Facial chronicle. Facial vault of Ivan IV

Facial Chronicle Code- source of blasphemy and lies

(review of the book “The Earthly Life of Our Lord Jesus Christ”)

"Lycevoy Chronicle Code - the source of Truth"
“The Front Chronicle Code frees the soul from heresy”
German Sterligov (chairman of the OLDP)

Before starting to study this book, let’s go to the website of the publishing house “Akteon” (the publisher that distributes the commercial version of LLC) and see its availability there. There is no such book there. The title of the book “The Earthly Life of Our Lord Jesus Christ” and its layout are a product of the OLDP. Why this is important to note will be explained below.

Let's start reading.
Beginning of the book, page 4: “... and Alexander died” (Macedonian) “And then 4 subordinates of Alexander reigned. And Arrhidaeus, the brother of Alexander, who was called Philip, took Macedonia, and he reigned in Macedonia. Antipater reigned in Europe; in Egypt, Ptolemy, the son of Lag, that is, the Hare…………..”

Page 10 “And Romun Ermilai, the king of Rome, took Byzantium for himself and began to love her very much because of her beauty - he himself was good and smart, ………………..”

Page 16 “4th reign in Egypt. Then reigned 4 Ptolemy Euergetes the Father Loving, 25 years, during which the Jewish people, captive, went to Egypt………………..”

Page 25 “As soon as Nikanor Seleucus defeated Antigonus Poliorkter, he began to create many cities. He began to build first by the Syrian Sea, and came to the sea……………….”

Page 35 “Reign 7th in Syria. After Seleucus, Demetrius of Seleucia reigned. 8th reign in Syria. After Demetrius, Alexander Valas reigned. Reign 9th in Syria. After Alexander……………………”

We remind you that you are reading the book “The Earthly Life of Our Lord Jesus Christ.”

Page 45 “An evil thing was revealed - the coming of Antiochus. After the victory he ordered………….”
Page 55 “And Antiochus came to Jerusalem, and he had 20,000 horsemen and 100,000 infantry……………”
Page 65 “Reign 22 in Syria. After Antiochus, the grandson of Grypus, Antiochus Euergetes reigned………….”
Page 75 “And the Roman nobles, having learned about this, appointed a strong second governor, named Scipio………….”
Page 85 “Reign 26th in Syria. And this Antiochus owned all this for 9 years………………….”

And only on page 129 did we finally reach the stated topic: “The Word of Holy Father Epiphanius about the life of the Holy Mother of God of our Lord Jesus Christ.” And the fun begins...

Page 140 “Mary was in Jerusalem in the temple of the Lord. And she was 14 years old when a woman’s weak nature manifests itself...” A very important clarification for raising children (and it is stated that LLS was created specifically for raising children). I can see a father in a stupor, to whom a young son or daughter asks a question about “female weak nature.” Besides. Everything that concerns God and the Most Holy Theotokos should be permeated with reverence and sacred awe, and I personally deeply doubt that Saint Epiphanius would have written exactly as it is written in this “source of truth.”

More to come.
Page 140 “.. So this explains the words of the Holy Virgin spoken to the Archangel Gabriel. After greeting him, he said to Her: “Thou shalt conceive a Son, and thou shalt call His name Jesus, and the Lord God shall give unto Him the throne of thy father David.” and so on."
Let’s open the Elisavetgrad Gospel (also charitablely distributed by the OLDP) and compare. Gospel of Luke: “And an angel came to her and said: Rejoice, rejoice, the Lord is with you. Blessed are You among women. Having seen it, she was embarrassed about his words and thought about what this kiss would be like. And the angel said to her: Do not be afraid of Mariam. Find grace from God. And behold, you conceived in your womb and gave birth to a Son, and you called His name Jesus. This one will be great and will be called the Son of the Most High. And the Lord God will give him the throne of his father David.”

Before this, in Z.M.I.H. A third of the book told us about the Roman kings, about how they lived, who they loved and who they hated, who and how they killed. There was not much room for Jesus Christ and His Most Pure Mother in the “source of truth.” Therefore, we are given a mocking snippet of the great moment of the Annunciation and end it with a savory spit of “and so on.” By the way, let’s remember this mocking “and so on.” In the process of studying LLS we will encounter it more than once.

“Thou shalt conceive a Son, and thou shalt call His name Jesus.”- The earthly life of Jesus Christ
“And behold, you conceived in your womb and gave birth to a Son, and you called His name Jesus.”- Gospel.

Again we are convinced that the “source of truth” is as compressed as possible, because he needs to somehow be able to convey to us several thousand “highly artistic miniatures”, a chronology of palace intrigues and coups of various centuries, pagan tales from Troy, the “Jewish War” by Josephus and much, much more. another very important thing for an Orthodox Christian and raising Orthodox children. Therefore, “give birth to a Son” can be omitted and the Child can be named from the moment of conception.

“...and the Lord God will give him the throne of David your father» - The earthly life of Jesus Christ
“And the Lord God will give him the throne of David, His father" - Gospel
The Society of Ancient Letters distributes both of these books.

Read on.
Chapter “On the Annunciation.” Well, finally. Now we will touch upon the great moment of the beginning of our salvation and read a wonderful passage from the Gospel. “In the year 5499 and in the 36th year of the reign of Augustus, the month of Dustra, on the 25th day, on Sunday, at the ninth hour of the day, the Most Holy Theotokos prayed, and at that hour the Archangel Gabriel was sent to her by God in the city of Nazareth, and told her everything secret about the Only Begotten Son of God, as stated in the Gospel (as stated in the Gospel... “and so on” in short - A.K.). And no one from Joseph’s household knew what had happened, and the Mother of God did not tell anyone, not Joseph himself, until she saw her Son ascending to Heaven. That is why the Evangelist Matthew says: “And without understanding, she gave birth to her firstborn Son,” that is, they did not know the mystery of God in her, nor the hidden depths about her, nor what had happened.”

The last two sentences are such nonsense that you can grab your head. The first tells us that the Mother of God hid the moment of the great Annunciation from everyone until the moment of the Ascension of the Lord. I thought about the second sentence for a long time and remembered where the Apostle Matthew wrote this. I didn’t guess right away, because the fragment didn’t make sense at all. We open the Gospel and compare.

