Communication with famous painting Mikhail Avilov's "Battle of the Kulikovo Field" provides an amazing opportunity to an amusing trip to Ancient Rus' and feel involved in tragic and great events.

Brief description of Avilov's painting "Duel on the Kulikovo Field"

On the bank of the river there is a wide field, part of which is still covered with grass, part of which is burned out or trampled down. Along the blue ribbon of the river on the bank, the Russian army lined up in full combat gear, ready for battle. On the other side of the picture, as an antithesis - just as numerous and ready to rush into battle at any moment - is the Horde army. In the center on foreground Two horse riders came together in a duel: a Russian knight on a black horse and a Tatar-Mongol warrior on a bay horse. They are depicted at the moment when they knock each other off their heated horses with spears. Above the fighting warriors frozen in combat readiness, the sky swirls with clouds: on the Horde side it is bright blue, on the Russian side, as a threat to enemies, it is yellow-gray, restless.

Rus' and the Horde after Genghis Khan and Batu

In the mid-14th century, after the death of Khan Batu, about 25 rulers changed on the Horde throne, and the Horde was torn apart by strife, as a result of which the state split into two parts: western and eastern. The eastern part of the Golden Horde was led by the descendant of Genghis Khan, Khan Tokhtamysh. And in the western part, power was seized by the treacherous military leader Mamai, who seized the throne by cunning and deceit. Having pacified the strife by force for a while, he decided to regain his former power over Russia. The Arab Shah, sent by him to the Nizhny Novgorod principality, inflicted a severe defeat on the united Russian army, which was led by the Moscow prince Dmitry Bobrok of Volyn. This was followed by a battle between Russian and Horde troops on the Vozha River. The Russian army in this battle was commanded by the Moscow prince Dmitry Ivanovich Donskoy. And the Horde army is Mamai himself. This time, luck was with the Russians, and the defeated Mamai harbored the thought of revenge in his soul. The possibility and outcome of such a revenge is in the description of the painting “Duel on the Kulikovo Field” presented in the article.

The Great Controversy

IN brief description The painting “Duel on the Kulikovo Field” presents a composition repeating the formation of troops before the Battle of Kulikovo. On the eve of September 8, 1380, at the confluence of the Nepryadva River and the Don, two huge armies led by Dmitry Ivanovich and Mamai gathered in confrontation.The basis of the Russian army were Muscovites. Under the leadership of the Moscow prince, warriors from almost all Russian principalities united.The peoples of the Volga region and the Caucasus, subordinate to the Horde, as well as the Lithuanian and Ryazan principalities, gathered under the Horde command.

It was this moment that the author depicted on his canvas. On the Kulikovo field, Horde and Russian troops lined up in combat readiness on the left and right. Russian squads are deployed in accordance with historical information near the bank of the Don, which they had just crossed. The soldiers standing in the front rows hold banners with the face of Jesus Christ in their hands as a sign of blessing and God's support.

In order to avoid the inevitable rivers of blood, according to legend, it was decided to determine the outcome of the battle by a duel between two mighty heroes. From the Horde they became Chelubey, and from the Russians - the warrior-monk Peresvet, sent with the army of Dmitry Ivanovich by the founder of the Trinity-Sergius Monastery, Sergius of Radonezh. It is Peresvet and Chelubey who are the main characters of the canvas. Let's return to the description of the painting "Duel on the Kulikovo Field". They occupy the center of the canvas and, according to the iconic hierarchy, seem much larger than other warriors, which does not correspond to the possible distance between the fighters and their army.

The truth about Peresvet and the image of the Russian hero

Peresvet is a figure that is both real and legendary. Many people consider Peresvet a hero folk epics, a fictional character, collectively ancient Russian hero. Actually sung in folk art the warrior was quite a real person. Little is known about his fate. He came from a noble boyar family Bryansk Principality. Alexander Peresvet’s adolescence and youth were spent in labors and prayers, as well as in military training, so that he could stand up for the defense of the Fatherland at any moment. Further, his fate was connected with the defense native land- He devoted a lot of energy to military work, serving in the princely army.

Later, together with his probably cousin Andrei, nicknamed Oslyabya, also from a Bryansk boyar family, he became a monk. According to legend, he was tonsured at the Rostov Boris and Gleb Monastery. Then they moved to the Trinity-Sergius Monastery near Moscow, but how exactly they got there is unknown.

By 1380, these were already middle-aged monks, known to many as brave and invincible knights, mighty Russian heroes. Before leaving for battle, blessed by Sergius of Radonezh, Peresvet performed a prayer in the chapel of St. Dmitry of Thessalonica - patron of the Russian army.

According to surviving descriptions from the Nikon Chronicle, during the duel Alexander Peresvet was dressed in a monastic robe given to him by Sergius of Radonezh. The robe was covered on all sides with images of the cross. The hero was wearing a helmet on his head, and on top of it was a kukol (a headdress of monks covering the head, neck and even shoulders). The only weapon Peresvet had was a spear. Whether he had a horse is not mentioned anywhere.

According to various sources, the outcome of the fight was the serious injury or death of the monk. However, along with all the fallen, he was not buried on the field - he was transported and buried in the Church of the Nativity of the Virgin Mary in the Simonovsky Monastery.

