Pre-Petrine Rus'.

Konchaka (in Orthodoxy, Agafya) is the sister of Khan Uzbek, who was married to Prince Yuri Danilovich of Moscow.

Medieval society rarely brought women to the forefront of history, hiding them in the depths of private life. The patriarchal environment in most cases did not consider a woman as an independent person, and therefore denied her an independent role. Girls from noble families often served as a bargaining chip in a complex diplomatic game. This was facilitated by the nature of medieval international relations, understood primarily as kinship relations, which gave serious state weight to the so-called dynastic marriages, in which political calculation dominated.

The beginning of the XIV century in Russian history is the start of a long, complex and often bloody process of creating a unified Russian state, weighed down by the need to eliminate the Horde yoke. The position of the Russian princes as servants (vassals) of the Golden Horde khans directly depended on the royal label, and therefore on the khan's mercy. The struggle for superiority was between the two main rivals - and, personified with the princes, on the one hand, and, on the other. Both sides were not shy in choosing means to consolidate their superiority, waged permanent wars with each other, using the Horde rati in internecine struggle.

The Horde, in turn, in relations with the subject Russian princes, pursued the principle of "divide and rule." In 1317, Khan Uzbek called to himself the not very successful, but very ambitious Prince Yuri Danilovich of Moscow, who allowed himself actions in relation to him that were inconsistent with the Horde. The trip to Saray was dangerous for the prince, arbitrariness was punished quickly and cruelly. However, the situation for him unfolded in the most happy way. The sources say this about the event: “The great prince Yury Danilovich Moskovsky came to the great reign from the Horde, having married, having understood his sister with the king by the name Konchaka”. The circumstances of this marriage are not known to historians, but it seems that hardly anyone was interested in the opinion of the bride.

The new Moscow princess was baptized into the Orthodox faith and given a new name - Agafya. So in Russian history for a short time a new character appeared - Konchaka-Agafya, about whose age and life before marriage nothing is known. In 1317, she left the Khan's court forever and went with her husband to distant and alien Moscow. In most cases, the wives of medieval rulers focused on domestic, economic activities, the birth of heirs so necessary for the state, and only in exceptional cases began to play a more or less independent role with their husband. Such were, for example, two Sophias - the great Moscow princesses, one of whom begins the 15th century, and the other ends. They are related by the fact that, firstly, they did not get lost in the shadow of their husbands, who were distinguished by their strong character and state will, and, secondly, they were foreigners. Agafya failed neither the first nor the second. She did not give birth to an heir, and the sources do not allow us to answer the question of whether Konchaka could remain not only a wife, but become an ally of Prince Yuri Danilovich, since there is no information about the character of this woman and the degree of her influence on her husband. Moreover, subsequent events showed that Konchaka was destined to become a toy in a serious political game, where no one considered her as a separate value.

After marrying and returning to Rus', Yuri Danilovich, with the active participation of the Tatar troops led by Kavgadai, moved to Tver. For some reason, the Moscow prince took his wife with him on this campaign. This is all the more surprising given that this practice was not widespread at the time. The military company was planned very badly. In the Battle of Bortenevskaya on December 22, 1317, the army of Kavgadai and Yuri Danilovich was defeated, they fled, and Agafya was captured by Mikhail Yaroslavovich of Tverskoy. Information about the intentions of her husband to release her from captivity history has not preserved.

How she was treated in Tver is not known, but it is logical to assume that she was hardly subjected to serious harassment. Mikhail could not help but realize that he was dealing with the sister of the ruling Horde Khan, on whose will his personal fate depended. It can be assumed that he expected to use the fact of Konchaka's capture in a political game. What Agafya herself experienced at the same time - betrayed by her husband, caught in a strange environment, most likely not knowing the Russian language, one can only guess. Whatever it was, but in 1318, under unclear circumstances, she died in Tver. Her unfortunate husband, Prince Yuri, took advantage of her death, accusing his rival of poisoning Agafya on his orders. This version has neither solid evidence nor undeniable rebuttals. It is clear that Mikhail did not seek to complicate his relations with the Horde and, most likely, did not give such an order. But it is also possible that the conditions of the prisoner's detention could have provoked the illness and quick death of this unfortunate woman.

Her death did not bring political benefits to any of the rivals. The death of Konchaka became the reason for the trial and the death sentence of Mikhail Yaroslavovich Tverskoy, who was executed in the Horde in November 1318. Yuri Danilovich lost his position as a privileged vassal of the khan, in 1322 he lost the label for a great reign, and in 1325 he was killed.

Thus, Agafya-Konchaka only flashed a quick shadow in the complex historical scenery, leaving a feeling of pity and the acute injustice of life.

M. P. Dudkina, Ph.D. ist. Sciences
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Brief Life of the Blessed Prince Mikhail Yaroslavich of Tverskoy

Mi-kha-il, the holy great prince of Tver, son of Yaro-slav-va III, grandson of Yaro-slav-va II All-in-lo-do-vi-cha, born-dil- Xia in 1272, soon after the death of his father, from his second wife Xenia; nicknamed Tver, for the prince lived in Tver, not yet being the great prince of the earth, and the first approved the independence of the Tver prince -tion. Upon the death of the great prince Andrey Alek-san-dro-vi-cha of Tver-go-go (1304), Mi-ha-il should-zhen-drink on ve -li-ko-prince-same pre-table, but his nephew-nick, Ge-or-giy Da-ni-lo-vich Moskovsky, pox-ri-val from him is right- in. This litigation for-tya-well-was for long years, mustache-lip-la-is not-mi-ri-mo-stu and power-sto-lu-be-em Ge-or-gy and his relatives-us-from-no-she-ni-i-mi with ta-ta-ra-mi, - he was married to Kon-cha-ke, sister-re ha-na Uz- be-ka. Once again, declaring himself to be the ve-li-kim prince-earth, Ge-or-giy stepped up against Mi-ha-i-la, the same howl broke him -sko and captured Ge-or-gy and Kon-cha-ku, but by the mercy of his own, he gave them freedom. Unfortunately, Kon-cha-ka soon died in style, and Georgiy with the Tatar commander Kav-ga-dy-em okle -ve-ta-li Mi-ha-i-la re-ed Uz-be-com. On the bank of the re-ki Ner-li Mi-kha-il parted with the mother and used the spirit-hov-no-ku in sins, he himself went right to the ord, going almost to certain death. He is in no way small that in such a way he la-ha-et his soul for his loved ones and for all his people.