“And without understanding, she gave birth to her firstborn son.”- Z.M.I.H.
“And he accepted his wife. And without knowing Her, she gave birth to her Firstborn Son.”- Elisavetgrad Gospel. (small digression from the topic. I personally would really like to check the phrase « And without knowing Her dondezhe" and the presence of a word "Firstborn" in the Gospels not distributed by OLDP and older than their variants).

So, a complete inconsistency. Semantic dissonance, stupor. If we accept that there is a lie in the Gospel, or that something was written out of topic, then we get “no one understood that (the great moment of the Annunciation), until the Mother of God gave birth to her firstborn.” But wait. Isn’t it said on the line above: “and the Mother of God did not tell anyone, not Joseph himself, until she saw her Son ascending into Heaven”? It turns out that the second line immediately contradicts the first. The circle is closed. The Elisavetgrad Gospel contains a line that in no way corresponds to the meaning of Z.M.I.H., Z.M.I.H. contradicts itself. A complete dead end for the OLDP. They distribute both of these books.

The further story about the great moment of the Annunciation of the Most Holy Theotokos leads to the idea that this was written either by a completely insane person (then it is unclear how he was allowed to do such an important matter), or by an outright enemy. Let's read.

“And the Virgin Holy Mary said to the Angel: “What will happen to me, since I don’t know my husband?” As they said before, there is another certain meaning - so as not to return to what was said earlier - in what it means “I don’t know a husband,” that is: “I don’t desire, I have no attraction to my husband, I don’t know carnal lust.” For the virginity of the Mother of God was not due to abstinence or because of feats, like female adornment, and not because of diligence in chastity, but the virginity of the Mother of God was “It’s pretty much from nature, which all wives have, and human nature is strange.” It was said by the prophet Ezekiel (a book that is not in the “Biblical History” OLDP - A.K.): “The gate to the east will be closed, and no one can pass through except the Lord God of Israel: He alone will go in and out , and the gate will be shut." And all the prophets and apostles testify, and our fathers testify, and the bright teachers of the Catholic and Apostolic Church also agree.

That is why the great Dionysius the Areopagite said about Christ that He “The work of man is greater than man, and the Maiden of the Nativity, who is without sickness, listens.”(why is this?! - A.K.) Athanasius of Alexandria and Leo of Rome said about the Mother of God that she “The desires of a man are not known.” All holy Orthodox councils also testify to this. And Jacob the Jew (who is this? - A.K.), who lived then, wrote about her like this: “So that he would be born into the land before everyone, and touched by a woman, having been found a Virgin, just as before the Nativity of the Virgin.” Reuben the priest (Old Testament Reuben? - A.K.) also testifies : “I have received a message from the woman”(?! - A.K). And learning some other very nice things,(?! - A.K) said: “It’s a fair amount of nature to find.”(?! - A.K) And others echoed: “Nature was faster than the statute.”(?! - A.K)

I am 36 years old. From the teachings of the Church, I know that the Most Holy Theotokos was a Virgin before Christmas and remained a Virgin after Christmas. All blasphemous opinions of heretics have long been anathematized and they have long been burning in hell for their blasphemy against the Mother of God and God. This information is enough for me. Children need even less.

Tell me, why for the second time in this thin book with the loud title “The Earthly Life of Our Lord Jesus Christ” raise the topic of the virginity of the Most Holy Theotokos? And with obvious signs of savoring. Why is this? This topic is intimate and even just an ordinary girl, even if she has lived chastely all her life, will be embarrassed if someone even talks about it with praise. Here we are told about the Most Holy Theotokos and the great event of her Annunciation and the Incarnation of the Savior. Instead of telling us about the Great Sacrament as reverently and with sacred awe as possible, we are given incoherent blasphemous nonsense, which even if you read it 100 times, you won’t understand, while relishing the intimate topic of virginity. With references to Dionysius the Areopagite, whose quotation, of course, needs to be checked and which is not clear in what way it approaches this topic. With reference to some Jacob the Jew, who lived then. Who is this? Apostle James? Well, why wasn't he called that then? With reference to Reuben with his stupefying “testimony”? And only an eyewitness can testify. Who are we talking about?

- but the virginity of the Mother of God was “It’s pretty much natural, what all wives have, and human nature is strange”;
- “That He might be changed into the land, and be born before all, and be touched by a woman, and be found a Virgin, just as before the Nativity of the Virgin”;
- “I have received a message from the woman”;
- “It’s a fair amount of nature to gain”;
- “Nature was faster than the statute.”
This is what we are advised to teach our children...

It will be interesting to consider a miniature of the moment of the Annunciation. The Blessed Virgin Mary is depicted as an elderly, sad woman, although again in the same book, in the description of the life of the Roman kings, we can see miniatures with young smiling girls. It is interesting to pay attention to the strange blessing of the Angel.

Next. Page 145. “And three months passed, and Mary went to Galilee, to the house of Joseph, and was meek in word and disposition, and holy in image. The time has come, and her belly has grown. And immediately Joseph, seeing the saint and not knowing what the sacraments were about Her, became sad (in the original “she fell into labor” - A.K.), and planned kick out(in the original “expel” - A.K.) Secretly from her house.”
We open the Elisavetgrad Gospel. From Matthew. “Joseph is her righteous husband, and even though you denounce her, you don’t want to let her go.”

OLDP distributes both of these books. And it is very strange that in this blasphemous book with a loud title it is not written like this: “And immediately Joseph, seeing this outrage, wanted to grab this adulteress by the hair, take her out of the city and stone her.” Z.M.I.H presents Joseph as an indignant husband who, for unknown reasons, SECRETLY - just wanted to KICK OUT. The Gospel tells us about a meek and humble man who, having learned about the secret pregnancy of his wife (i.e., in his opinion, the accomplished fact of adultery), did not want to expose Her, but simply wanted to secretly let Her go.

Here's a very interesting place from a book for raising children.
Page 149-150. About the Magi.