As for the artistic image of Peresvet created by Avilov, ideologically the hero is an example of courage and courage, an ideal guide for instilling in those contemplating the canvas pride in their Motherland and its defenders, patriotism and interest in history. But for those who are not only interested, but also compare the facts, it will become obvious that Peresvet Avilova is still quite young. His clothes are more like those of a warrior: a cone helmet, chain mail, and a shield. There is no talk of any monastic vestments with crosses or dolls. So, despite all the plausibility of the image of Alexander Peresvet, the historical truth in the film is clearly violated.

The riddle of Chelubey and the artistic image of a warrior

As for the image of Chelubey, or, as history also knows him, Timir-Murza or Tavrul, Mamai’s favorite warrior, the chronicles have preserved mention of him as a formidable and invincible warrior. In addition, he was considered immortal. Chelubey fought three hundred fights and emerged victorious in all of them. Such luck seems mythological. However, the mystery of the vitality and invincibility of the Horde warrior could now be explained.

Chelubey was a Tibetan monk who mastered the practice of Bon-po combat magic. The art of this fight lies in the mastery of magic spells to summon demon spirits and the ability to use them during battle, calling them to one’s aid. At the same time, the initiated “immortal” actually sells his soul dark forces, and no one can defeat him. However, such a person voluntarily condemns his soul after death to remain in the kingdom of demons. Only a warrior endowed with power from God can defeat a “possessed” one. That is exactly what the Russian knight-monk Peresvet was.

The image of Chelubey in Avilov’s film is very believable, but is clearly inferior in power to the Russian hero. If you carefully examine the equipment of a Horde warrior and compare it with known facts, it turns out that the Horde usually dressed in a quilted, lined caftan. Underneath he wore a armor reaching to the knees with iron shoulder pads and gloves. And under the armor - a leather jacket with iron hoops fastened from elbow to wrist on narrow sleeves. They put soft leather boots on their feet, upholstered with metal plates, one of which, apparently the heel plate, had a sharp spike. On the head is a round helmet with a nosepiece and a chain mail mesh that covers the shoulders and neck. The crown of the helmet was decorated with two tufts of hair. Weapons usually used were curved sabers, bows, spears, and daggers.

In Avilov’s painting, Chelubey ignores tradition: he is dressed in an ordinary robe made of thin fabric, too richly decorated for a monk. What is worn under the robe is not visible. On his feet are pants and boots that reach mid-calf, with a metal “patch” visible on the back. Neither the plating of iron plates nor the tenon on the “patch” are visible. Chelubey’s head is covered with an expensive hat with a fur trim, not at all similar to a helmet. She doesn't even have two tufts of hair on top of her head. In addition, the character has a shield for protection. While maintaining obvious plausibility, this image in the canvas is historically unreliable. Even if we take Chelubey’s “immortality” into account, it is unlikely that a warrior, understanding the importance and complexity of the moment, will take such risks.

The duel between Good and Evil

The painting “The Duel of Peresvet with Chelubey” was painted by Avilov during the difficult years for the country - the Great Patriotic War.

The author's idea, which had been incubating for about 25 years, was realized in just six months. Did the author want to legendary images Whether to allegorically reflect the events of his time or not is unknown, but it happened that way. If we consider the picture from the point of view of the eternal struggle in the world of Good and Evil in the image of Peresvet and Chelubey, then why not imagine Good Soviet Union and his army, which came to the death in battle with fascist Germany, Hitler’s army - the personification of Evil.

So Avilov’s painting “The Duel on the Kulikovo Field” will always be relevant and can be considered from the point of view of embodying the idea of ​​​​unity of the Russian people against enemies, and the image of Peresvet - as a guideline for imitation in love for the Motherland, readiness to give one’s life for one’s native land.

The picture was painted by the artist during the Great Patriotic War(in 1943). This year is tragic and turning point for our country. The duel between Chelubey and Peresvet was also important in the outcome. This battle strengthened the spirit of the Russian regiments. Both warriors died in the battle, but our hero was victorious. Peresvet managed to ride his surviving horse to the Russian army standing behind. And Chelubey, after a powerful blow with a spear, fell from his horse and remained lying there, bleeding.

The painting “Duel on the Kulikovo Field” is in the State Russian Museum, which you can see in the photo above.

Biography of the artist

M.I. Avilov - folk artist RSFSR, has many awards, his paintings participated in exhibitions at the Academy of Arts of the Society named after. A.I. Kuindzhi. Most famous painting, which was written by the artist Avilov, is called “Duel on the Kulikovo Field.” The painting brought the painter great success, thanks to it he became a 1st degree laureate.

Avilov taught at the Institute. I.E. Repin (Academy of Arts in St. Petersburg, at that time in Leningrad), created posters and illustrations for Russian classical literature.

Each painting by this artist is filled with a special atmosphere. Avilov worked in battle genres (a battle is a battle scene), mainly depicting significant historical events of Rus' and the USSR (during the Civil War) on his canvases. The artist drew inspiration for his paintings from his contemporaneity, and now, in our time, these paintings are used as illustrations for history textbooks.

Artist Avilov, “Duel on the Kulikovo Field”: description of the painting

In the picture, at first glance we recognize the legendary Russian hero Peresvet (the artist depicted him on the left). He is dressed in the equipment of a Russian warrior: a helmet glistening in the sun, and on top of it is put on chain mail with metal plates that are attached as additional protection. But this will not save the hero. Peresvet will die along with his opponent Chelubey. We also see that the Russian warrior is not wearing bast shoes, but leather boots. This tells us that Peresvet is a rich man or a noble man.