In na-cha-le, the khan accepted Mi-ha-i-la dob-ro-zhe-la-tel-no, but after some time he ordered him to judge, before -yav-lyaya about-vi-not-ing on the basis of-but-va-nii evidence of slander-vet-no-kov. Not listening to the justifications of the prince, from him to custody, ve-le-whether to chain-five-mi, on-lo-zhi-whether heavy on the neck -luu ko-boat-ku. Mi-kha-il with udi-vi-tel-noy firmly endured uni-chi-zhe-nie and mu-ku. Even on the way from Vla-di-mir, he communed the Holy Mysteries several times, as if preparing for death; now, seeing nemi-well-e-muyu death, he spent no-chi in prayer and reading psalms. The prince’s father held a book in front of him and re-re-ver-you-shaft sheets, for the hands of Mi-ha-i-la would be connected-for- us. Faithful servants before-la-ha-li prince-zyu uy-ti tai-no, but he replied: “Saving yourself, don’t save your father-thing. Yes, it will be in-la-God!” Before the very arrival of the house of evil-de-ev, he opened the Psalter for good luck and read: “My heart is tumultuous in me, and more -death of death on-pa-de on me. His soul involuntarily, but with-trembling-well-lased. When he closed the book, one of the ot-rocks ran up to him and said that Prince Ge-or-giy, Kav-ga-dy and a crowd of people had come closer to the shat-ru. They dispersed all the people Mi-ha-i-la, and he stood alone and prayed. The evil dei threw him to the ground, mu-chi-li, bi-li pya-ta-mi. One of them, named Ro-manets, stuck a knife in his ribs and you-re-re-heart-tse (November 22, 1319). Te-lo Mi-ha-i-la le-zha-lo na-goe, for the crowd-pa gra-bi-la im-prince-stvo. Ge-or-giy sent the bodies of the ve-li-ko-th prince to Ma-d-zha-ry. There are many zealous-stu-u-shchie-la-whether outside the bodies in the church, but the boyar is not up-to-pu-sti-whether it is, putting it in barn-woo, and later from-be-ha-whether stay-nav-li-vat-sya at the churches.

Su-pru-ga Mi-ha-i-la, An-na, mind-li-la Ge-or-gy dose-pour-re-carry the remains of the prince to Tver. Tve-ri-tyane met the coffin of my-be-my-th prince on the banks of the Volga. Having removed the lid of the coffin, the people, with inexpressible joy, saw the integrity of the relics, not damaged by long-distance paths. In-gre-be-nie was co-ver-she-but on September 6, 1320 in Pre-ob-ra-women’s mo-on-sta-re. The holy relics of the b-go-ver-no-th prince about-re-te-we incorruptible-us-mi in 1655

Le-to-pi-sets na-zy-va-et Mi-ha-i-la is the same father-loving-ness, as St. Dimitri So-lunsky. Above the dignity of the state, Mi-ha-il from-li-chal-sya and family-s-mei-us-mi, re-pi-tan-ny in pra-vi-lah bless the good-ro-de-tel-noy ma-te-ryu with her Xe-ni-her, end your days mo-na-hi-her.

The Complete Life of the Blessed Prince Mikhail Yaroslavich of Tverskoy

In the first, according to the fault of the XIII century, the Russian land suffered a great disaster. According to God-e-mu, in-letting her on-pa-whether ta-ta-ry, once-be-whether the Russian princes, po-ple-ni-whether the whole earth Rus -sky, they burned many cities and villages, demon-mercifully-but from-be-you-sya-chi people. Many were taken captive into bitter slavery, about the people of a heavy yes-new. After the ta-tar-th storm, Rus' could not recover for a long time. To the great external disasters, no less internal troubles were joined. The princes of the smallpox-ri-va-whether each other has the right to the ve-li-ko-prince-same pre-table; from-right-la-is to the Or-du on a clone of ha-us, they often cle-ve-ta-whether one on the other and build-and-whether goats-no each other-gu .

In this joyless but difficult time, the holy prince Mi-ha-il Yaro-slavich of Tver lived. Ro-di-te-whether he leads a life of bless-go-che-sti-vu and go-di-whether according to the commandments of God. His father, Prince Yaro-Slav Yaro-Slavich, after the death of his brother, ve-is-th-prince Alexander Nevsky, for -no-small for seven years, the ve-li-ko-prince-same pre-table in Vla-di-mi-re on Klyaz-me. From the right, having gone on business to the Horde, on the way back, Prince Yaroslav was very sick and, feeling the approach of death -but-of-the-hour, took my-on-she-stri-same with the name of Afa-na-siya, after which he died in 1271 du. The great-prince-same power passed to his brother Vasily Yaro-sla-vi-chu.

The holy prince Mi-kha-il Yaro-slavich was born after the death of his father, in 1272. His mother, b-go-che-sti-vaya prince-gi-nya Xenia, re-pi-ta-la son-on in the spirit of the holy faith and for-bot-li-vo on -learn-la gra-mo-te. Mo-lo-doy prince-zhich was b-go-che-sti-in-stro-en: he loved to read divine books, from-be-gal children's games and great gatherings and diligently but in the temple of God. Often secretly from everyone in the silence of the night, he lifted up his hot prayers to the Lord. He did not like luxury dishes, but he satisfied his hunger with simple food, led a life of restraint and blessing, in a hundred -but fought with the flesh and was the worst enemy of his own body, decorating his soul with the colors of good-ro-de-te-ley. So holy Mi-ha-il acquired the fear of God - for all pre-wisdom. With special love, he from-but-strength to the poor and the poor, and gave them more-d-my-lo-stay-nu. Whoever endured troubles, he boldly went to his prince, knowing that he would find help and steps; who, in the way of misfortune and sorrow, he received from him a word of consolation and encouragement. The holy life of the prince would be a teacher for everyone, and everything is chi-ta-whether it’s not so much for dignity, but for blessing and teaching -stie to people.