In the year 5502, Herod, the governor, that is, the king of Judea, began to find out that a little time had passed since the Nativity of Christ, and the wise men came from Persia to the land of Judea, as envoys from the southeast, on the left side of Jerusalem, for Persia borders there with Judea. “The star did not appear like other stars, but it was not above the earth according to custom, as it was not according to custom that we walked and were at some insistence, but never appeared,” said the Great Basil. And John Chrysostom says: “Where the Birth of Jesus was pure and unspeakable, not in a den or in any temple, anything new, but Jesus as a young Child, as Matthew the Evangelist himself testifies. Very often there will be an appearance: Joseph and the All-Immaculate Maiden and from her Who was born without a seed, when from the strange and strange magicians we will hear the fear of God, Who was, and for what reason, and who created the descent to man, not only these, but the whole Jerusalem, and those who ruled all the Jews.”

How can you teach children something that adults cannot understand? And it is doubtful that these are even the words of Saints Basil and John, because when reading their teachings, you are amazed at the simplicity and depth of their thoughts and words. And here?

Let's check. Elisavetgrad Gospel, from Luke: “Then receive Him in your hand and bless God and say...” Again a discrepancy. Well, okay, we have already seen more than once that LLS does not correspond to the Gospel. Something else is more important now. Again and again we are given a snippet instead of a full story.

“Now you are releasing Your servant, O Master, according to Your word in peace, because my eyes have seen Your salvation, which You have prepared before the face of all people. A light for the revelation of the tongue and the glory of Your people Israel.” “This one is destined for the fall and rebellion of many.” Great moment, great words. But no. There is no place for them in the “source of truth.” Not a word at all about Anna the prophetess.

Page 153. “... and they bring gifts to Him, as to a great king and conqueror, and “they brought gold, and frankincense, and myrrh”: gold as for a king, incense as for a saint, and myrrh as for a dead man.” Why didn't they cut off the hands of the person who wrote this? How could one write such things about the Savior?

The words of John Chrysostom: “But what made the Magi bow when neither the Virgin was famous, nor her house was magnificent, and in all appearance there was nothing that could amaze and attract them?

Meanwhile, they not only worship, but also, having opened their treasures, bring gifts, and gifts not as to man, but as to God - because frankincense and myrrh were symbols of such worship. So, what prompted and forced them to leave the house and decide on such a long journey? The star and divine illumination of their thoughts little by little raised them to the most perfect vision. Otherwise, they would not have shown Him such honor under such seemingly unimportant circumstances. There was nothing great there for the senses, there was only a manger, a hut and a poor Mother, so that you could openly see the wisdom of the Magi and know that they did not approach to the common man, but as to God and benefactor.

That is why they were not tempted by anything visible or external, but worshiped and brought gifts, not similar to the coarse (offerings) of the Jews; They did not sacrifice sheep and calves, but, as if they were true Christians, brought Him knowledge, obedience and love."(John Chrysostom, interpretation of the Gospel of Matthew, conversation 8).

Page 156. “Joseph entered the sanctuary of the Egyptian god Avdul, and immediately all the idols fell down. The priests saw and were afraid, and bowed to the Savior so that the church would not fall on them. And they wanted to paint an icon with His image. The icon painter undertook to paint, but could not finish the image of Christ. They began to pray to the Savior to command everything and that His icon would be completed. Christ bowed down to her, and the icon itself was immediately completed. The Egyptians still keep this icon. Many strong kings wanted to take it, or make a copy of it, but they could not.”

An outright lie. Not a single Gospel tells about this. None of the teachers of the Church speak. " The Egyptians still keep this icon.” What is the name of the icon and where is it stored, if the author of these lines knows about it? “Many strong kings wanted to take it, or make a copy of it, but they could not.” What are the “many kings”? How did they want to take this icon? Military campaigns or peaceful requests? Why couldn’t they take it or at least just make a list? In this case, would there have been an iconoclastic period in the history of the Church if all this were true and known to everyone?

Page 162. “Daniel also testifies and says: “And he knows, and understands, saying from the going out of the Word, let him answer, that he may build Jerusalem even unto the Lord Christ.” weeks of seven, 62". For 60 and two weeks give 483 years, and the beginning is received from the good Lords...”

First. We open Biblical History (the first four books of LLS), the appearance of the Archangel Gabriel to the Prophet Daniel. We read: weeks seven. Second. We multiply 60 by 7 and add 14 (7+7) We get 434. The compilers of the “source of truth” forgot to add another 49 (7*7) from the vision of the prophet. Oh well. If the “source of truth” does not care about conformity with the Gospel and Old Testament, then can he be strongly scolded for spelling and arithmetic inaccuracies?

The further into the forest, the more firewood.
Page 170-171. This same Augustus Caesar Octavian, in the 55th year of his reign, in the month of October, which is called in Macedonian Upervetius, went to a fortune teller called the Pythia, and solemnly made a sacrifice, and asked: “Who will reign after me in the city of Rome?” And the Pythia did not give him an answer. And again he made another sacrifice and asked the Pythia: “Why was no answer given to me, but magic is silent?” And the Pythia told him this: “The Jewish youth commands me, by the command of the Good God, to leave this house and go to hell. Therefore, get out of our houses.”

Young Jew(rejoice, neo-pagans! the “source of truth” confirms your crookedness) by command good(precisely good) God commands the witch to go to hell. No comments.

Page 171. “And Augustus Caesar left the fortune-teller and came to the Capitol, and built there a large and tall altar, on which he wrote in Roman letters: “This altar of God’s great-grandfather”; this altar is in the Capitol even now, as Timothy wrote.”

If this, again, is not the ravings of a madman, which is very similar, it would be nice for the author to refer to a source telling us exactly which Timofey wrote and where about the “altar of God’s great-grandfather.” And what kind of nonsense is this anyway - “the altar of God’s great-grandfather”? And why is this included in the book telling about the Savior? Let's assume that they draw a parallel with the Act of the Holy Apostles. Open it and read it. In the absence of an “Apostle” from the OLDP (they do not distribute it at all and refuse to answer questions regarding the Acts, the Epistles of the Saints, as well as the Apocalypse of John the Theologian), we take the synodal text. The altar is called "unknown god"(Acts 17:23). Absolute discrepancy. Let the OLDP, who distributes this book, answer this question for us. Maybe in their version of the Apostle the altar is stupidly called “to the great-grandfather of God”? Or is this a completely different topic? The word is up to them.

