At the Trinity, press and heavenly ko" and talg yiiiypp a Jgria "• VK4YSH, Osh^dmpi, bezhrkpm vrpbkhva" a— vp virt Iremtsg. Tma" obt "ip me p k"i vkisp a"khsho"rye idea. Sand felt ■ apt. - N "sh l apr" ieevvreasashi eoshipi. ira sktaivsh shsh “batsap “ayaii, get by tooshmp? Kovetm <p veto vala: that bnzh gray to aishsk ki about yati hell, actpiiii ezhu “sh dki, svaksha nsh, details ari a battle, ish that m in iryashiedeshyu mmmaav miert iap Kulikovo bpp. Most of all, the footfall • agaru' dmnediiya before the veto of the tradition of the gosling words, byi-y n Sophia's fold about Zmashpgi He tried to redo a lot, in the remake the original basis is visible. By nevotornp nryuaakan knife restore the epic source. So, for example, it was issued about the tone, kan Dnntriy learns about the finding of Manaa. This song began with the pyron of Tyeak Mnkula. In the midst of the feast, the Grand Duke began to call on the hunters to go to the Tatar to get the language. Strong young men, strong hulks, volunteered: Rodion Rzhevsky, Andrei Volosaty (mustachioed), and Vasily Tunisia, the great prince sends me to Bystryaya Sosna. Fear entered the field, they sent three others, and in the various lists of them the legends are not accurate and fluctuate in consonance. Oyaya met with Tupikov, but he brought bad news and the following word from Malaya: “let’s go to Rus', enrich ourselves with Russian gold, and let none of you plow bread, be prepared for Russian grain.” The Grand Duke heard this and said to his princes and governors: brothers, Russian princes! We are the nest of Grand Duke Ivan Danilovich, we will suffer for our faith to death. And Prince Vladimir Andreevich and all the Russian princes and governors answered him: they are ready to die with you, they are ready to lay down their heads for your great insult.
In the princess's cry, despite its bookish nature, an epic basis is visible. “Lord God, vouchsafe me to be the child of your sovereign... but I have two small branches, Vasily and Yuri; food to strike them with the shining sun or their veger sings along against the west - both cannot endure.” Here you can see a common alteration of the usual expression in epics: the sun will not care for them and the violent winds will not blow around them. I will cite well-known ones that are completely similar with gosling sioves of Zadonshchina. I will only say that these places have many variants, and what is certain is that they were entered into the monument by scribes from memory, and not from a letter. Leaving everything religious, the entire basis of the legend, intact, the performers altered the gosling expressions, changed the names of the leaders of the detachments, the spies, and often included the names of their fellow countrymen, who in fact did not take any part in the famous campaign. Thus, in some very rare lists, the participation of the Novgorodians in the Battle of the Don is described in a free manner. The bookish, urban, official literary school was further from the people than the monastic school, which arose in the heart of the people.
The episode of fortune telling is not as alien to the religiosity of the 15th century as it seems at first. The experience of natural phenomena bordered closely on Christian religiosity. And if others said that “it is not ours to understand the mysteries of God,” then others, in their kavoniks and prayer books, noted happy and unlucky days, according to the moon, or the gods.
You can find many places in the “legend” that form one whole, surviving in the rubble and in the Trans-Don region. This whole in its original verbal treatment belongs to the work of Ryazan Zephaniah. Zadonshchina remembers this Bonn from the time of the Battle of Kulikovo and tries to reproduce his harmonious praises. The Tver Chronicle has preserved the beginning and end of Sophonia's work, which it attributes to Sophonia of Ryazan, a Bryansk boyar. “And this is the writing of Zephanius of Ryazan, a Bryansk boyar, for the praise of the Grand Duke Dimitri Ivanovich: Did you know, Russian sovereigns, Tsar Mamai came from the Volga region...” The scribe did not want to rewrite the monument, but, having cited its beginning, he cited the final words: “You have gained honor for yourself and a glorious name.”
Of all the errors and distortions found in numerous copies of poetic legends, the biggest mistake turns out to be the writing of this work to Zephaniah of Ryazan. This error led to other false conclusions and, among other things, to the fact that the author of Zadonshchina (an ancient work) imitated the author of a legend (a later monument).
[fragment illegible in the scan of the first edition]