The blessed prince entered the Tver table after the brother of his Holy Glory between 1282 and 1285. Saint Mi-ha-il began his prince-of-the-go-pleasing de-scrap - in a-string-e-ni-em with-bor-no-go-church-ma in Twe- ri. Ve-ro-yat-no, according to co-ve-tu bla-go-che-sti-howl ma-te-ri from-rock-prince in 1285 for-lo-lived a stone temple in the honor of the glorious Pre-ob-ra-zhe-niya of the Lord-on-she-go Jesus Christ Christ on the site of the former de-re-vyan-noy church in the name of holy demon-sreb-en-ni-kov Kos-we and Da-mi-a-na. Together with the prince-gi-her Kse-ni-her, the blessed prince of God and generously adorned the new temple, supplied him with saints on-mi and sacred utensils, necessary-ho-di-mine for divine service.

A hard time is ne-re-zhi-va-la then Russia: the princes often fell one on the other and often the right mu pri-ho-di-moose we-we-e-eat from-hundred-and-wat our rights. V-li-ko-prince-same pre-table for-no-ma-whether then the sons-no-vya Alek-sandra Nev-sko-go An-drey and Di-mit-riy.

Having entered the throne of Tver, the holy Mi-ha-il, according to the custom of that time, from-right-villed to Or-du on a clone ha- Well. At that time, between the brothers-tya-mi - prince-zya-mi An-dre-em and Di-mit-ri-em Alek-san-dro-vi-cha-mi - pro-is-ho- di-la uso-bi-tsa. In 1293, An-drey brought the Tatars, someone took 14 cities, including Vla-di-mir and Moscow, strongly omitted a hundred-shi-whether the country and so-bi-ra-lis went to Tve-ri.

Strongly, but op-cha-li-li-lis-li-chi that the prince-zya was not with them. But they are the whole cross that they will begin to fight with the enemy because of the walls of the city to the last extreme and for nothing don't give up. From other principalities, many people fled to Tver, some of you would also fight with enemies. And at this very time, the holy Mi-ha-il was returning from the Horde. The prince didn’t fall into the hands of the enemies, but the all-strong des-ne-tsa of God saved him: about the threatening danger he was pre-du-pre-dil by one priest, and the prince happily rode to his native city. With ve-li-tea-shey, did you hear the news of the resurrection of your prince; they went out to meet him with a procession of the cross. But the ta-ta-ry, having learned about the arrival of the holy Mi-ha-i-la, did not go to Tver.

For two-twenty-two years (November 8, 1294), Saint Mi-ha-il entered into marriage with Princess An-na, daughter of Rostov-sko th prince Di-mit-rya Bo-ri-so-vi-cha. Soon, he was overtaken by is-py-ta-niya. In 1298, on a deep night, when everyone in the courtyard of the prince was sparing, they were flocking to the prince’s palace. No one heard na-chav-she-ho-ho-ho-ra. He was heard, pro-wa-wondered, by the prince himself. The second-ro-pyah, he barely managed to get out of the mountainous palace with the prince-gi-her. The whole kaz-on his burnt-re-la. After that, the prince became very sick.

Le-to-pi-setz says that the holy prince Mi-kha-il was tall, si-len and from-va-wives. Bo-yare and the people loved him-bi-li. Diligently read Divine books, diligently but donated to the temples, in a different way and sacred rank. He did not tolerate drunkenness and always from-li-chall-sya restraint. He wished for something else or mu-che-no-che-so-go in a move, and the Lord judged him to die mu-che-no-one.

In 1304, the great prince An-drey Alek-san-dro-vich died. Now the prince of Tver Mi-kha-il Yaro-slavich has become the eldest in the family; they went to his service and the boy-yare died-she-th-ve-li-ko-th-prince. But the great-va-rei-shin-stva began to challenge his two-native nephew, Moscow prince Ge-or-giy Da-ni-i -lo-vich, even though he was not the eldest in the princely ro-de. According to the custom of that time, the new great prince Mi-kha-il had to go from-right to the Or-du to get better there yar-lyk on the ve-li-ko-prince-same pre-table of Vla-di-mir-sky. There, yes, from-pra-vil-sya and Prince Moskovsky. When he passed through the Vla-di-world, the holy mit-ro-po-lit Mak-sim, fore-seeing on-chi-on-yu-schu-yu-us- bi-tsu, with a mole-fight, he took the Mos-kov-sko-mu prince-zyu to go to the Or-du and do-bi-vat-sya ve-li-ko-prince-same-power -sti. “I ru-cha-I am you-be,” said Saint Mak-sim, “prince-gi-nei Kse-ni-her, ma-ter-ryu prince-zya Mi-ha-i- la, what do you do better from the great prince Mi-ha-i-la any city, which one do you eat in the same way. Ge-or-giy replied to the holy-ty-te-lu: “Although I’m going to Or-du, but I don’t get to-b-wat-sya ve-li-ko-prince- it’s worth it: I’m going there according to my own deeds. ”

He left for the Ord and met there with the Tver prince. Tatar-skie mur-zy would be very co-ry-hundred-lu-bi-you. Wishing to get more gifts, they say to Prince Georgy: “If you give a way out (so called tribute, somehow Russian pla-ti-li ta-ta-ram) more than prince Mi-ha-i-la Tver-go, we give you-we-ve-whether - some prince.