What else did Avilov depict? “Duel on the Kulikovo Field” (painting) presents to our view and negative hero"story" - the Tatar hero Chelubey. The artist painted in detail all the evil (for us this is Tatar-Mongol yoke) in one person, a Tatar warrior. In the picture we will see this warrior on the right. The red malachai on his shaved head already tells us that this is not a Russian warrior, but a Tatar, our enemy. Both figures (Peresvet and Chelubey) are captured in the very center of the canvas. They are dynamic, depicted large, and all this makes them stand out from the general plan. Talented artist- M. Avilov. “Duel on the Kulikovo Field” (a description of the painting is presented in our article) is a historically significant work.

Description of actions

In the center of the picture, Peresvet strikes with the tip of a spear, and a counter strike comes from Chelubey. The weapons of both warriors crash into the shields, but pierce through them and pierce into the bodies, breaking through the chain mail. The angry horses reared up. Red malachai flies off Chelubey's head. He himself is about to fall. The wounded Peresvet continues to ride his horse.

A wonderful work was created by M. Avilov - “Duel on the Kulikovo Field”. The picture we are describing is striking in its reality.

Background

The colors with which the artist painted the characters in the canvas are brighter and more saturated than the background. The description of the Tatar army looks like this: the regiments are located on the right, on the side of Chelubey, and they express concern. The Tatars are already predicting the outcome of the fight. It will definitely not be in their favor. The warrior who stands closer to us cannot stand still and calmly watch; he carefully follows everything that happens in the duel. And so, seeing how the spear pierces Chelubey, he leans forward with anxiety.

The Russian army is less agitated. Our warriors are confident in the forces of Peresvet, but they are no less worried about the outcome of the battle. Avilov depicted everything down to the smallest detail. “The Duel on the Kulikovo Field” is a picture (its description has not yet been completed) that cannot leave anyone indifferent.

In front, Prince Dmitry Donskoy sits on a white horse. Our warriors are depicted in the background and in small figures, so it is impossible to see the emotions on their faces.

This is how Avilov presented the fight on the Kulikovo field. The description of the event to which the picture is dedicated will allow you to learn more about the Battle of Kulikovo. The battle between Peresvet and Chelubey is known to most people, largely thanks to the artist M.I. Avilov.

Notes on this article

We should be proud that our artist M.I. created this painting. Avilov. “The Duel on the Kulikovo Field” (the description of the painting refers us to distant events) is an amazing work.

The painter depicted the legendary historical event Rus'. Doing detailed description, we involuntarily begin to delve into history, trying to talk about the canvas that Avilov painted - “The Duel on the Kulikovo Field.” The description of the painting could fill an entire chapter in a history book.

Conclusion

We reviewed the work created by M.I. Avilov - “Duel on the Kulikovo Field.” The description of this picture expands knowledge about our country, about its heroes and their exploits. In all its greatness, the spirit of the Russian people is presented here, which overthrows the yoke of the Tatar-Mongols. One powerful blow from a spear decides the fate of all Rus'. Now there will be no more oppression, ordinary people will continue peaceful life, without fear that Tatar warriors could come at any time and destroy their families. The hero Peresvet dies in the battle with Chelubey, but leaves an eternal memory of himself.

The photo above shows a monument dedicated to the Battle of Kulikovo.

Thanks to the painting by the artist Avilov, many of us know what feat Peresvet accomplished and what once happened

On September 8, 1380, near the confluence of the Nepryadva River with the Don, a battle took place, which became known as the Battle of Kulikovo. The result of the battle on the Kulikovo field was a complete victory for the Russians. About myths and historical facts read about the great event in the Lenta.ru material.

On a field located near the confluence of the Nepryadva River with the Don, Russian and Tatar troops lined up opposite each other at dawn. As soon as the fog cleared, the battle began, which lasted at least three hours. The result was the complete victory of the Russian regiments, which for a long time chased the fleeing enemy across the steppe.

This story is known to every more or less literate Russian, it is studied in school, it has been wandering from textbook to textbook for centuries. Naturally, the matter is not limited to these dry facts, and the story about the battle is overgrown with details. For example, information about the number of troops, the location of regiments, the participation of Dmitry Donskoy himself, the famous duel between Peresvet and Chelubey and many others. However, with this seemingly generally accepted information, things are much more complicated.

The fact is that in our world two completely different “stories” exist simultaneously. There is an academic subject where everything is subordinated to didactics, methodology, patriotic education and other purely pedagogical issues. Most descriptions and interpretations in textbooks are unambiguous, so that it is easier for careless students to remember them; there is almost always a clear division into “us” and “strangers,” “good” and “bad.”

Another “history” is a complex science, where there are practically no exact answers to questions. This is a world of scientific discussions and assumptions, a complex interweaving of data from various historical disciplines and a polyphony of opinions. Historians, archaeologists, ethnographers, numismatists, chroniclers and other pundits (and ladies, of course) are trying to create a version of events that does not contradict many facts, which sometimes turns out to be extremely difficult. Agree, in school textbook there is no need to reflect dozens of points of view on the origin of the Slavs, the emergence of the term “Rus” or the origin of Rurik, which are in modern Russian historical science. But scientists have been struggling with these questions for two and a half centuries, and there is still no clear answer.