Page 174. “This Tiberius Caesar was at first meek and generous. When he made someone a ruler or a military leader, he did not change him for a long time. When he was asked about this, he told a parable: “One man had purulent sores all over his legs. And the flies came and ate these sores, but he did not drive them away. And someone wanted to drive away the flies, but he exclaimed: “Man, leave it, for these flies have eaten my rotting parts and now they sadden me little. When others come, hungry, they will bring me more suffering." It was he who said about the authorities that they should not be changed often, so that those in power have time to get enough of it and do not oppress their subordinates so much.”

Oh, the wisdom of the Roman pagan kings. I bet that it is for this paragraph that golden rain will fall on LLS. In general, again, an interesting story for raising children. I imagine gray balls moving in naive and simple children's heads: an uncle with sore legs that fester and hurt, instead of going to the doctor and healing them, he just sits and patiently watches as flies eat his ulcers. Despite the fact that my mother said that flies spread infection. That you need to drive them out of the house. Do not allow food to sit on.

Page 180. “About the baptism of our Lord Jesus Christ and about John the Baptist.
In the year five thousand five hundred and thirty, in the 15th year of the reign of Tiberius Caesar, the archangel Gabriel appeared to John, the son of Zechariah, in the desert and said to him: “Thus says the Lord, who created you and chose you from your mother’s womb: go to a habitable place.” and baptize all that come to repentance, and behold, I will send My only begotten Son; He will come and be baptized by you, and he will sanctify the waters and all those who are baptized; over Him you will see the Spirit of God descending in the vision of a dove and remaining on Him, He is My beloved Son, Judge of the living and the dead, delivering the faithful from all wrath.” Having heard this, the Forerunner of the Lord John came to Jerusalem, and the Jews came, “and was baptized by him, confessing their sins.”

Elisavetgrad Gospel, from Luke . “In the fifth and tenth year of the reign of Tiberius Caesar […] the word of God came to John Zechariah’s son in the wilderness. And he came to the whole country of Jordan preaching baptism of repentance for the remission of sins.”

Life of John the Baptist. “In the fifteenth year of the reign of Tiberius, when John was 30 years old, there was a voice of God to him, commanded to leave the desert and go to the Jewish people and by preaching repentance and baptism to awaken the people to repentance of their sins: for the time has come for the coming of the Messiah.”

As we see, neither the Gospel nor the life of John the Baptist tells us about the appearance of the Archangel Gabriel to him. And the “country of Jordan” is not the city of Jerusalem. Totally lies.

Page 181-182. “They said then that one of the Jews walked around in strange clothes, having attached animal skins (“cattle hair” in the original - A.K.) to his body in those places where his hair was not covered, and his face was like a wild one. […] His mouth did not know bread, even on Easter he did not taste unleavened bread, saying: “This food was given in remembrance of God, who freed people from work.” He didn’t allow any other intoxicating wine even close to him. And he did not accept any animal food. He exposed every lie. And he ate honey from wild bees and chips from trees, that is, shoots.”

Z.M.I.H. - a complete constant lie. Two evangelists - Matthew and Mark, Saint John Chrysostom tell that John the Baptist was not hairy like a beast (as Z.M.I.H. tells and shows in miniatures), but wore clothes made of camel skins. And he ate not wild honey with chips and branches, but wild honey and locusts (locusts). In order not to burden the article, I will not cite excerpts. Everyone can see this for themselves.

Someone might say: why bother so much? There may be minor inaccuracies everywhere. I want to convey that these are not minor inaccuracies and errors. And this short article has already provided enough facts for an objective person. This is purposeful lies and blasphemy.

In general, the entire description of the life of John the Baptist from this book is a vast field of activity for research. Here you can discuss his every statement, his every action.

Tom

The volumes are grouped in relatively chronological order:

Bible story
History of Rome
History of Byzantium
Russian history

Face Chronograph

Royal book

Museum collection (GIM). 1031 sheets, 1677 miniatures. An account of sacred, Hebrew and Greek history from the creation of the world to the destruction of Troy in the 13th century. BC e.
Chronographic collection (BAN). 1469 sheets, 2549 miniatures. Exposition of the history of the ancient East, the Hellenistic world and ancient Rome from the 11th century BC e. until the 70s I century n. e.
Face Chronograph (RNB). 1217 sheets, 2191 miniatures. Outline of the history of the ancient Roman Empire from the 70s. I century to 337 and Byzantine history to the 10th century.
Golitsyn volume (RNB). 1035 sheets, 1964 miniatures. Presentation national history for 1114-1247 and 1425-1472.
Laptev volume (RNB). 1005 sheets, 1951 miniature. Outline of Russian history for 1116-1252.
Osterman's first volume (BAN). 802 sheets, 1552 miniatures. Outline of Russian history for 1254-1378.
Osterman's second volume (BAN). 887 sheets, 1581 miniatures. Outline of Russian history for 1378-1424.
Shumilovsky volume (RNL). 986 sheets, 1893 miniatures. Outline of Russian history for 1425, 1478-1533.
Synodal volume (GIM). 626 l, 1125 miniatures. Outline of Russian history for 1533-1542, 1553-1567.
Royal Book (GIM). 687 sheets, 1291 miniatures. Outline of Russian history for 1533-1553.

History of the creation of the vault

The miniatures from the Code are widely known and used both in the form of illustrations and in art.

Facsimile edition (2008)

A copy of the complete facsimile edition of the Litsevoy Chronicle can be found in the library of the Manuscripts Department of the State Historical Museum in Moscow and in the Pushkin House in St. Petersburg.

Currently, the Facial Chronicle is published for charitable and educational purposes by the Society of Lovers of Ancient Writing. Distributed free of charge.

Literature

Artsikhovsky A.V. Old Russian miniatures historical source. - M., 1944.

