograph - "Sights of the city of Tula and its province" - was published only in 1915 in the "Proceedings of the Tula provincial scientific archival commission". For the first time, it proposed a periodization of local history from primitive settlements to the mid-20s of the 19th century. It reflected the important role of Tula in the anti-serfdom movements and the defeat of the Polish intervention, the transformations of Peter I, as a result of which the city became a major industrial and commercial center. Such periodization linked local and all-Russian events into one whole.

SAKHAROV Ivan Petrovich paid attention to the cultural tradition of his native land, publishing a work about writers, educators of the region. He collaborated and made friends with many prominent people. Shortly before his death, A. S. Pushkin shared with Ivan Petrovich his ideas for translating "The Tale of Igor's Campaign", introduced him to the materials found on the "History of Pugachev". In the journal "Sovremennik", published after the death of the poet in favor of his family, the local historian published an excerpt from the "Public Education of the Tula Province".

Publication activity I. P. Sakharova has not lost its significance to this day. It clearly traces the search for a method of local history research.

A huge array of valuable documentation is stored in the state archive of the Tula region in the personal fund of the historian. It includes historical and statistical descriptions of cities and counties, a geographic and statistical dictionary, information about minerals, industry, agriculture, crafts, and trade.

In the history of national culture Ivan Petrovich Sakharov entered primarily as a prolific publisher of the treasures of oral folk art. In the late 1930s and 1940s, he published popular multi-volume works: "Tales of the Russian people about the family life of their ancestors", "Songs of the Russian people", "Journeys of Russian people to foreign lands", "Russian folk tales" and a number of others. They widely used the collections of Tulyaks I. Afremov, brothers Kireevsky, V. Levshin.

In 1840 I. P. Sakharov becomes a teacher at the Alexander Lyceum and the School of Law. On the basis of a course of lectures, he prepared and published the first manual on paleography - a historical and philological discipline that studies the monuments of ancient writing. At this time, he participated in the work of the Archaeological and other scientific societies.

For collecting, researching folklore, ethnography, paleography in 1854, the scientist was elected a corresponding member of the Academy of Sciences.

Solid factual material collected I. P. Sakharov, with a critical attitude towards it, it will be very useful in studying the monuments of the "bygone days" of our region.

A. A. Petukhov

Sources and literature:

Ashurkov V.I.P. Sakharov//Tula region. 1930. No. 2 (17).

Prisenko G.P. Penetration into the past. Tula, 1984.

Sakharov I.P. Notes. My memories//Russian arch. 1873. No. 6.

Glossary: Sabaneev - Smyslov. Source: vol. 18 (1904): Sabaneev - Smyslov, p. 211-216 ( scan index)

Sakharov, Ivan Petrovich, the famous ethnographer-collector, archaeologist and paleographer of the 1830-50s; was born on August 29, 1807 in Tula. His father, Pyotr Andreevich, a Tula priest, placed his son in the local theological seminary, from which he graduated on August 21, 1830. Apparently, there were no outstanding teachers of the seminary. After graduating from the seminary, S. was dismissed from the clergy and entered the Moscow University at the Faculty of Medicine; he graduated in 1835 with the title of a doctor and was assigned to practice in the Moscow City Hospital. From there, he was soon transferred to the university doctors and, having served here for a year, he moved to the service of a doctor in the Postal Department in St. Petersburg, where he moved in February 1836. Here S. worked until the end of his life, making only occasional excursions to the central provinces. In 1837, at the suggestion of Pogodin, S. was elected a member of the Imp. Society of History and Antiquities of Russia. In 1841, at the request of Prince A. N. Golitsyn, under whose command S. served in the Postal Department, he received the Order of Stanislav 3rd class, a diamond ring as a gift and an annual pension of 1000 rubles. ass. In 1847, Mr.. S. became a member of the Geographical Society, and in 1848 - Archaeological. As a member of the latter, S. worked very hard and rendered great service by inviting people to work for the Society who could take up the description of monuments or provide information about them; he looked for tasks for bonuses and found people who were ready to donate money for this; finally, on his initiative, the publication of "Notes of the Department of Russian and Slavic Archeology of the Imperial Archaeological Society" (1851) began, which included many of his own works and materials collected by him. At the same time, S. took part in the work of the Public Library: he delivered instructions on manuscripts and rare books that should be purchased for the library, he got the manuscripts and books themselves. As a reward for such activities, S. was one of the first to be made an honorary member of the Library (1850). About half of the 50s, S.'s activity began to weaken. In recent years, he suffered a serious illness, his activity completely ceased, and after suffering for five years, he died (in the rank of collegiate adviser) on August 24, 1863, due to liquefaction of the brain, in his small estate "Zarechye" (Novgorod province., Valdai district ) and was buried at the Church of the Assumption of the Ryutinsky churchyard.