With the Battle of Kulikovo the situation is approximately the same. From point of view academic subject and abstract ideas of history buffs - everything seems to be known and obvious. But from the point of view of professionals, they are complete mysteries. Let's try to take a closer look at the events of those years and figure out which of the “well-known” facts really have the right to be called that, and which are legendary.

How do we know about the Battle of Kulikovo

First, let's look at what information we have modern science and how reliable they are. Let's start with chronicle sources.

The earliest written source that has reached us is the so-called Brief chronicle story, which, according to experts, was compiled at the very beginning of the 15th century - most likely before 1409. In any case, the Trinity Chronicle, which was destroyed in a fire in 1812 in Moscow, dates back to this time, but has partially come down to us from the extracts of N.M. Karamzin in the notes to his “History of the Russian State”. Almost verbatim texts coinciding with it were preserved in the work of the Rogozhsky chronicler (mid-15th century) and the Simeonovskaya Chronicle (early 16th century), so it can almost certainly be said that they had one primary source. Apparently, this is the closest in time and most accurate description of the events of 1380, on the basis of which later works were already created.

Around the middle of the 15th century, a lengthy chronicle story appeared, which was included in the IV Novgorod and I Sofia chronicles. This chronicle is no longer an information message, but an artistic and journalistic work, the creation of which used reminiscences from the “Life of Alexander Nevsky”, “Readings about Boris and Gleb”, as well as numerous bible quotes. In the description of the grief of Russian women and in the “cry of Mamai,” the apocryphal “Word on the Nativity of Christ about the coming of the Magi” is used. Here we find for the first time a relatively detailed account of the course of the battle, the dead princes and boyars, and other details. Some name indications are obviously false (the people mentioned could not participate in the events of 1380, since they simply did not live then), which is explained by the desire of some people to create a genealogy for themselves - to involve their ancestors in real historical events.

The two most famous sources are “Zadonshchina” and “The Legend of Mamaev's massacre" - were born at least a hundred years after the events described in them. These are not historical, but rather epic works, which were to become the basis of the new ideology of the newly independent Moscow kingdom, declared the Third Rome and the heir to the great traditions. The historical outline was taken from the already mentioned Long Description, but many inserts, details, listings of previously unknown names, and so on appeared. Perceive “Zadonshchina” and “The Legend” as historical sources possible and necessary, but rather as unique monuments of literature and political thought of the late 15th - early 16th centuries, rather than as sources of information about events that happened a hundred years before.

In addition, it is worth keeping in mind foreign (German, Polish and Horde) references and archaeological data. The latter could give the most accurate picture, but they are very scarce. For quite a few years now, a comprehensive expedition of the State Historical Museum has been working in the Don and Nepryadva region, but only in Lately Relatively bright artifacts began to appear - fragments of armor, arrowheads and spears. The modesty of the finds should not be embarrassing: weapons in those days were of great value, and they were collected immediately after the battle, and mass graves warriors were located (according to written sources) on the high bank of the Don and could go under water if the coastline. In addition, chernozem soils and especially fertilizers applied to them over the years are very aggressive and do not contribute to the preservation of bones and things.

Photo: Yuri Kaver / Russian Look / Globallookpress.com

But recently reports of paleobotanical research have appeared, which have greatly clarified the picture. Scientists have proven that due to climate change, the structure of forests and steppes has changed and it is not worth focusing on the current landscape when reconstructing events. A relatively accurate map of the area was compiled for the end of the 14th century, and the location of the battle was almost certainly determined - a relatively small clearing among the coastal forests. This is a great success, making it possible to more accurately interpret events.

Vigilantes against the "Genoese"

If you believe “Zadonshchina” and “The Legend”, the number of Russian troops reached 300 thousand people. The Extensive Code speaks of approximately 100 thousand. The numbers are impressive, but no doubt grossly overestimated.

If we compare the reliable data we have on the quantitative indicators of medieval armies, it turns out that they never exceeded several tens of thousands, but more often ranged from five to seven thousand people. This also correlates with the population of Rus' at that time. For example, Moscow in the second half of the 14th century hardly had more than fifty thousand inhabitants, and the combat-ready population was, of course, many times smaller.

The army gathered quickly, so there was simply no time to gather and arm the militia from distant villages. Apparently most Dmitry's army consisted of princely squads, boyar detachments and city militia.

Based on various sources, it can be argued that warriors from Moscow, Vladimir, Rostov, Yaroslavl, Belozersky, Molozhsky, Starodubsky, Kashinsky, Smolensky, Novosilsky, Obolensky, Tarussky, possibly Suzdal-Nizhny Novgorod and Murom principalities took part in the Battle of Kulikovo their destinies. In addition, there were small personal squads of landless princes, small detachments from Pskov, where Prince Andrei Olgerdovich “sat,” and Novgorod. Never before had Rus' assembled such a large and representative army, but still its number, according to most researchers, did not exceed thirty thousand warriors. IN last years, referring to the size of the battlefield (according to the recent data already mentioned), experts talk about 7-10 thousand soldiers who took part in the battle.