Such speeches strongly but confuse Mos-kov-th-prince-zya, and he began to do-bi-vat-sya-ve-to-prince-same power. A great time-dor started between the princes. Georgiy, as soon as he could, tried to incline the khan to his side; he gave a shaft in Or-de big yes-ry. The holy Mi-ha-il, in need, was also a lot to spend de-neg, someone co-bi-ra-lied with trouble-but-on-ro-yes , and there would be a ve-li-kaya cha-go-ta in the Russian land. The split between the princes-zya-mi was strengthened. One-to-ve-to-prince-same power remained with Mi-ha-i-scrap of Tver. In 1305, Saint Mi-kha-il entered the pre-table of the Great Prince. Saint Mi-kha-il made peace with the Moscow prince-land, but there was no agreement between them all the same: the struggle of Mosk - you and Tver-ryu continued. The princes are arguing now because of the prince in Ve-li-com Nov-go-ro-de, and more than once they are in-di-whether their half-ki one on the other hoo. In 1313, in Or-de, the mo-lo-doy khan Uz-bek took the throne. The new khan accepted ma-go-me-tan-stvo and jealousy-nost-but tried to dis-pro-count and approve it between ta-ta-ra-mi. Under Khan Uz-be-ke, the Russian land suffered greatly.

The holy Mi-kha-il had to go from-right-to-clone to the new khan-nu in order to receive a new yar-lyk from him (khan- sky gra-mo-ta) on a ve-is-some prince-same-nie. And this time, the great-prince-same pre-table remained behind him. After that, the blessed prince returned to Rus'. Prince Mos-kov-sky, at the insult of someone-ro-go, zh-lo-val-sya ha-well, holy Mi-kha-il, was summoned to Or-du and stayed there about three years. Ge-or-giy gave a shaft as a gift to the khan-sky lords-mo-zham and used all the means to sway the khan-on to his hundred-ro-well, na-ko -the man justified himself in about-vi-not-no-yah of the ve-is-the-th-prince, managed to get closer to the khan family, yes, by birth -nil-sya with khan, having entered into marriage with his sister Kon-cha-koy (in Holy Baptism Aga-fi-ey). Khan Uz-bek now gave a yar-lyk to the ve-li-ko-prince-same pre-table to his son-in-law, prince Ge-or-gyi. Together with him, the khan sent off to Rus' according to his words, and at the head of them - Kav-ga-dyya, one of the near-wife lords of his own -their. Holy Mi-kha-il with a kro-to-stu from-ka-hall-sya from ve-to-prince-of-the-s-to-hundred-in-stva; he sent to tell Ge-or-gy: “Brother, if the khan gave you a great prince, then I yield to you. Prince on it, just be your own and do not enter into my inheritance.

But the great prince Ge-or-giy did not want to reconcile with the holy prince Mi-ha-i-scrap. Having gathered a large army, together with the blood-greedy Kav-ga-dy-em and with a lot of ta-tars and muzzles, he attacked Tverskaya region, burned the city-ro-yes and se-la. Enemies for-bi-ra-whether husbands and wives and pre-da-wa-whether their various mu-che-ni-pits and death; ta-ta-ry under-ver-ha-whether on-si-lyu. Lowering the Tver principality along one hundred Volga, they were going to attack the other part of it, beyond the Volga . Grieving for the misfortunes of the Russian land, the blessed prince Mi-ha-il called the Bishop of Tver and the boyar and ska hall to them: “Didn’t I give in to the great prince of my relatives, didn’t I give him yes? How evil now is my rank from Prince Ge-or-giy! I pre-sang everything, thinking that this trouble would soon end. Now I see that they are looking for my go-lo-you. I don’t see anything in front of him; is it vi-no-ven, tell me, in what?

Bishop and boyar, shedding tears, in one voice from-ve-cha-li prince-zyu: “You are right, our prince, in everything. Before the ple-myan-no-one of yours, you ob-na-ru-lived such a media-re-nie, and they - Prince Ge-or-giy with Kav-ga-dy-em - for this take your will. Now they want to omit-sew and another in-lo-vi-well of your princedom. Go against them, sir, and we will lay down our heads for you.

Holy Mi-kha-il from-ve-til: “Brothers! You know what the Lord said in the holy gospel: Pain sowing love-ve nick-to have the same, but who gives his soul to-lo-lives for his friend(). Now we have to give our lives not for one or two of our neighbors, but for a lot of people, captivity and from bi-that-th enemy-ga-mi, for wives and do-che-rey, defiled-nen-nyh by-g-by-mi. If we lay down our souls for so many people, the word of the Lord will be entrusted to us for salvation.

The holy prince Mi-ha-il gathered half of his own and courageously went out to meet the un-I-te-lyu. On December 22, 1317, the enemies met in a so-ro-verst from Tver, at the village of Bor-te-ne-ve. There was a great battle going on. The howl of the moscow-of-the-go prince-zya is not you-der-zha-lo and in a hurry, but be-s-zh-lo. Prince Mi-ha-il pre-followed-to-the shaft of enemies, and the infinite multitude of in-and-new, in-by-thous and crumpled-ups , mustache-I-whether rat-noe in-le; they lie like sheaves on the field during harvest time. The Great Prince Ge-or-giy, with the rest of the howl-ska, fled to Tor-zhok, and from there, to the Great New-go-rod. His same-na Kon-cha-ka-Aga-fia, brother Boris and many princes-zey and boy-yar, as well as ta-tar, take something in a be-di -te-la-mi captured. Before-spe-hi sa-mo-ho-ho Mi-ha-i-la would be all is-se-che-us, but on the body there is not an eye-for-moose not a single ra -us. The prince from-let-stealed to the will of many Russian captives, for-hva-chen-nyh ta-ta-ra-mi Kav-ga-dyya. With great joy, the holy Mi-ha-il returned to Tver and h-rya-cho bla-go-da-ril for yes-ro-van-nu -be-du of the Lord-by-yes, I pre-clean His Mother and the holy Ar-khi-stra-ti-ga Mi-ha-i-la.