S. zealously collected books and manuscripts. His bibliophilic gaze penetrated even beyond the boundaries of Moscow and St. Petersburg, and after him there remained an extensive and remarkable collection of manuscripts, like Pogodin's "ancient storage", later acquired by Count A. S. Uvarov. S.'s literary activity began in 1825, that is, back in the seminary, and was directed, according to S. himself, exclusively to Russian history, but he had nowhere to get historical knowledge: there were not many books in his father's small library about Russian history, five - six. However, he managed to get the history of Karamzin from the priest N.I. Ivanov and, excited by reading it, S. took up local history: he collected materials from everywhere to study it, penetrated the archives of the local monastery and the cathedral church built under Alexei Mikhailovich, and then became to publish in "Galatea", "Telescope" and "Russian Vivliofika" Polevoy materials relating to Tula antiquity. With a small number of lovers of folk antiquity at that time, the name of S. was noticed from these experiments; for example, Pogodin in his "Telescope" (1832) spoke very favorably of S.'s book "The History of Public Education in the Tula Province" (M. 1832). At the university, medical studies, apparently, did not captivate S. exclusively, since already in 1831 he published a book about the Venev monastery, and the following year - the above-mentioned History of General Education. But apart from this S. worked in the field of ethnography. A passion for folk literature awakened in him very early; while still a seminarian and student, he walked around the villages and villages, peered into all classes, listened to Russian speech, collected traditions of long-forgotten antiquity, entered into close relations with the common people and "eavesdropped" on their songs, epics, fairy tales, proverbs and sayings . For six years S. proceeded along and across several Great Russian provinces (Tula, Kaluga, Ryazan, Moscow, etc.), and he formed a rich ethnographic and paleographic material. S.'s real and very extensive fame has gone since 1836, using his material, he began to publish Tales of the Russian People, Travels of the Russian People, Songs of the Russian People, Notes of the Russian People, " Tales" and a number of bibliographic works on old literature and archaeological research. S. quickly acquired a name, became an authority, which was referred to and quoted from, and this is not due to the absolute merits of his works, but the conditions of the time and the richness of the collected material. The collection and recording of folk literature was just beginning: neither P. Kireevsky, nor Rybnikov, nor Bessonov, and others had yet performed with songs. Manuscripts, monuments of ancient writing rotted in the archives of monasteries and cathedrals. True, since the end of the last century, collections of folk songs have been published interspersed with the latest romances and arias; but that was so long ago, and the collections of Chulkov, Makarov, Guryanov, Popov and others were already forgotten or completely out of sale. Meanwhile, since the 1930s, interest in folklore and nationality has been growing tremendously. Emperor Nicholas sends artists to Vladimir, Pskov and Kyiv to copy and recreate antiquities. In 1829, the Stroevskaya archeographic expedition was equipped. Everyone feels that antiquity is unknown to us, that everything folk has been forgotten and must be remembered. And at such a time of public mood, S. spoke. A number of his publications struck everyone with the abundance and novelty of the material: the amount of data he collected was so unexpectedly large and for the most part so new for many, so by the way, with constant talk about nationality, what about he was spoken to everywhere. And we must do justice - S. showed remarkable diligence, extraordinary enterprise, sincere passion and enthusiasm for everything folk, and in general rendered very great services to Russian ethnography, archeology, paleography, even the history of icon painting and numismatics. The following list of his writings and publications shows how much he did. But one cannot remain silent about the shortcomings of S.'s work, thanks to which he was forgotten. These shortcomings stemmed, on the one hand, from his views, on the other hand, from insufficient training in the field of history, archeology and ethnography. He was self-taught in the full sense, since neither the seminary nor the medical