The Tatar army, apparently, was somewhat inferior in number to the Russian one. Although there are Horde sources talking about Dmitry’s double superiority, most likely this is also an exaggeration. But the Russians had some slight advantage. It is worth noting that Mamai’s Temnik (or beklyarbek) actually had very few Tatar-Mongols, and most of his army consisted of mercenary contingents from the peoples inhabiting the Black Sea steppes, North Caucasus and Crimea. Here it makes sense to recall that Mamai, who is sometimes mistakenly called khan, was a separatist renegade in relation to the Golden Horde - at that time he controlled only the steppe regions west of the Volga, the northern Black Sea region and Crimea. Most of the Golden Horde, right up to the northern Azov region, had already been conquered by Khan Tokhtamysh by this time. Unlike Mamai, the latter was a real Genghisid - a descendant of Genghis Khan.

In Mamai’s army there were Yasses, Kosogi, Burtases, Circassians, Polovtsians, and there were also the notorious “Genoese” - mercenaries recruited in Kafe (Feodosia) and Sugdey (Sudak). It is unlikely that among them there were real Italians, of whom there were very few in Crimea - rather, they were a motley port rabble.

Excommunication of Dmitry and Sergius of Radonezh

On the pediment of the Cathedral of Christ the Savior in Moscow you can see a high relief (the original is in the Donskoy Monastery): Sergius of Radonezh blesses the kneeling Prince Dmitry Ivanovich and his brother Vladimir Andreevich for battle. Behind the elder are the monk warriors Peresvet and Oslyabya. This scene has become so firmly entrenched in the souls and hearts of Russians that its authenticity is beyond doubt. Meanwhile, there is more legendary than real in it. Did Dmitry visit the Trinity-Sergius Lavra on the eve of the Battle of Kulikovo? This question is not idle, since the relationship between the Moscow prince and the official church at that time was very tense.

In 1378, Metropolitan Alexy (in the world – Elevfery Fedorovich Byakont), who replaced Dmitry’s early deceased father and actually ruled the country during the prince’s childhood and adolescence, died. Theoretically, in accordance with the patriarch’s letter, the vacated place should have been taken by Metropolitan Cyprian of Kiev and Lithuania, who immediately went to Moscow. But Dmitry did not accept the new metropolitan - moreover, Cyprian was robbed, imprisoned, and then expelled in disgrace outside the principality. It is not surprising that after this the offended metropolitan anathematized the prince, about which he sent letters to all dioceses.

Dmitry, meanwhile, sent an embassy to Constantinople headed by a priest close to him, Mikhail-Mityai, whom he asked to ordain as metropolitan. But the young and healthy Mityai unexpectedly died upon arrival in Byzantium. Perhaps not without someone's help. Then the archimandrites who were at the embassy decided to nominate a new candidate from their team, who became Pimen, abbot of the Goritsky Monastery in Pereslavl-Zalessky. Patriarch Nil confirmed him as Metropolitan of Kyiv and Russia, but at the same time Cyprian became Metropolitan of Lithuania and Little Russia, by which time he had already returned to Constantinople to seek protection.

As a result, Cyprian left for Lithuania, and Pimen moved towards Moscow. But as soon as the new metropolitan reached Kolomna, he was captured, chained in iron and exiled to Chukhloma - Dmitry considered him an impostor. It turned out that there is no higher church authority in Moscow, and the prince seems to have been anathematized by a completely legitimate church hierarch. Considering the mentality of the people of that time, this could have created serious problems for Dmitry when gathering troops. The blessing of Sergius of Radonezh as an unconditionally revered spiritual leader would immediately change the picture, although it would require the elder to go against the line of the official church.

And yet, it seems that Dmitry did not meet with St. Sergius before the Battle of Kulikovo. There is no mention of this in early texts; this plot appears only in “The Tale of the Massacre of Mamaev” and in “The Life of Sergius of Radonezh.” But the last monument, originally created by Epiphanius the Wise at the beginning of the 15th century, came to us only in later, so-called Pachomius (written by Pachomius Logothetes) editions, which appeared even later than the Legend. Most likely, the beautiful story about Dmitry’s arrival to Sergius migrated to the “Life” from the “Tale”, where it first appeared.

There are many inconsistencies in this story - both chronological and factual. Having analyzed them, most researchers agree that the described visit of the prince and Sergius’ blessing probably happened in reality, but it happened in 1378 - before the battle on the Vozha River, in which Dmitry’s soldiers defeated the detachment of Mamaev’s Murza Begich. Apparently, this was discussed in the original text of Epiphanius, and a hundred years later the plots were intertwined, and the times in the “Tale” were mixed up. Fundamentally, this does not change anything in the relationship between the revered elder and the prince; it only clarifies the situation. In any case, without looking back at his relationship with the Metropolitan, Sergius of Radonezh took upon himself great responsibility and blessed the prince to fight the Tatars. And perhaps he even sent the monks Peresvet and Oslyabya with him, which will be discussed later. By the way, according to other sources it is known that the march to the Don Russian army in Kolomna, blessed by the local Archbishop Gerasim.

(End to follow)

Mamai, embittered by the defeat, organized a raid on the Ryazan principality and again ruined it. The Horde ruler began to prepare a new big campaign, dreaming of repeating the invasion of Batu ( “as it was under Batu”). He sought to restore the power of the Horde over Russia, resume the flow of tribute, and undermine the growing power of Moscow.