Seeing in the same way Ge-or-gy, Kav-ga-dyy ordered his squad to run to the camp, and the next day after the battle, you showed up I went to Tver and asked for peace. The holy Mi-kha-il accepted him with honor, and the ta-ta-ry about-ma-nom go-vo-ri-li prince-zyu: “From now on, we are yours. Without ve-le-niya ha-na come-ho-di-whether we are on you with Ge-or-gi-em; we vi-no-va-you and fear the wrath of the tsar for the fact that there was a lot of blood.

Saint Mi-ha-il, believing in their flattering speeches, generously bestowed on Kav-ga-diya and his retinue and left it with honor.

Meanwhile, the great prince gathered from the new-go-rod-tsev and psko-vi-whose new army and with him again moved to Tver. The army met on the Volga, near the Si-not-ev-th ford. Holy Mi-ha-il did not want to once again in vain, but pro-li-vat christ-an-sky blood; prince-zya for-key-chi-whether the world. Holy Mi-kha-il, yes, before-la-gal prince-zyu Ge-or-gyi together from-right-to-go to Or-du and there before khan-nom ho-da- tai-stvo-vat for the Russian land.

Meanwhile, in Tver, the su-pru-ha of the ve-li-ko-th prince, the sister of khan, passed away. There was a rumor that the leading prince-gi-nu in Tver was repelled. The Moscow prince and Kav-ga-dyy agreed to act for one thing. Ge-or-giy from-prav-vil-sya to Or-du with many princes and boyars. I hurried to Or-du and Kav-ga-dy. They na-pi-sa-li on the holy Mi-ha-i-la many false testimonies and you called the wrath of the khan. On him, kle-ve-ta-li ha-nu, as if, having collected a lot of yes-no in the cities, the prince wanted to run to the Germans, and to the ha-nu I didn’t want to go, that, in general, he didn’t in the way of the khan’s power. Then the holy prince from-prav-vil to the Or-du of his 12-year-old son-on Kon-stan-ti-na, ve-ro-yat-no, in ka- che-stve for-lie-no. Once-angry-van-ny Uz-bek ordered to put Prince Kon-stan-ti-na Mi-hi-lo-vi-cha into custody and kill him go-lo- house, but ha-well, so-vet-no-ki, they said that if he kills his son like that, then his father will never come to Or- du. Con-stan-ti-on from-pu-sti-li. Kav-ga-dyyu didn’t want the Tver prince to come to the Horde and manage to justify himself. For this reason, he sent the Tatars to re-seize him and kill him. One-on-one, this did not work out. Then he began to say to the ha-nu that Mi-ha-il would not come to Or-du and that it was necessary to send an army to him as soon as possible. But on August 6, 1318, the b-go-faithful prince Mi-kha-il from-prav-vil-sya to khan, taking the b-go-word-ve-nie from the bishop -sko-pa Var-so-no-fiya and at his own spirit-hov-no-go from-tsa Igu-me-on John-on. Forgive the holy prince with his close ones on the bank of the Ner-li river. He used-ve-give-sya before the father of the spirits and opened his soul to him. “From-che,” the holy prince said, “I cared a lot about helping Christ-sti-a-us, but for my sins they come-ho-dit-sya ter-sing a lot of cha-go-stay because of our times-to-ditch. Now, bless me, from me: maybe I’ll come to shed my blood for the right-to-glorious people. May the Lord grant me from-fore-for-sin-sin-ings, may God-send christ-a-a-we in peace.

To the river Ner-li, the saint Mi-ha-i-la pro-vo-zha-li su-pru-ga prince-gi-nya An-na and his son Prince Vasi-liy. Here the holy prince on-ve-ki pro-stil-sya with them; having given them his blessing, he set off on his way. Inconsolable cry-ka-la prince-gi-nya, anticipating trouble and saying good-bye to her su-prud. She returned with Prince Vasi-li-em to Tver. And Saint Mi-kha-il took with him two other sons-no-wei - Di-mit-ria and Alexander. In Vla-di-mi-re, they were met by the Khan's Sol Ah-myl. “Hurry to Or-du,” he said to the holy Mi-ha-i-lu, “the khan is waiting for you; if you don’t show up in a month, the king decided to go to war in your area. Kav-ga-dy ho-vo-ril you-bye before the khan that you will not come to him.

Then the bo-yare became-whether from-go-va-ri-vat prince-zya from trips to khan-nu: “Here is your son in Or-de, send another ". So the sons-no-vya go-in-ri-whether to him: “Beloved ro-di-tel, don’t go to the Or-du yourself, it’s better to go to go-li-bo of us; after all, on you, v-ve-whether kle-ve-tu before khanom. Re-wait until his wrath has passed.

But the holy Mi-ha-il with firmness answered: “Know, my dear children, the khan does not need you, but me; mo-she ho-lo-you he ho-chet. If I deviate from the trip to the ha-nu, then from-chi-on mine will be omitted-a-hundred-she-on and a lot of hri-sti-an from-bi- then, yes, and I myself am not running away, well, then death; Isn’t it better now to let me live my soul for many.”

Wishing to comfort his children and the boyars devoted to him, the prince reminded them of the holy ve-to-mu-che-no-ke Di-mit -rii So-lun-skom, someone said: “God-by-di, if this city is like this, then I’ll die with it; if You save him, then I will be saved with him.”