Podobedova O. I. Miniatures of Russian historical manuscripts: On the history of Russian facial chronicles / USSR Academy of Sciences, Institute of Art History of the USSR Ministry of Culture. - M.: Nauka, 1965. - 336 p. - 1,400 copies.

Pokrovskaya V.F. From the history of the creation of the Second Facial Chronicle half XVI V. // Materials and reports on the collections of the Department of Manuscripts and Rare Books of the Library of the USSR Academy of Sciences. - M.; L., 1966.

Amosov A. A. Facial chronicle of Ivan the Terrible: A comprehensive codicological study. - M.: Editorial URSS, 1998. - 392 p. - 1,000 copies. - ISBN 5-901006-49-6(in translation)

Facial chronicle code of the 16th century: Methodology for describing and studying a disparate chronicle complex / Comp. E. A. Belokon, V. V. Morozov, S. A. Morozov; Rep. ed. S. O. Schmidt. - M.: Publishing house of the Russian State University for the Humanities, 2003. - 224, p. - 1,500 copies. - ISBN 5-7281-0564-5(in translation)

Presnyakov A. E. Moscow Historical Encyclopedia of the 16th century // IORYAS. - 1900. - T. 5, book. 3. - pp. 824-876.

Morozov V.V. Front chronicle about the campaign of Igor Svyatoslavich // TODRL. - 1984. - T. 38. - P. 520-536.

Kloss B. M. Chronicle corpus obverse // Dictionary of scribes and bookishness Ancient Rus'. Vol. 2, part 2 (L - Z). - L., 1989. - P. 30-32.

Links

The “Makaryev school” of painting, the “school of Grozny” are concepts that cover a little more than three decades in the life of Russian art of the second half (or, more precisely, the third quarter) of the 16th century. These years are full of facts, rich in works of art, characterized by a new attitude towards the tasks of art, its role in the general way of life of the young centralized state, and, finally, they are notable for their attitude towards the creative personality of the artist and attempts to regulate his activities, more than ever to subordinate it to polemical tasks, to involve him in participation in the intense dramatic action of state life. For the first time in Russian history artistic culture issues of art become the subject of debate at two church councils (1551 and 1554). For the first time, a pre-developed plan for the creation of numerous works different types art (monumental and easel painting, book illustration and applied art, in particular wood carving) predetermined themes, plots, emotional interpretation and, to a large extent, served as the basis for a complex set of images designed to reinforce, justify, glorify the reign and deeds of the first “crowned autocrat”, who ascended the throne of the centralized Russian state. And it was at this time that a grandiose artistic project was being carried out: the front chronicle of Ivan the Terrible, the Tsar Book - a chronicle of events in world and especially Russian history, written, probably in 1568-1576, especially for the royal library in a single copy. The word “facial” in the title of the Code means illustrated, with images “in faces”. Consists of 10 volumes containing about 10 thousand sheets of rag paper, decorated with more than 16 thousand miniatures. Covers the period “from the creation of the world” to 1567. A grandiose “paper” project of Ivan the Terrible!

Face chronograph. RNB.

The chronological framework of these phenomena in the artistic life of the Russian centralized state in the second half of the 16th century. determined by one of the most significant events of that time - the crowning of Ivan IV. The wedding of Ivan IV (January 16, 1547) opened a new period of establishment of autocratic power, being a kind of result of a long process of formation of a centralized state and the struggle for the unity of Rus', subordinate to the power of the Moscow autocrat. That is why the very act of crowning Ivan IV, which served as the subject of repeated discussions among the future participants of the “elected council”, as well as among the inner circle of Metropolitan Macarius, was, as historians have already said more than once, furnished with exceptional pomp. Based on literary sources from the end of the previous century, Macarius developed the very ritual of the royal wedding, introducing the necessary symbolism into it. A convinced ideologist of autocratic power, Macarius did everything possible to emphasize the exclusivity (“God’s chosenness”) of the power of the Moscow autocrat, the original rights of the Moscow sovereign with references to historical analogies in the field civil history and above all the history of Byzantium, Kievan and Vladimir-Suzdal Rus'.

Royal book.

The ideology of autocracy, according to Macarius’s plan, should have been reflected in the written sources of the era and, first of all, the chronicle, books of the royal genealogy, the circle of annual reading, which were the Chetya Menaion compiled under his leadership, and also, apparently, it was intended to turn to the creation of appropriate works fine arts. That the plans for addressing all types of artistic culture were grandiose from the very beginning is shown by the scope of literary works of that time. It is difficult, however, to imagine what forms the implementation of these plans in the field of fine art would have taken and in what time frame they would have been realized, if not for the fire in June 1547, which devastated the vast territory of the city. As the chronicle tells, on Tuesday, June 21, “at 10 o’clock on the third week of Peter’s Lent, the Church of the Exaltation of the Honorable Cross behind Neglimnaya on Arbatskaya Street caught fire... And a great storm came, and fire began to flow, like lightning, and the fire was intense... And the storm turned into a larger hail, and the cathedral church of the Most Pure Top caught fire in the city, and in the royal courtyard of the Grand Duke on the roof sheets, and the wooden huts, and the sheets decorated with gold, and the Treasury courtyard and with the royal treasury, and the church in the royal courtyard royal treasuries The Annunciation is golden-topped, Andreev's Deesis of Rublev's letters, overlaid with gold, and images decorated with gold and beads of the valuable Greek letters of his ancestors collected from many years... And in many stone churches, Deesis and images, and church vessels, and many human bellies were burnt out , and the Metropolitan's courtyard." “...And in the city all the courtyards and roofs are burning, and the Chudovsky monastery is all burning, the only relics of the great holy miracle worker Alexei were preserved by God's mercy... And the Ascension Monastery is also all burning, ...and the Church of the Ascension is burning, images and vessels Church and human lives are many, only the archpriest brought out one image of the Most Pure One. And all the courtyards in the city were burnt, and in the city the roof of the city, and the cannon potion, wherever in the city, and those places where the city walls were torn apart... In one hour, a great many people burned, 1,700 men, women, and babies, a multitude of people burned people along Tferskaya Street, and along Dmitrovka, and on Bolshoy Posad, along Ilyinskaya Street, in Gardens.” The fire on June 21, 1547, which began in the first half of the day, continued until night: “And in the third hour of the night the fiery flame ceased.” As is clear from the above chronicle evidence, buildings in the royal court were severely damaged, numerous works of art were destroyed and partly damaged.