faculty, graduated from S., could give him the proper training, those information on history, literature and ethnography, and those methods that are necessary for the collector and publisher of ancient monuments of folk literature . The lack of preparation was expressed in the unscientific way of publishing works of folk literature. For example, he almost never indicates where he came from and where this or that song, epic, fairy tale, etc. was recorded. The very system of arranging songs is striking in its disorderliness. Here is how S. shares Russian songs: 1) Christmas songs, 2) round dance, 3) wedding, 4) festive, 5) historical, 6) daring people, 7) military, 8) Cossack, 9) dance, 10) lullabies, 11) satirical and 12) family. Already Sreznevsky noticed the disorder in the arrangement of the material and the fact that many of the books of the "Tales of the Russian people" in no way fit in their content with the concept of the legends of the people. Finally, S.'s views led him into errors and delusions. Coming out of the false view of the special perfections of the Russian people and thinking that it should be exhibited in an ideal form, he did not consider it a sin to embellish, change or throw out something from songs, epics, fairy tales, etc. On the same basis, demonology and sorcery he does not consider it a product of the Russian people, but recognizes it as a borrowing from the East. But, what is most amazing of all - S. allowed himself fakes for folk poetry and passed them off as real, original ones. So, for example, the latest criticism reproaches him for the fact that he composed a fairy tale about the hero Akundin and passed it off as folk. Thanks to all these shortcomings, the authority of S. fell by the middle of the 50s, when new collections of songs, epics and fairy tales appeared. Here is a list of his writings, pamphlets and articles published in magazines: Galatea, Moscow Telegraph, Journal of Manufactories and Trade, Sovremennik, Severnaya Pchela, Literary Additions to the Russian Invalid, Domestic Notes , "Mayak", "Russian Bulletin", "Moskvityanin", "Son of the Fatherland" and "Journal of the Ministry of People's Education". 1) "An excerpt from the history of the Tula province". (printed in Galatea, 1830, no. 11). 2) A letter to the publisher of the Moscow Telegraph, with the letter of tsar Mikh attached. Fedorovich. (Mos. Tel., 1830, part 32, no. 5). 3) "News about ancient letters" (Mos. Tel., 1830, Articles I and II, No. 8, 16-17). 4) "Two letters of the Moscow Patriarch Joachim to Joseph, Archbishop of Kolomensky and Kashirsky, on the addition to the conciliar act of 1667 of the spiritual decrees of 1675 on May 27th" (Mos. Tel., 1830, part 36). 5) "News of ancient letters" (Mos. Tel., 1831, Nos. 19-20. This article served as a continuation of the first two, printed in Mos. Tel. 1830). 6) "Diploma of Tsar Alexei Mikhailovich" (Mos. Tel., 1831, No. 23). 7) "Scribal Book of Tulsky Posad" (Mos. Tel., 1831, No. 12, part 39). 8) "Sights of the Venev Monastery", M., 1831. 9) "History of public education in the Tula province.", Part 1., M., 1832. With two plans of the city of Tula and a map of the Tula province. 10) In the Russian Vivliofika, published by N. Polev in 1833, Sakharov placed: a) Letters - 13 in total (p. 189). b) Orders - only 7 (p. 265). c) Article inventory of Mtsensk (365). d) Crying and sorrow during the last hours of Tsar Alexei Mikhailovich (375). e) Memory of the Tula burgomasters about shaving their beards (381). f) Actual registration on the estate (384). g) The legend of the baptism of Metsnyan (361). h) The bill of sale for the estate of Prince Drutsky (362). 11) Letter to the publisher of the Moscow Telegraph about writers who lived in the Tula province (Mos. Tel., 1833, part 50). 12) "Medical Italian doctrine of anti-excitability", M., 1834. 13) "Tales of the Russian people about the family life of their ancestors." Part I, St. Petersburg, 1836. The manuscript was prepared in Moscow as early as 1835. 14) Experienced People (Pluchard's Encyclopedic Lexicon, vol. VII, 481). 15) "Tales of the Russian people about the family life of their ancestors." Part II, St. Petersburg, 1837. 16) "Tales of the Russian people about the family life of their ancestors." Ed. 2nd, part I, St. Petersburg, 1837. 17) "Journeys of Russian people to foreign lands". Ed. 1st, part I, St. Petersburg, 1837 (with a photograph from the manuscript). 18) "Journeys of Russian people to foreign lands". Part II, St. Petersburg, 1837 (with a photograph from the manuscript). 