After that, the prince instructed his sons, for-ve-let them live good-ro-de-tel-but and b-go-che-sti-vo. Getting ready for death, he wrote for-things, ras-pre-de-lil between the sons-no-vya-mi of the city-yes-y-e- of the prince-same and pro-stil-Xia with them. Pla-ka-li de-ty, letting your father go to the Horde to certain death, and you could hardly part with him. Holy Mi-kha-il from-pu-styled his de-tey to Tver and went to kha-nu with bo-yara-mi. On September 6, he arrived at the mouth of Do-na, where ko-che-wa-la then Or-da. Here the saint Mi-ha-il saw with his son Kon-stan-ti-n. According to custom, the prince generously gave gifts to the khan, his wives and attendants. Han sna-cha-la to-free-but mi-lo-sti-vo about-ho-dil-sya with Mi-ha-i-lom. He even gave the prince an order to protect him from insults. For half a month, Saint Mi-kha-il was in Or-de. But the evil Kav-ga-dy did not cease to slander him. Finally, Uz-bek said to his lords: “What do you say to me about Prince Mi-ha-i-la? Bes-with-passion-but ras-su-di-te him with the prince Ge-or-gi-em and tell me which of them is vi-no-vat; right-in-the-go I will rob, and vi-no-va-that-go will pre-damn the execution.

And the same hundred khan did not know that he wove the kaz-new to the holy prince-zyu, unfading-yes-my wreath mu-che-no-ka.

Unpra-ve-den was the trial of the holy Mi-ha-i-lom. Su-di-i-mi would be the evil Kav-ga-dy with others of your own-and-mi one-but-mouse-len-no-ka-mi. Gathering together in one-well-ve-zhu (pa-lat-ka, ki-bit-ka, sha-ter ko-chev-ni-kov), vel-mo-zhi ha-na called of the holy prince and ko-var-but from-mouse-la-whether his guilt: they claimed-waiting, if Mi-ha-il so-bi-ral in the city -I will give a big tribute and did not pay ha-well, you-ho-yes. Innocent Stra-yes-letz, loving the truth and saying only is-ti-well, demon-fear-but-whether-chal false-for-ka-za their judges. One-on-ko Kav-ga-dyy was not only a judge, but also an ob-vi-ni-te-lem and a false swi-de-te-lem against the saint: he rejected all the justifications of the holy Mi-ha-i-la, full of true truths, raised false statements non-niya for the goodness of the prince and justified his parties. After this-th time-bi-ra-tel-stva, the passionate judges did-not-whether ha-nu that the holy Mi-ha-il vi-no-ven and deserve -va-et death. But the khan did not dare to immediately condemn him to death and ordered the hall to re-watch him de-lo again. So windows-chi-elk the first time-bi-ra-tel-stvo de la. A week later, the holy Mi-ha-i-la was again called to court; this time, bring him already in the eye. Judges you-sta-vi-whether against the prince following the following about-vi-not-niya: “You were proud and didn’t-k-ryal-sya ha-nu, shamed him ambassador and fought with him; beat many ta-tars and didn’t give a ha-well yes-ni; co-bi-ral-sya with the kaz-noyu run to the Germans; in-sy-lal kaz-well pa-pe; killed the prince-gi-nu Ge-or-gy.

The blessed prince Mi-ha-il was so justified from these accusations and slander: “I am Tsar-ryu in-ko-ren. No matter how much yes-no paid ha-nu, I have a letter for that. I entered the battle with the khan's word involuntarily: he came at me with the prince of Moskovsky; I didn’t keep the ambassador in captivity, but with honor I let him go to the Ord. And to poison, well, Prince Georgy, God is a witness to that, I never thought of it. My brother Georgiy Da-ni-i-lo-vich would remember my friendship and love for him. Even his father, I helped more than once in troubles and he was not with-per-no-one. He himself rose up against me and wanted to rule everything against our custom. Su-di-the same me right-wed-li-vo and mi-lo-sti-vo.

But dishonest judges, in fact, didn’t mention those who, according to the words of the psalm-singer, they have mouths and do not speak, they have eyes and do not see, they have ears and do not hear(). For-ra-it, they decided to kill the holy prince, and Kav-ga-dyy furiously answered him: “You are not worthy lo-sti, but up to a hundred deaths. Vel-may-do-do-not-whether ha-nu, that even now they are convinced-de-we of the guilt of Prince Mi-ha-i-la and that he is worth in death. Uzbek-bek said to this: “If it’s right, then do it.” After the pri-go-vo-ra, they came-hundred-vi-li to condemn-den-no-mu seven hundred-ro-zh, tie-for-prince-zya, raz-gra-bi-whether him clothes; at the same time, they drove away from him all his boyars and servants, moreover, they beat them strongly; Delete-whether and the father of his spirit-hov-no-go ig-me-on Alexander.

So the saint was left alone in the hands of the godless. Only one consolation remained for him - prayer, and a blessed stray-one-hundred-ter-peter, not drinking evil-would be against his enemies , began to re-sing the bo-go-spirit-but-vein-psalms-we Da-vi-to-you. On another day - it would be resurrection-se-nye - ta-ta-ry up-lo-zhi-whether on the neck of the holy heavy co-lo-du, so that -li-chit mu-che-niya bla-zhen-no-go; but he prayed with a short-study and cried out: “Glory to You, Vla-dy-ko Che-lo-ve-ko-love-che, that You helped me-to-lo-live now on-cha-lo mu-che-niyu mo-e-mu, honor me and end this feat: let them not confuse me with -va lu-ka-vy and threats of neche-sti-vy do not frighten me.

At that time, the khan moved on hunting to the be-re-gams of Te-re-ka. According to custom, the whole Horde should have accompanied him. Did it also attract the holy Mi-ha-i-la. Ty-gost-but would-lo this is a re-movement for the holy stra-dal-ts. On his neck lies a heavy ko-lo-yes; every night on the same ko-lo-du for-key-cha-li and ru-ki of the saint. There was only one thing to console him: to him, would the higu-men, the priests and his son Kon-stan-tin come to him. All the time of travel of his saint Mi-ha-il spent in post, every week he used-ve-to-val -sya and communated with the saints of Christ Ta-in. The blessed prince still had a habit of singing the psalms Da-vi-da every night. All the more so now, condemned to death, he comforted himself with the psalms. But since the enemies are behind the key-chi-li ru-ki of the stra-dal-tsa in the co-lo-du, then in front of him with an unfolded Psal-ti-ryu stood from-rock and re-re-ver-you-shaft leaves.