Ice battle. Chronicle miniature from the Front Vault of the 16th century.

But Moscow residents suffered even more. On the second day, the tsar and the boyars gathered at the bedside of Metropolitan Macarius, who was injured during the fire, “to think” - the state of mind of the masses was discussed, and the tsar’s confessor, Fyodor Barmin, reported on the spread of rumors about the cause of the fire, which black people explained by the witchcraft of Anna Glinskaya. Ivan IV was forced to order an investigation. In addition to F. Barmin, Prince Fyodor Skopin Shuisky, Prince Yuri Temkin, I. P. Fedorov, G. Yu. Zakharyin, F. Nagoy and “many others” took part in it. Alarmed by the fire, the Moscow black people, as the course of further events explains in the Continuation of the Chronograph of 1512 and the Chronicler Nikolsky, gathered at a meeting and on Sunday morning, June 26, entered the Kremlin’s Cathedral Square “to the sovereign’s court,” seeking trial of the perpetrators of the fire (the perpetrators of the fire , as stated above, the Glinskys were revered). Yuri Glinsky tried to hide in the Dmitrovsky chapel of the Assumption Cathedral. The rebels entered the cathedral, despite the ongoing divine service, and during the “cherubic song” they extracted Yuri and killed him in front of the metropolitan seat, dragged him outside the city and threw him at the place of execution of the criminals. The Glinsky people were “beaten countless times and their stomachs were razed by the princess.” One might have thought that the murder of Yuri Glinsky was an “execution” dressed in a “traditional” and “legal” form.

Mityai (Mikhail) and St. Dionysius before the leader. book Dimitry Donskoy.

Miniature from the Facial Chronicle. 70s XVI century

This is evidenced by the fact that Glinsky’s body was taken out for auction and thrown “before the stake, where they would be executed.” The black people's protest did not end there. On June 29, armed and in battle formation, they (at the “cry of the executioner” or “birich”) moved to the royal residence in Vorobyovo. Their ranks were so formidable (they were with shields and spears) that Ivan IV was “surprised and horrified.” Black people demanded the extradition of Anna Glinskaya and her son Mikhail. The scale of the action of black people turned out to be quite large; the readiness for military action testified to the strength of the people's anger. This uprising was preceded by protests of the dissatisfied in the cities (in the summer of 1546, the Novgorod pishchalniks spoke out, and on June 3, 1547, the Pskovites, complaining about the royal governor Turuntai), and it is clear that the size of the popular unrest should have made a formidable impression not only on Ivan IV. The inner circle of the young tsar, who determined the policy of the 30s - 50s, had to take them into account. The organized uprising of the Moscow lower classes was mainly directed against boyar autocracy and arbitrariness, which was especially painfully reflected in the destinies of the broad masses during the youth of Ivan IV, and had a certain influence on the further development of domestic politics.

One of the books of the Front Vault of the 16th century.

Most likely, those historians who consider the Moscow uprising after the fire of 1547 to be inspired by opponents of boyar autocracy are right. It is not unreasonable to try to find the inspirers of the uprising in the inner circle of Ivan IV. However, inspired from the outside, it, reflecting the protest of the broad masses against boyar oppression, as we know, took on an unexpected scope, although it coincided in its direction with the new trends of the emerging government of the 50s. But at the same time, its scale, the speed and strength of the people's reaction to the events were such that it was impossible not to take into account the significance of the speech and its profound social reasons, which, regardless of the influence of the ruling political parties, sparked popular unrest. All this aggravated the complexity of the political situation and greatly contributed to the breadth of ideas and searches for the most effective means of ideological influence, among which works of fine art that were new in their content occupied a significant place. One might think that when developing a plan of political and ideological measures to influence broad public circles, it was decided to turn to one of the most accessible and familiar educational means - to formal and monumental painting, due to the capacity of its images, capable of leading from the usual edifying themes to more broad historical generalizations. A certain experience of this kind had already developed during the reign of first Ivan III, and later Vasily III. In addition to influencing the Moscow black people, as well as the boyars and service people, the works of painting were intended to have a direct educational effect on the young tsar himself. Like many literary endeavors carried out in the circle of Metropolitan Macarius and the “chosen council” - and the leading role of Macarius as the ideologist of autocratic power should not be underestimated - the works of painting in their essential part contained not only “justifications of the policy” of the tsar, but also revealed those basic ideas that were supposed to inspire Ivan IV himself and determine the general direction of his activities.

Ivan the Terrible at the wedding of Simeon Bekbulatovich.

It was important to interest Ivan IV general plan restoration work to such an extent that their ideological orientation was, as it were, predetermined by the sovereign himself, emanating from him (we recall that somewhat later the Stoglavy Cathedral was organized in a similar way). The initiative for restoration work was divided between Metropolitan Macarius, Sylvester and Ivan IV, who, naturally, had to officially lead. All these relationships can be traced in the very course of events, as the chronicle sets them out, and most importantly, as evidenced by the materials of the “Viskovaty case”. The interior of the temples burned out, and the fire did not spare the royal home or the royal treasury. Leaving churches without shrines was not the custom of Muscovite Rus'. Ivan IV, first of all, “sent holy and honorable icons to the cities, to Veliky Novgorod, and to Smolensk, and to Dmitrov, and Zvenigorod, and from many other cities, they brought many wonderful holy icons and at the Annunciation they set them up for veneration for the Tsar and all the peasants " Following this, restoration work began. One of the active participants in the organization of restoration work was Priest Sylvester, who himself served in the Annunciation Cathedral - as is known, one of the most influential figures of the “elected council”. Sylvester tells in detail about the progress of the work in his “Complaint” to the “consecrated cathedral” of 1554, from where one can glean information about the organization and performers of the work, and about the sources of iconography, and about the process of ordering and “acceptance” of works, as well as about the role and relationships Metropolitan Macarius, Ivan IV and Sylvester himself during the creation of new monuments of painting.