19) "Journeys of Russian people to foreign lands". Ed. second, part I, St. Petersburg, 1837. 20) "Tales of the Russian people about the family life of their ancestors", part III, book. 2, St. Petersburg, 1837. 21) "On Chinese Trade" (in the Journal of Manufacture and Trade, then published by Bashutsky, 1837). From this article, P. P. Kamensky made his own and published it in his own way in Russkiy Vestnik. 22) "Public education of the Tula province" (Sovremennik, 1837, part VII, 295-325). 23) "Mermaids" (Northern Bee, 1837). 24) Review of the book: "On delusions and prejudices". Op. Salvi, trans. S. Stroeva. (Literary Addition to the Russian Invalid, 1837). 25) In Plushard's Encyclopedic Lexicon, the following was placed. articles by Sakharov: a) Belevskaya Zhabynskaya hermitage (vol. VIII, 520). b) Belevskaya clay (VIII, 520). c) Belevsky princes (VIII, 521). d) On book printing in Vilna (VIII, 238). e) Cherry trees (X, 574). f) Whirlwinds (X, 489). 26) "The First Russian Typographers" (in the Collection published by A. F. Voeikov). 27) "Biography of I. I. Khemnitser" (with the latter's fables). 28) "Biography of Semyon Ivanovich Gamaleya" (Northern Bee, 1838, No. 118). 29) "Werewolves" (Northern Bee, 1838, No. 236). 30) "Divination Russians" (Encyclopedic Lexicon, XII, 55). 31) "Writers of the Tula province", St. Petersburg, 1838. 32) "Songs of the Russian people", part I, St. Petersburg, 1838 (with a historical overview of the collection of folk poetry). 33) "Songs of the Russian people", part II, St. Petersburg, 1838. 34) "Russian Christmas time" (Literary Addition to the Russian Invalid, 1838, No. 4). 35) Reviews of books printed in Lit. Additions to the Russian Inv.: a) Review of the book: "Anatomy", op. Gempel, No. 5. b) "Monograph of the Radical Treatment of Inguinal-Scrotal Hernias", No. 6. c) "On Diseases of the Uterus", op. Gruber. No. 50. d) On the Main Causes of Nervous Diseases, No. 50. e) Heads of the Foundation of Pathological Anatomy, Op. D. Gona, No. 20. 36) "Relations of the Russian Court with Europe and Asia in the reign of Alexei Mikhailovich" (Domestic Notes, 1839, vol. І, sec. II, 47: only the 1st half was printed, and the second was given to the editor ). 37) "The Russian Scientific Society in the 17th Century" (Almanac Morning Dawn, 1839). 38) "Vasily Buslaevich. Russian folk tale" (Printed in the book: "New Year", published by N. V. Kukolnik). 39-41) "Songs of the Russian people", part III-V, St. Petersburg, 1839. 42) "Slavic-Russian Manuscripts", St. Petersburg, 1839 (printed in a collection of 50 copies and was not put on sale) . 43) "Modern Chronicle of Russian Numismatics" (Severnaya Pchela, 1839, Nos. 69-70. The article is continued: Numismatic Collections in Russia, No. 125). 44) "Tales of the Russian people". Ed. 3rd, vol. I, book. 1-4, St. Petersburg, 1841. 45) "Notes of Russian people". Events of the time of Peter the Great. Notes of Matveev, Krekshin, Zhelyabuzhsky and Medvedev, St. Petersburg, 1841. 46) "Russian folk tales". Part I, St. Petersburg, 1841. 47) "Chronicle of Russian Engraving" (Northern Bee, 1841, No. 164). 48) "Ilya Muromets". Russian folktale. (Mayak, 1841). 49) "About Yersh Yershov, the son of Shchetinnikov". Russian folktale. (Literary Gazette, 1841). 50) "Ankudin". Russian folk tale (Northern Bee, 1841). 51) "About seven Semions - native brothers". Russian folk tale (Notes of the Fatherland, 1841, No. 1, vol. XIV, section VII, pp. 43-54). 52) "Description of images in the royal large chamber, made in 1554" (Notes of the Fatherland, 1841, No. 2, vol. XIV, sec. VII, 89-90). 53) "On Libraries in St. Petersburg" (Notes of the Fatherland, 1841, No. 2, vol. XIV, section VII, pp. 95-96). 54) "Chronicle of Russian numismatics". Ed. 1st, St. Petersburg, 1842, with app. 12 shots. The 2nd edition of this book was printed in 1851. 55) "Russian Ancient Monuments". SPb., 1842. With 9 photographs from early printed books. 56) Review of the book "Description of early printed Slavic books, serving as an addition to the description of the library of Count F.A. Tolstoy and merchant I.N. Tsarsky". Published by P. Stroev. (Literaturnaya Gazeta, 1842, No. 22-23). 57) "Literary legends from the notes of an old-timer" (Literaturnaya Gazeta, 1842, No. 30). 58) "Secret information about the strength and condition of the Chinese state, brought to Empress Anna Iv. Count Savva Vladislavovich Raguzinsky in 1731" (Russian Bulletin, 1842, No. 2, 180-243, No. 3, 281-337). 