So prayed a hundred-ter-pets with tears all night long. During the day, his face was clear and light; with his meek word, he comforted those around him and tried to encourage them: “Do not be sad and do not grieve, my friends , don’t be upset by the fact that the one who-ro-go you got used to see before in princely clothes-i-nii, now for-to van in ko-lo-du. Remember how many blessings I received in my life, don’t I really want to suffer for them? And what does this temporary mu-ka mean in comparison with the devil-numbers-len-us-mi gre-ha-mi mo-and-mi? I have to suffer even more in order to receive forgiveness for my sins. Remember, the righteous and blessed Job himself, being pure, having endured a lot of suffering. Are you pe-cha-lit ko-lo-yes? Do not be sad, my friends, - soon she will not be on mine.

The evil Kav-ga-dy and now did not leave the bond, but tried to increase his suffering. With the aim of over-ruling over the holy Mi-ha-i-scrap, he ordered you to take him to the auctions, where there were a lot of things. Here he came to put the holy prince on a ko-le-ni before himself, laughed at him, told him a lot th to-sa-di-tel-ny words. Then, as if tro-well with-stra-da-ni-em, turned to him with the following speech: “Know, Mi-ha-il , such is the custom of khan-tea: if he is angry at someone, yes, from his relatives-no- kov, then pri-ka-zy-va-et keep it in co-lo-de. But when his anger passes, then he returns to the former disgrace. So you will be free tomorrow or the day after tomorrow, and you will be in greater honor.

Then, turning to the hundreds, he said to them: “Why don’t you take off the co-lo-dy from him?”

For-no-may that Kav-ga-dy from-de-va-et-sya over the unfortunate prisoner, they from-ve-cha-li with a smile: “We will take it off tomorrow or the day after tomorrow, as you said. - "So support-hold now-now-lo-du, so that she does not give-wee-la his shoulders."

One of the hundred-ro-zhey began to support ko-lo-du, mu-chi-tel pre-la-gal holy-to-mu different personal questions. But on-ro-du Kav-ga-dy said that the prince was condemned to death for his guilt by den khan. Finally, over-roaring over the holy prince-earth, Kav-ga-dyy ordered from him. Move away a little, holy Mi-kha-il for-ho-tel from-breathe. A different tribal crowd of idle spectators escaped: Germans, Greeks, Lithuanians, Russians, and with anyone with torment looked at the one who sat before on the ve-to-prince-same pre-hundred in honor and glory, and now in the eye -wah pe-re-no-sit in-ru-ga-nie. One of the princely ot-rocks said to the saint-mu-che-no-ku: “Prince, wouldn’t it be better for you to go to your pa-lat-ku and there from-breathe? You see, there are a lot of people standing here, everyone is looking at you.

And I would have been in-no-she-nie to them: vi-de-sha me, in-ki-va-sha gla-va-mi of your-and-mi(), - from-ve-chal stra-da-lets with the words of the Holy Pi-sa-niya. - But do not pre-sta-well rely on You, Lord, like you are is-tor-gy me from the womb, my hope is from sos-tsu ma-te-re my-her ().

The prince got up and went right to his tent. From that time on, there were always tears in the eyes of Christ the Stray, for he saw his quick end-chi-well.

Meanwhile, Or-yes remained behind the river Te-re-kom, under the city of De-dya-ko-y, not far from the city of Der -ben-ta. For twenty-six days now, the holy sufferer has been kind. More than once the servants before-la-ga-li to him: “Our lord, the great prince, you are already with us for you -no. Run to the mountains, save your life.” But the holy prince firmly answered them: “Before, I never ran away from my enemies, I will not do this now. If I alone save myself, and my boys and servants remain here in trouble, then what honor will I have for this? I can't do this. Yes, there will be God-under-nya in-la!

On November 22, early in the morning, the holy Mi-ha-il ve-lel made-to-sew for-morning-re-nu and Divine Liturgy. With heart-deep attention-ma-ni-em, o-li-va-essing tears, the holy prince listened to the divine service, he himself pro-chi- tal pra-vi-lo re-ed Pri-cha-shche-no-eat. The blessed prince used-ve-gave-sya and joined the holy Christ Ta-in. He was about to die, in a way that he saw a dream that told him about his death. After the tur-gyi, the prince pro-stood with the clergy, someone was with him (igu-men, two hiero-mo-na-ha, two puppy-no-ka and dea-con): every-to-go-lo-shaft, tears-but asked-strength not to forget him and always remember in your own lit. Therefore, he called his son, Prince Kon-stan-ti-na, to himself. Holy Mi-kha-il gave him the next instruction on how to keep his right-to-glorious faith, to read the temple -we are God's, spiritual and other-Che-sky rank, bless the strange and the poor. Then, the stra-da-letz-prince made a race-in-a-same about his father’s rank, about boyars and servants, ordering-ka-zy-vaya about-ho- dit-sya with no-mi-attention-ma-tel-but and mi-lo-sti-vo. After that, he said: “Give me the Psalter, for my heart is full of embarrassment.” When he unfolded the book, the following words were revealed to him: “My heart is crumpled in me, and the fear of death is on-pa-de on me(). Saint Mi-kha-il said to the priests who were with him: “Tell me, what do these words mean?” They answered him: “Sir, don’t embarrass your heart with the words of the si-mi, for in the same psalm I say-for- But: Raise-up-zi on the Lord-yes-yes-your-chal, and Toy you pre-pee-ta-et ()».