Shchelkanovschina. Popular uprising against the Tatars in Tver. 1327.

Miniature from the Front Chronicle of the 16th century

“The Complaint” allows one to judge the number of invited masters, as well as the very fact of inviting masters, and most importantly, about those artistic centers from which cadres of painters were drawn: “the sovereign sent icon painters to Novgorod, and to Pskov and to other cities, icon painters came together , and the Tsar Sovereign ordered them to paint icons, whoever was ordered what, and ordered others to sign the plates and to paint images at the city over the gates of the saints.” T

"begins the publication of an electronic edition of one of the most famous monuments of ancient Russian art - the Facial Chronicle Code.

The facial chronicle vault of the 16th century is a monumental monument of ancient Russian book art, in terms of scale and breadth of coverage historical events, as well as in the form of presentation of the material, which has no analogues in the world. This is the largest chronicle-chronographic work medieval Rus'. The facial chronicle vault was created by order Ivan IV the Terrible in the period 1568-1576. in Alexandrovskaya Sloboda, which at that time became the political center of the Russian state, the permanent residence of the Tsar. A whole staff of royal book writers and artists worked on compiling the code.

The facial vault has survived to this day in 10 volumes located in different ancient repositories: the Library of the Russian Academy of Sciences and the Russian National Library in St. Petersburg and the State Historical Museum in Moscow.

The company "AKTEON" together with the custodians several years ago for the first time carried out a scientific facsimile publication " Facial chronicle vault of the 16th century».

Today the Russian Faith website begins publishing full version. The proposed edition with translation is presented in three sections: biblical history, world history, Russian chronicle history.

Unlike some edited, unreliable, copied versions from low-quality paper reprints that can be found on the Internet, our publication is the primary source of this most valuable document. It was provided by the publishing house "AKTEON", whose employees carried out direct scanning of the facial vault, stored in Russian ancient repositories.

Today we are talking with the director of the publishing house "ACTEON" Kharis Harrasovich Mustafin.

Haris Harrasovich, several years ago publishing house "ACTEON" began large-scale work on scanning and publishing monuments of ancient Slavic literature. Why, in the presence of numerous ancient chronicles, Chety-Menya and other things, was the Facial Vault chosen as the main, main project?

The facial chronicle of the 16th century stands apart in ancient Russian chronicles. This is the greatest book monument, which is distinguished, first of all, by the scale of its presentation of events - from the creation of the world, biblical events, to world historical events. Finally, it sets out Russian chronicle history from the times of Vladimir Monomakh to the times of Ivan the Terrible.

This monument is interesting both from the point of view of the large amount of information and because it is a single complex, which was created, apparently, as a kind of state order during the formation of the Russian Empire in the 16th century. This is its uniqueness. On the other hand, this monument has a peculiarity: on almost 10 thousand sheets of manuscript there are more than 17.5 thousand book miniatures, never repeated, woven into the outline of the narrative. It turns out that this is not illustrative material to the manuscript, and the manuscripts are not figure captions for such a huge array of book miniatures.

This is something new, on the one hand, and, on the other hand, a unique artistic-literary-historical work, where texts are interspersed with book miniatures, which often depict much more than is stated in the texts. Thus, the reader in these books can look at the events they recount through the eyes of Russian scribes of the 16th century. This is of particular value.

Therefore, to the question of why we took up the Facial Chronicle corpus, I want to answer that it was precisely because of its uniqueness. Many generations of historians and philologists dreamed of the appearance of a facsimile edition of this monument, and only thanks to the new technologies of the 21st century and the determination of our team to begin this work and complete it, it became possible to publish this book monument.

One more thing. When we were selecting material for publication, we sought advice from the Presidium Russian Academy Sciences and to the Archaeographic Commission of the Academy of Sciences. When asked what the most outstanding of the Russian book monuments is in the ancient repositories, we were answered unequivocally that this is the Litsevoy Chronicle, which has no analogues either in Russia or abroad. That's why the publishing house was created "ACTEON" specifically for the project of publishing the Facial Code.

From the point of view of what tasks were set, we need to talk about a very important point. Not only the publishing house worked on the project, but also the largest library-custodians of the Personal Chronicle. Participated in this project large number various specialists - historians, philologists from leading specialized organizations. This is not just a facsimile edition of a book monument, it is a scientific facsimile edition, which presents detailed descriptions of the original books, the history of their existence, and a huge amount of work has been done to prepare indexes and bibliographic material. It is also very important that work has been done to completely transliterate the text and interlinearly translate it into modern Russian, which has dramatically expanded the ability of even unprepared people to get acquainted with this monument.

Few publishers have done this before. Now this is becoming a kind of standard, because it is very convenient for people. Many publishing houses are now trying to publish the original text and its transliteration, and if they have the strength, then a translation into a modern language. It's a difficult job. Ancient and modern languages are very close, and it is not at all easy to convey certain phrases without greatly distorting their meaning, so that it is understandable to contemporaries. From our point of view, it is very important that the book monuments that we deal with are created both for scientific specialists and for everyone interested in the history and culture of Rus'. We publish the Personal Chronicle in an easy-to-read form.

Can the books of the Litsevoy Vault give the modern reader new historical information?

The facial vault is interesting for several reasons. Firstly, its pages consistently present the vision of history by Russian scribes of the 16th century, as they understood it. They compiled these books based on their idea of history, and they understood that the history of any state and any society comes from the creation of the world, followed by biblical events, then world history, including the history of Troy, ancient Rome, Byzantium, then the transition to Russian history. Described complete picture historical canvas. There are few materials where this concept can be seen in its entirety. As a rule, what is published is fragmentary, but here we see an overall unified picture of the understanding of history by people of the 16th century, which is very important.