59) "Russian translations of Aesop's fables at the beginning and end of the 17th century" (Russian Bulletin, 1842, No. 2, 174-179). 60) "Russian ancient dictionaries" (Notes of the Fatherland, 1842, vol. XXV, sec. II, 1-24). 61) "Marco is rich". Russian folktale. (Sev. Bee, 1842, Nos. 3-5). 62) "Historical Notes" (Sev. Bee, 1842, No. 108). 63) "Iberian Printing House" (Sev. Bee, 1842, No. 157). 64) "Blumentrost's medical book" (Mayak, 1843, No. 1, vol. VII, ch. 3, 67-74). 65) "Several instructions for the Slavic-Russian old people" (Mayak, 1843, No. 1, vol. VII, 21-74. Here are extracts from George Amartol). 66) "Belev" (Mayak, 1843, No. 4, vol. VIII, 50-57). 67) Notes on the book "Kiev", part 2. Ed. M. Maksimovich (Mayak, 1843, No. 2, vol. VII, 155). 68). "Decree book of Tsar Mikhail Feodorovich and boyar sentences on patrimonial and local lands" (Russian Bulletin, 1842, Nos. 11-12, p. 1-149). 69) "Catalogue of the library of the Kirillo-Belozersky Monastery" (Russian Bulletin, 1842, No. 11-12). 70) "Tsar John Vasilievich - a writer" (Russian Bulletin, 1842, Nos. 7-8, p. 30-35). 71) "Historical Notes" (Moskvityanin, 1843, No. 9). Articles are placed here: a) For Russian numismatists. b) "On the sources of Russian chronicles". c) "About the children of Staritsky prince Vladimir Andreevich". d) "About Sylvester Medvedev". e) "About Kurbsky". f) "On the Word of Daniel the Sharpener". g) "About Stefan Yavorsky". 72) "Letter to M.P. Pogodin" (Moskvityanin, 1843, No. 10). 73) "Moscow appanage princes" (Son of the Fatherland, 1843, edited by Masalsky. A summary text about these princes from genealogical books is printed here). 74) Letter to the publisher of Mayak (Mayak, 1844, No. 3, vol. XIV). 75) Letter to the publisher of "Moskvityanin" (Moskvityanin, 1845, No. 12, sec. I, 154-158). 76) "Historical Notes" (Sev. Bee, 1846, Nos. 11-13). Articles are placed here, titled: a) Anthony, Archbishop of Novgorod. b) A. Kh. Vostokov and N. G. Ustryalov-Savvaitov. 77) "Russian church chanting" (Journal of Min. N. Pr., 1849, No. II-III, sec. II, pp. 147-196, 263-284; No. VII, sec. II, pp. 1-41) . 78) "Tales of the Russian people". Vol. II, books 5-8. 79) "Review of the Slavic-Russian Bibliography". T. I, book. 2, no. IV. 80) "Research on Russian icon painting". Ed. 1st, part I. 81) Programs were written for the Archaeological Society on the debate proposed by the members: c. A. S. Uvarov, Yakovlev, Kuzmin, Shishkov, Lobkov, Kudryashov. All of them were published in Zap. Arch. Tot. and in the newspapers. 82) "Research on Russian icon painting". Part II, St. Petersburg, 1849. 83) "Research on Russian Icon Painting". Part I, Ed. 2nd. 84) "Money of the Moscow appanage principalities", St. Petersburg, 1851. 85) "Note for the review of Russian antiquities", St. Petersburg, 1851. Issued in 10 thousand copies, written for Arch. Society, when the Russian branch was formed, and was sent everywhere without money. 86) "Review of Russian Archeology", St. Petersburg, 1851. 87) "Russian Trade Book", St. Petersburg, 1851. 88) "Notes on a critical review of Russian numismatics" (Notes of the Arch. General, vol. III, 104-106 ). 89) "On the collection of Russian inscriptions" (Zap. Arch. General, III). 90) "Russian antiquities: brothers, rings, rings, dishes, buttons" (Zap. Arch. General, vol. III, 51-89). 91) "Notes of the Department of Russian and Slavic Archeology of the Imperial Archaeological Society". T. І, St. Petersburg, 1851. These notes were compiled from the works of members of the department. 92) "The program of Russian legal paleography" (There were three editions: one for the School of Law and two for the Lyceum, and all are different in content). 93) "Lectures of Russian legal paleography". For the Lyceum, these lectures were lithographed under the title: Readings from Russian paleography. Only the first part was printed. In the "Northern Bee" from the third part, an article was printed: Russian monetary system. At the School of Jurisprudence, lectures were not published, and the reading was offered more extensively than the lyceum. For jurists it was printed in a special book. 94) "Snapshots from a court letter of Russian, Lithuanian-Russian and Little Russian" (printed in the number of 40 copies, it was not published, but served as a guide for pupils when reading legal acts). 95) "Notes on Russian coats of arms. Coat of arms of Moscow". SPb., 1856. With three tables of photographs. (The second part - About the All-Russian Coat of Arms - was transferred for printing to the Western Arch. Society).