Mamai gathered warriors from all over the Horde and hired heavily armed infantrymen from the Italian colonies that then existed in Crimea. With his army, he moved to Rus' and stopped in August 1380 at its borders in the upper reaches of the Don, waiting for the regiments of his ally, the Grand Duke of Lithuania Yagaila Olgerdovich.

Rus' was also preparing. In addition to the Moscow squads, in the army of Dmitry Ivanovich there were regiments from many lands of North-Eastern Rus'; detachments came from Western Russian lands led by the Jogaila brothers. The prince led his army to Kolomna, from there to Lopasna, on the left bank of the Oka, then south of it, to the Don, at the confluence of the Nepryadva River. In the Russian army there were not only “Russian princes”, “voivodes”, boyars, warriors, but "all people", "people", i.e. peasants, townspeople.

The Russians crossed the Don on the night of September 8, 1380. Here, at the mouth of the Nepryadva, on the vast Kulikovo field, hilly, crossed by ravines and river valleys, a bloody battle began in the morning. In the center of the Russian troops there was a large regiment, on the flanks there were regiments of the right and left arm, in front there was an advanced regiment, behind there was a reserve; on the eastern outskirts, in the green oak grove beyond the Smolka River, there is an ambush regiment. Mamai placed infantry in the center and cavalry on the flanks.

According to legend, the signal for the battle was the duel between Peresvet and Chelubey, Russian and Horde heroes who died in the battle. The Horde forces dealt a terrible blow to the advanced regiment, completely destroyed it, but they themselves lost many soldiers. Then the Horde attacked a large regiment and broke through to the banner of the Grand Duke. Bryansk, Vladimir and Suzdal squads came to the rescue. The large regiment held out. “And there was a strong battle, and an evil slaughter, and blood flowed like water, and countless numbers of dead fell from both sides, from the Tatar and Russian. They not only killed with weapons, but also died under horses’ feet; they suffocated from the great cramped conditions, because such a multitude of converging forces could not fit on the Kulikovo field, between the Don and Mecha.”

Artist I. Glazunov. Battle of Peresvet with Chelubey.

The Horde failed to break the Russian right flank. Mamai carried the attack to their left flank. The mounted Horde regiments flew here like a tornado, and the Russians began to slowly retreat. The enemy rushed forward, threw back the reserve regiment, and began to bypass the large regiment.

The critical moment of the battle came, and then, unexpectedly for the Horde soldiers, an ambush regiment led by Prince Vladimir Andreevich and Dmitry Mikhailovich Bobrok entered the battle. At Beaver's call: “The hour has come and the time is drawing near!” Be brave, brothers and friends!”— fresh Russian cavalry, rushing out of the oak grove like a whirlwind, attacked the enemy in the flank and rear. It was so swift and terrible that the Horde, crushed and defeated, was seized by panic. Their cavalry rushed to run, crushing their own infantry, rushing to the Red Hill, where Mamai’s headquarters was located.

Scheme of the Battle of Kulikovo.

Artist Shmarinov. Battle of Kulikovo.

A general flight began. Mamai’s army ceased to exist, and he himself fled to Crimea and died there.

Dmitry Ivanovich's victory over the Golden Horde breathed new strength and hope into the hearts of the Russian people and captured the imagination of his contemporaries and descendants. “Across the Russian land,” exults the author of “Zadonshchina,” a 14th-century story. about the Battle of Kulikovo, joy and courage spread, and Russian glory ascended..." Moscow showed itself to be the political leader of Rus', its prince, nicknamed Donskoy, - leader national importance. Russian people, inspired great goal, struck enormous power those who wanted to repeat the “Batu pogrom.”

True, two years later Tokhtamysh, the new khan, unexpectedly came to Rus', weakened by losses on the Kulikovo field. He approached Moscow, captured and burned the city by deception. Rus' was forced to resume paying tribute to the Horde. However, this could not negate all the results Battle of Kulikovo. The unification of Russian lands continued.

Dmitry Ivanovich did a lot for Rus'. From boyhood until the end of his days, he was constantly on campaigns, worries, and troubles. He had to fight the Horde, Lithuania, and Russian rivals. The prince also settled church affairs - he tried, although unsuccessfully, to make his protege priest Mityai (Mikhail) metropolitan.

A life full of worries and worries did not last long for the prince; he lived for less than four decades. But, finishing his short earthly journey, he left behind a much stronger Rus' and covenants for the future. Dying, he transferred, without asking the consent of Khan Tokhtamysh, to his son Vasily (1389-1425) the great reign of Vladimir as his patrimony and expressed the hope that "God will change the Horde", i.e., will free Rus' from the yoke.

Chronicle story about the massacre on the Don

...The Grand Duke came to the Don River two days before the Nativity of the Holy Mother of God... They came to the Don, stood here and thought a lot. Some said: “Go, prince, beyond the Don,” and others said: “Don’t go, because our enemies have multiplied, not only the Tatars, but also Lithuania and Ryazan people”... (Dmitry) told his brother to all the princes and governors great: “The time has come, brothers, for our battle...” And he ordered bridges to be paved and fords to be inquired that night. The next day, early on Saturday, September 8, on the very holiday, at sunrise there was great darkness throughout the whole earth, haze, there was no light from the morning until the third hour... The great prince prepared his great regiments, and all his the Russian princes prepared their regiments, and his great commanders dressed in festive clothes, and mortal accidents were destroyed... When the prince crossed the Don into an open field, into the Mamaev land, at the mouth of the Nepryadva, the Lord God alone led him...