Later, of course, historical science developed, and this led to the emergence of many different new concepts about what the history was, in particular, of Rus'. Often science was formed to suit one or another political order. Therefore, having the opportunity to familiarize yourself with and evaluate the Russian scribes’ vision of the history of the 16th century, based on the published document - the Personal Chronicle Code, represents a very interesting opportunity. This vision is not clouded by many layers, on the one hand, artificially contrived, and on the other hand, based on modern historical science. From the Litsevoy Vault, which is, in fact, the primary source, one can examine many historical events of both the 16th century and an earlier era through the eyes of educated Russian scribes.

The point of studying the Code is that in addition to some textual descriptions of events, there is a lot of material related to the display of historical events in miniatures. Often only in them can one see many aspects related to the development of technology, weapons, crafts, and construction. To this day, almost no graphic information has been preserved about events in Rus' and countries adjacent to Rus', which would be reflected graphically. From this point of view, the material in the Code is very interesting and, indeed, can give the modern reader a lot of new historical information. The main thing is that a person has an inquisitive mind and is truly interested in the history and culture of his country.

Today, many publishers publish reprints and facsimile editions. However, their quality in most cases is, to put it mildly, lame. What technologies software products were used by ACTEON to create, without exaggeration, the highest quality publication of its kind?

It has already been said that when the decision was made to publish a scientific facsimile edition of the Personal Chronicle, the publishing house “ACTEON” was specially created. The main emphasis in the work of this company was placed on the use of ultra-modern technologies that arose in beginning of XXI century. These are the first non-contact book scanners that allow you to illuminate ancient books with gentle light and scan them non-contact and carefully with the highest quality.

Digital technologies also appeared, largely developed by specialists from our publishing house, which made it possible to virtually straighten the images of open books, to combine the face and the back of the sheets without the slightest distortion of the colors of book miniatures. And finally, our company purchased the country's first digital printing house, which allows for small-circulation production, in fact, the production of books to order at the highest level.

In order to obtain high-quality book bindings, our company created a division that carries out manual book binding, in which, in particular, the technology of the famous Russian book binding of the 16th century was reproduced.

This made it possible to create books that are not only unique in content, but in a certain sense are a work of modern book art.

Which Russian libraries and the meeting received your edition of the Facial Code, are there any reviews?

Our publication has arrived in almost all the largest libraries in the country: regional, republican, and central. It ended up in the largest universities in the country, as well as in a number of foreign libraries, primarily university ones, where the study of Slavic studies and the history of Eastern Europe and Russia takes place.

We received a lot of positive feedback. Moreover, on the initiative of the Bavarian National Library and the Institute for the Study of the History of Eastern Europe and Russia, the first International conference, dedicated to the study of the Facial Chronicle. It was published as a result of the appearance of our publication in largest libraries country and world.

Abroad, the publication of the Facial Vault, in a certain sense, created a scientific sensation, because for the first time a huge array of unique material, which had previously been inaccessible to study by specialists, became available for study. Moreover, the material is extremely valuable, both from the point of view of texts and from the point of view of a large number of book miniatures.

Nowadays, the monopoly on familiarization with historical sources that specialists and researchers previously had is gradually being lost. All more digital copies are published online. What role do you think the publication of primary sources can play in historical science, and social life?

The question is posed in such a way as if the monopoly was created artificially. Researching historical sources is actually hard work. The people who do this work inspire deep respect and admiration. This work requires of the highest qualifications. At the same time, our publications are aimed at facilitating the work of these specialists - on the one hand, and at the same time making unique book monuments more accessible to a wide range of the public who are interested in the book culture and history of their country.

In our opinion, Russian book culture deserves to be proud of it, to be known, so that people interested in the history of the country take these book monuments into service in order to carry them, first of all, to educational system, to their families. I want people, especially young people, to be proud of their country, their history, to know this history.

The fact that more and more materials relating to the history of the country, especially documents, are being published on the Internet is an extremely positive trend, which, we hope, will bear good fruit. More and more young people will be interested in the history and culture of the country, and this, from our point of view, will contribute to the revival and prosperity of Russia.

Did you like the material?

For the first time, the legendary Front Chronicle of Tsar Ivan the Terrible has appeared in open and free access on the website of the OLDP (Society of Lovers of Ancient Writing). The manuscript with hundreds of colorful miniatures can be downloaded from the links below.

The facial chronicle was created in the 16th century by order of the Russian Tsar Ivan the Terrible for the education of the royal children. The work on compiling this Code was headed by the most educated man of his time - St. Macarius, Metropolitan of Moscow and All Rus'. The best scribes and icon painters of the capital worked on compiling the Code. What they accomplished: a collection of all reliably known sources from the Holy Scriptures (the text of the Septuagint) to the history of Alexander the Great and the writings of Josephus - the entire written history of mankind from the creation of the world to the 16th century inclusive. All times and all peoples who had writing are reflected in dozens of books in this collection. No human civilization has created such a chronicle collection, decorated with a huge number of highly artistic illustrations: neither Europe, nor Asia, nor America or Africa. The fate of the Russian Tsar himself and his children was tragic. The facial chronicle was of no use to the princes. After reading the Facial Vault, part of which is dedicated to the period of Ivan the Terrible, it becomes clear why. Over the next hundreds of years, official historiography appeared, often opportunistic and politically biased, and therefore reliable chronicle sources were doomed to destruction or correction, that is, falsification. The facial chronicle corpus survived these centuries due to the fact that after the death of Ivan the Terrible, during a period of unrest and timelessness, this tome became a coveted object for “enlightened” bibliophiles. Its fragments were stolen from their libraries by the most influential nobles of their time: Osterman, Sheremetev, Golitsyn and others. After all, even then, high-ranking collectors understood that such a tome with sixteen thousand miniatures had no price. So the Code survived until the revolution and was dumped in heaps in several museums and storage facilities.

Already today, through the efforts of enthusiasts, scattered books and sheets have been collected together from different repositories. And the revived Society of Lovers of Ancient Writing has made this masterpiece accessible to everyone. A historical source that has no analogues, many major educational institutions world, national libraries different countries and, of course, our compatriots for raising children on this treasure of experience and wisdom of millennia. In such an amazing way, the work that was done for the royal children five hundred years ago went to our children, dear contemporaries, for which we congratulate you with all our hearts!

First volume

Part 1 -