"Russian Archive", 1873, p. 897-1015. (Memoirs of S., reported by Savvaitov). - "Ancient and New Russia", 1880, No. 2-3 (N. Barsukov, "Russian paleologists". Here is Sakharov's correspondence with Kubarev and Undolsky and a short biography). - "Notes of Acad. Sciences", 1864, book. 2, p. 239-244 (Sreznevsky: Recollection of S.). - "Russian Archive", 1865, No. 1, p. 123 (Gennadi, "Information about Russian writers") - "Illustrated newspaper", 1864, No. 1, p. 1 (with a portrait of S.). - "Tula Diocesan Vedomosti", 1864, No. 5. - Panaev , "Memoirs", p. 117 (St. Petersburg, 1876) - Pypin, "History of Russian Ethnography", St. Petersburg, 1890, vol. І, 276-313. - Ap. Grigoriev in "Moskvityanin", 1854, No. 15, pp. 93-142 - "Songs" collected by P. Kireevsky, issue 6, M., 1864, pp. 187-190, issue 7, 1868, pp. 111- 112, 137, 146-147, 206-212, Issue 8, 1870, pp. 2, 24, 28, 58, 61, 65-75, 78-80, 84, 85, 87, 88, 90- 93, 97, 132-134, 154, 155, 161, 284, 285, 302, 319; in Bessonov's note - p. LXVIII. - Zabelin, "Experience in the study of Russian antiquities and history", vol. I-II, 1872- 1873. - Barsukov, "The Life and Works of Pogodin", vol. IV-VII according to the index. - "Proceedings of the 1st Archaeological Congress", M., 1871, I (Pogodin on the works of S.) - "Telescope", 1832 No. 10, pp. 237-252. No. 2, pp. 192-207 (Pogodin about "History of the general image of the Tula province.") - "Library for reading", 1849, vol. ХСІV , 1-81, 81-118, XCV, 1 -37 (Stoyunin, Review of "Tales of the Russian people").