And it was at six o’clock in the afternoon, the filthy ones began to appear... And then the Tatar regiments prepared against the Christians, and the regiments met; and, seeing the great forces, they went, and the earth hummed, the mountains and hills shook from the multitude of countless warriors... When they fought from the sixth hour to the ninth, the blood of both - Russian sons and filthy ones - spilled out like a rain cloud... And Mamai , trembling in fear and groaning heavily, said: “Great is the Christian God and great is his power...” And he himself took flight and quickly ran back to the horde... And they drove them to the Swords River...

Speech of the Russian army from Moscow against Mamai From decorations for the “Life of Sergius of Radonezh”.

People perceive and evaluate each event in history in their own way - in accordance with the ideas about the world, life, and truth that have developed over centuries. In art, this is reflected in the special selection of images, their lighting, and interpretation. Of great interest are the picturesque miniatures that decorate the lists “Tales of the Massacre of Mamayev” and “The Life of Sergius of Radonezh” (many pages of this work date back to the time of the battle). How did ancient artists depict the battle and its main participant - the Russian people? What features of the people's worldview are reflected in their work?

Kostroma residents Fedor Sabur and Grigory Kholopishchev find Dmitry Donskoy near a birch tree

Carefully examining the decorations, we are struck first of all by the special purity and sonority of the colors, the elation and spirituality of the images. This, of course, is not accidental: before us are works that tell about a time of extraordinary spiritual upsurge of the people. And the jubilant feeling of the unity of the Russian land, the belief in the final victory over the enemy permeate the monuments of writing and art of the late XIV - early XV centuries, preserved in works of the XVI - XVII centuries dedicated to the battle.
But joy and faith did not appear immediately. Not only the economic, but also the moral and psychological consequences of the yoke were extremely severe. Continuous raids destroyed the established way of life and instilled in people uncertainty about the future. Horde ambassadors and Baskaks, merchants and moneylenders, who came to Rus' with strong military detachments, instilled servility and servility, deception and greed, insensitivity to insults and shame.
Terrible years! It took great efforts from the best part of the people to bring, in the words of the remarkable Russian historian V.O. Klyuchevsky, the population of Rus' “from the despondency and numbness into which external misfortunes plunged it.” This was greatly hindered by the belief that spread immediately after Batu’s invasion that the troubles that befell our ancestors were sent down from above for their sins. After all, according to medieval views, the right always wins, and the enemies won the victory over and over again. Should we really give up?

Blessing of Dmitry Donskoy and the entire Russian army. From decorations to the legend of the Massacre of Mamayev

No, the people did not resign themselves to the hated yoke. At the end of the 13th - beginning of the 14th centuries, uprisings, as a rule, were spontaneous. But even then they achieved great power and acquired the significance of a national cause. Thus, as a result of a series of uprisings in 1262, the Horde were forced to remove their tax farmers and governors from all Russian cities, who committed outrages during the collection of tribute.
Actions against the enslavers became more organized when Moscow stood at the head of the Russian lands. The grandson of Ivan Kalita was especially active Grand Duke Dmitry Ivanovich, who ruled from 1359 to 1389. He played an outstanding role in the fight against foreign yoke and the creation of a single centralized state. Dmitry managed to rally a union of Russian principalities around Moscow, capable of entering into open battle with the Horde. His military art was offensive in nature - the Russian army more than once crossed the Oka River under him and advanced far into the steppe to meet the enemy. According to the chronicler, “the Grand Duke with his courage kept guard over the Russian land.” His activities were supported by the majority of the princes, and the whole people warmly sympathized with the great cause. “And the Russian land boiled with glory during the reign” of Dmitry Ivanovich, nicknamed Donskoy for the Kulikovo victory.
The unity of the native land, the cohesion of the Russian people are vividly embodied in book painting. One of the miniatures tells the story of Mamai’s performance and the news of it received in Moscow. The messenger speaks excitedly, Dmitry and everyone in the chambers listen excitedly. Muscovites who filled the square are heatedly discussing the news. Everyone understands that the hour of battle with the enemy is approaching.

Review of Russian regiments on the Maiden Field in Kolomna

The Grand Duke goes to the monastery of Elder Sergius of Radonezh. Sergius was a consistent fighter against princely strife and for liberation from the foreign yoke. Another important role was also played: in the most remote corners of Rus', he and his students founded monasteries, spreading the political influence of Moscow, creating new centers of culture. It is no coincidence that many left Sergius’s circle wonderful people, among which great painter Ancient Rus' Andrey Rublev.
According to the “Legend...” the abbot supports the Grand Duke in his belief that truth is on the side of the Russians. He says: “You will defeat your enemies!” - and blesses him and the entire army to fight Mamai. And so that everyone knows about his approval, he sends two monks with the army - Peresvet and Oslyabya.
Dmitry Donskoy calls the people to battle. Princely squads and militia detachments began to flock to Moscow from all over. Meek tillers and fearless trappers hurried from remote villages and dense forests. Craftsmen came from the cities. Even recent robbers, like Thomas Kopybey, who is mentioned in the “Tale ...”, were going to fight for the Russian land.
All the people, Moscow and newcomers, came out to see off the army. Few of the warriors will return home and see their children and wives again. That is why the picture of a national farewell is so pure and quiet. According to Russian custom, the final (last) kiss is given to Dmitry and all the soldiers by their wives. Then, sitting at the window of the golden-domed mansion, they gaze at the departing shelves for a long time...