Ivan Petrovich Sakharov

The famous archaeologist, collector of songs, folk beliefs, traditions and customs, was born in 1807 in the mountains. Thule, in the family of a priest. He was brought up in a local seminary and then began to prepare for admission to the university. He began to collect inexhaustible at that time materials on ethnology even before his student days. The favorable position of the Russian clergy, as an intermediary between the common people and the educated, ruling classes, facilitated this great work for him.

But how could such a bright idea come into the head of yesterday's student at a time when even in highly learned Germany only dozens of people treated the works of the Grimm brothers with respect and interest, and hundreds looked at them as if they were eccentrics busy collecting such rubbish, which shouldn't you pay any attention? In his notes, Sakharov himself explains this miracle to us by deep and active patriotism and reading the history of Karamzin, in which this patriotism has found a solid support.

Much has been said about the influence of this famous book, but more will have to be said about it; in the biography of every public, literary or scientific figure of the 1930s and 1940s one can see its amazing effect. Karamzin influenced Sakharov, like many others, in two ways: in addition to a high rise in national feeling and "people's pride", Karamzin gave him a beautiful, smooth style, to which he remained faithful, despite a certain lack of literary education and the harshness in which he lured his subsequent spirit of his literary-scientific party, which at that time was not distinguished by tolerance.

Even before his student days, IP Sakharov began to "publish": he worked simultaneously with others on the history of his native city; he published part of this work at the same time, and part served as material for several archaeological articles published subsequently.

In 1830, Sakharov entered the Medical Faculty of Moscow University; he was engaged in his specialty quite diligently, but even at that time he did not leave his favorite works on archeology and ethnology, he published articles and collected songs, rituals and legends. In 1835 he completed the course as a doctor, and in 1836 he already published the first part of his famous Tales of the Russian People, which demanded a reprint a year later. In 1837, he published "Journey of the Russian people to foreign lands", and in 1838 he began to print "Songs of the Russian people" and at the same time, with rare zeal, with his insignificant means, guided only by ardent love for his holy cause, he continued to publish manuscripts are extremely important monuments of ancient Russian literature.

Meanwhile, his medical service was running its course; he was at one time a university doctor, then moved to serve in the postal department, whose head, the educated prince Alexander Nikolaevich Golitsyn, drew the attention of the sovereign to the disinterested scientific works of his subordinate. The sovereign entrusted their consideration to the Minister of Education, unforgettable for his love of science, Count. Uvarov. Sakharov in 1841 received the highest gift and doubled salary.

In the same 1841, the 1st volume of his "Tales" in a large octave (3rd edition) was published, in which he also included songs; The 2nd volume of this edition appeared in 1849; it contains a mass of the most interesting historical and literary material, published not always with scientific accuracy, but always according to the best of the then known manuscripts; many of the most important monuments are known to us exclusively from Sakharov's Tales; were it not for them, the history of our pre-Petrine literature would have had a different, incomparably thinner and more pitiful appearance.

Ivan Petrovich Sakharov died in September 1863, in the Valdai district; the last years of his life, according to acquaintances, were the slow agony of a hard-working figure.

Blame Sakharov for not always adhering to the strict philological method adopted in our time when publishing monuments, for not indicating with accuracy the place where a legend or song was recorded, for not noting the peculiarities of the dialect, for not always distinguishing a made-up literary fairy tale from the folk, even for the fact that he allowed himself to correct the verse in the song, the syllable and the content in the fairy tale, is to blame his time for not being our time; and the Grimm brothers in a few of their "Haus und Kindermarchen" retained the features of dialect and folk speech; and the best Germanists of the 30s, when publishing monuments of medieval poetry, often preferred a variant that gives a more beautiful meaning to a more accurate reading.

Sakharov's "Tales" had a huge and beneficial influence on the history of Russian ethnology: they aroused deep interest and respect for the monuments of folk art in a fairly wide circle of Russian society; thanks to them and the works, partly or wholly based on them, the expression common people forever changed its meaning; with Sakharov's book in their hands, the Kireevskys, Rybnikovs, Hilferdings, and Chubinskys set out on their expeditions; the Buslaevs, Afanasievs, and Kostomarovs began their preparatory work with it; it was supposed to be a reference book for their numerous epigones ...

Abstract

A wonderful work on Russian ethnology, which includes legends about folk witchcraft, divination and divination, descriptions of Russian folk games, signs and rituals. Also includes a folk calendar. Compiled by Ivan Petrovich Sakharov. Published in 1885. Ported from Librarian.ru.

Ivan Petrovich Sakharov

Biography of Ivan Petrovich Sakharov

Life, views and works of Sakharov

Traditions and legends about the Russian Black Book

Russian folk blackbook

Folk holidays and customs

Applications to the People's Diary

Ivan Petrovich Sakharov

Tales of the Russian people

Ivan Petrovich Sakharov

Ivan Petrovich Sakharov died in September 1863, in the Valdai district; the last years of his life, according to acquaintances, were the slow agony of a hard-working figure.

Biography of Ivan Petrovich Sakharov

Unfortunately, Tales of the Russian People have long since become a bibliographic rarity; "Songs" (ed. 1838-1839) and separate parts of the 2nd edition of "Tales" can still be found at second-hand booksellers for an affordable price, but "Tales" in the 3rd, the only complete, edition can hardly be purchased for 25 rubles ; especially rare is the 1st volume, which was even stolen from the Imperial Public Library in St. Petersburg and has not been replenished to this day.

Meanwhile, the "Tales" are important not only for students and specialists: thanks to the works of Russian scientists in recent decades, a serious interest has arisen among the educated public in folk life, everyday life, legends, and beliefs. Now the study of nationality in general and folk "superstitions" in particular is not exclusively a matter of scientific curiosity, but a matter of practical necessity for every practical figure, as the study of the soil is for an agronomist.

Specialists in their articles, in addition to Sakharov's Tales, which are not without reason suspected of scientific inaccuracies, use other, later collected materials: songs of one or another region of the vast Russian land are published separately; spells, riddles were published separately according to manuscripts and records; many criminal cases on charms are published; what Sakharov calls "Chernoknizhiya" has been the subject of a number of solid studies. But between all these studies and materials there is not, and will not be for a long time, the possibility of pointing out one book that would present such an excellently compiled and so publicly presented overview of a whole series of phenomena in ethnology. The public does not need to indicate the number and paleographic features of the manuscript from which the curious material was taken, nor the designation of the county and volost where the legend was recorded; the variations and peculiarities of the dialect only frighten her away; the ease and smoothness of the exposition for her more than redeem the lack of scrupulous, scientific accuracy.

Sakharov's "Tales" have another indisputable advantage over modern works and publications of the same kind. "People's scholars" of recent times are quite sharply divided into two eternally warring camps. Some of them - the national mythological school - tend to derive all legends, works of oral poetry, customs, beliefs from the foundations of pre-Christian folk life, even from the Aryan ancestral home; others - the school of literary borrowing - are looking for where the people learned, adopted this or that plot, this or that legend and ritual; explore the ways of this assimilation, tearing apart mainly the thick layer of alluvial, post-Christian traditions.

Their mutual bickering, their quite natural desire to wrest as many facts from their enemies as possible and to fit these facts into their frame are very instructive for connoisseurs, but are unnecessary and incomprehensible to the uninitiated. Sakharov acted at a time when the scientists of the party had not yet separated themselves, and, therefore, was free from exclusivity, scientific tendentiousness and polemical fever; although in the chapter on mythology he is very generous with the names and attributes of gods and goddesses, although he recognizes all songs and fairy tales as the product of a national genius, in an article on witchcraft, etc., he admits, even himself points out, a lot of literary borrowings and readily admits that our ancestors used abundantly from the treasury of ancient and oriental beliefs. For the public, such a calm, average look is both more accessible and instructive.

The present issue contains the 1st part of the 1st (or 2nd) edition of Tales in its entirety and about half of the 2nd part; otherwise, everything important and essential (except for the songs that are available in a separate edition) from the 1st volume of the especially appreciated and valuable 3rd edition of the Tales, which in this way ...