Rumor about Mamaia from decorations for the life of Sergius of Radonezh

The artist likened the scene of the army’s performance from Moscow to a jubilant song. Endless rows of regiments; a forest of raised spears, a sea of ​​pointed helmets; the proud tread of horses, the tongues of banners flapping in the wind; golden armor, green and red warlord cloaks; the enlightened faces of the warriors... The decisive moment was approaching. The inspiration that gripped the people was enormous, and the upcoming battle was seen in the form of a feast: “The princes walked along the great, wide road, and behind them the Russian sons hurriedly set out, as if at a feast to drink cups of honey and eat grapes, wanting to gain honor and glory for themselves. name."
The further the army went to the south, the more it resembled a mighty stream. At the crossing point across the Oka, the Moscow army on foot, led by governor Timofey Vasilyevich, and the troops of Vladimir Serpukhovsky, Dmitry Ivanovich’s cousin, arrived. The military forces of Dmitry Polotsky and Andrei Bryansky joined the town of Berezuy. Even near the Kulikov field itself, new detachments continued to approach. And it seemed to people that the mighty forces of the people had awakened. Therefore, Dmitry Donskoy, Peresvet and the entire Russian army are depicted in the image of heroes in manuscripts.
Old Russian heroes, or brave ones, have always enjoyed the special love of the people. In the 10th - 13th centuries, their outposts reliably protected the borders of the Russian state from the raids of steppe nomads. In small numbers, and sometimes alone, these brave men fought off raids by fairly large enemy detachments. Under the year 1148, chronicles report the feat of the brave Demyan Kudenevich. Without military armor, he alone went out to meet the Polovtsian detachment of 300 people and repelled it from Pereyaslav the Russian (now Khmelnitsky) on the Dnieper.

Russian wives give the final kiss. From the decorations for “The Tale of the Massacre of Mamaev.”

For their selflessness and courage, the heroes were called “ God's people" This is what they called then those with whom there was truth and who fought for truth and in truth. Emphasizing this, people often force the heroes of epics - defenders of the Russian land, at the moment of the decisive battle with the enemy, to dress up in the clothes of simple Kalik wanderers. Tugarin Zmeevich and the filthy Idolishche can’t believe their eyes: are these people, who look much weaker than them, really famous Russian warriors? However, it is not a matter of external brilliance and strength. The enemies faced real heroes who quickly won.
In the Battle of Kulikovo, truth was on the side of Rus'. Dmitry Donskoy and his entire army were confident in her. That is why in most lists of the “Tales...” the former Bryansk brave Alexander Peresvet goes to single combat with the Horde hero Chelubey without armor, in the clothes of a simple Kaliki monk. Very often, in addition, the Russian warrior was portrayed much smaller than Chelubey. Inspired by the consciousness of his rightness, Peresvet defeats a powerful enemy, but at the same time dies himself.
Popular views were reflected even more fully in jewelry dedicated to Dmitry Donskoy (he is depicted everywhere with a beard). Before the start of the battle, the prince dresses up in the clothes of a simple warrior and stands in the leading regiment, which took the first crushing blow of the enemy cavalry: “And, taking his spear and his iron club, he rode out of the regiment to be the first to start.”

Like the heroes of epics, Dmitry Donskoy performs miracles of courage. In one picture he is shown with a mace - at the initial moment of the battle he was seen “beating tightly with his iron club.” On others the prince is depicted with a spear. Probably, in the heat of the first battle, the horse under him was killed and he moved to the second. Later, Dmitry Ivanovich fights four enemies at once, “very attacking him.” Perhaps in this battle he lost his second horse. But he did not lose heart. Just like the ancient Russian heroes, he continues the battle on foot: “He fought, standing in front of everyone, and there were many killed to the right and left of him, and the enemies surrounded him around him like hollow water.” Just before the ambush regiment entered the battle, someone saw the prince wandering with difficulty across the battlefield, “wounded by velma.”
The battle ended in victory for the Russians, but those gathered under the princely banner were sad: Dmitry Ivanovich, the leader and commander, was not among them. And no one knew what became of him. They searched for him for a long time among the living and the fallen. Finally, two Kostroma residents, Fyodor Sabur and Grigory Kholopishchev, found the prince near the felled birch tree. Someone, mistaking him for dead, covered him with birch branches: according to ancient Russian custom, the dead were necessarily covered with birch branches or leaves. But Dmitry Donskoy was alive, although he was in a deep faint.

Russian wives look after the departing regiments From the decorations for “The Tale of the Massacre of Mamaev.”

The birch tree under which Dmitry Donskoy was found is deep folk image, widely used in songs. Thus, the writers of “The Tale ...” and the painters who decorated it seemed to emphasize the closeness of the great commander to his native people, the commonality of his views and popular views.
We see that ancient Russian book art testifies to the unity of the people, which made it possible to defeat a stronger and more numerous enemy. A century later, this victory and this unity led to the final liberation from the rule of the Golden Horde.