These words comfort the sufferer, and he continued reading the psalms Da-vi-do-vy. Suddenly, in the tent, run-ha-et the prince-same from-rock; he was pale and with a pu-gan-ny voice said-hall: “God-su-dar, Kav-ga-dy and Ge-or-giy are coming with a lot of on-ro - yes, and straight to your shat-ru. Then the blissful stra-da-let the mole for-me-til: “I know what they are going for - to kill me.” Therefore, he sent his son to his Kon-stan-ti-na under the protection of the wife of the khan. Meanwhile, godless killers would not be far from the holy Mi-ha-i-la. Kav-ga-dy and Ge-or-giy stayed at the tor-gu, not far from the tent of the holy Mi-ha-i-la, and went with to-her. From-here-yes, they sent the murderers to the holy prince-zyu. Like wild animals, murderers suddenly in the tent, dispersed all the prince's servants. The saint at that time stood on prayer and, for the last time on earth, glorified his So-create-te-la. Having seized the saint by the ko-lo-du, the killers hit him against the wall, so that the wall-on the shat-ra passed. The prince rose to his feet. Then, all the killers of the whole crowd, sing on-throw-si-lissed at him, top-ta-li no-ga-mi, not cute-lo-heart-but bi-li; so one of them, Ro-man-tsev, grabbed a knife, hit the holy prince in the side with it and turned the knife several times in the wound, finally, you-re-hall of the heart. Thus, the sufferer of Christ gave his holy soul into the hands of the Lord. Mu-che-ni-che-kon-chi-on-holy Mi-ha-i-la after-to-va-la on Wednesday, November 22, 1318, at the third hour of the day.

A crowd of Tatars and Russians, who were in Or-de, attacked pa-lat-ku, kill that prince and raz-gra-bi-la her. The holy and honest body of mu-che-no-ka would be bro-che-but and lie-zh-lo without any-one-to-kro-va, for the murderers of the co-ditch -whether from the holy prince-zya clothes. One of the evil-de-evs came to bargain with Kav-ga-dy and Ge-or-gy and said to them: “For-ka-for-your is-full-not-but.”

Then Kav-ga-dy with the prince quickly rise-e-ha-li to pa-lat-ke. Seeing the prince’s wife’s body, Kav-ga-dyy reproachfully said to Ge-or-gy: “If he is not your elder brother, everything but how is the father? What is it that his body lies without shelter, thrown to the pavement of all? Take him and take him to your land, according to your custom, in his father's rank.

Prince Ge-or-giy listened to this co-ve-ta. He told his servants to cover the body of the saint, and one of them covered him with his outer clothing. Therefore, the prince came to the hall to live the body on a large dos-ku, and raise the dos-ku to the cart and tie it tightly.

The son of the prince-zya-mu-che-no-ka Kon-stan-tin, some-ry boy-yars and servants barely managed to run away to the wife of the khan and, pol-zu- being in the patronage of the ta-tar tsar-ri-tsy, from the evil death fled. Other bo-yare and servants of the Tver prince-zya would be once-de-you, under-ver-well-you in-bo-pits and for-ko-va-ny in the same le-for. Having given the death of the saint Mi-ha-i-la, side-ron-ni-ki of prince Ge-or-gy - prince-zya and bo-yare - got together in one - well, I know, pi-wh-w-no, and everyone boasted about what kind of w-well you-think-small on suffering.

The holy body of Prince Mi-ha-i-la, at the order of Ge-orgy, was taken to the river Adezh (which means - go-rest ). But-whose two hundred-ro-m-would-whether we-stav-le-we guard him. But a strong fear fell upon them; one hundred bro-si-lis ran away from the cart, where lay the body of the holy moo-che-no-ka. Early in the morning, they returned to their place, and they see a wondrous miracle: to the wagon, tie-for-one-only do- ka, the body is le-zh-lo especially-bo, wound to the ground, moreover, a lot of blood came out of the yaz-you. The right hand of the saint was under-lo-same-on under his face, and the left hand was on-ho-di-losing at the wound. Surprisingly, there are many predatory animals in the steppe, and not one of them dared to touch the holy remains mu-che-no-ka. So in-is-ti-not the death of the pra-ved-ni-kov is honest; death is sin-no-kov l-ta. The evil man-lo-ve-ko-killer-tsa Kav-ga-dyy did not run from the great-ved-no-go court of God: soon he was executed by order for-niyu ha-na Uz-be-ka.

On the same night, many of the christian and other-faithful vi-de-li, like two clouds of autumn-nya-whether that place where on-ho-di-moose honest body kill-en-no-th prince-zya. They either converged, then dispersed and si-I-whether, just like the sun. In the morning go-vo-ri-li: “Prince Mi-ha-il is a saint. He was killed not-guilt-but.

From the river Ade-zhi, the bodies of the saint were taken to Ma-d-zha-ry. Here the merchants, who knew the holy Mi-ha-i-la, would you like to cover his body with do-ro-gi-mi fabric-nya-mi and in a hundred to be in a holy temple. One-on-the-bo-yar of Prince Ge-or-gy does not allow them to do this; they put him in the barn and sent guards. But God glorified with a marvelous image of the power of His pleasing: many of the inhabitants at night saw that over in that place, a fiery pillar rises from earth to heaven. Others, however, saw ra-du-gu, someone leaned over that barn. From-here-yes, the relics of the holy Mi-ha-i-la were carried further; in-carriage with the saints, stop-mi-bla-go-ver-no-th prince-zya approach-e-zha-la to Bez-de-zhu, and some-rye from life -te-lei of that city-ro-da vi-de-li, that there are a lot of things on-ro-da with candles and ka-di-la-mi around-zha-lo te- lo mu-che-no-ka, light riders-no-ki but-si-lis in the air over the co-les-ni-tsey. When the bodies of the saint were brought to this city, the priests did not call to put him in the church, but -me-sti-li in the yard and guarded the whole night. One hundred people dared to lie down on the cart, where the body of the sufferer lay. Suddenly, nevi-di-may si-la from-bro-si-la his yes-le-ko in a hundred-ro-well. A hundred faces, in a sense, felt sick, and with great labor, could rise to his feet, but, dis-appearing in his co-gre-she-nii, he-lu-chil is-tse-le-nie.

Finally, the body of the prince-zya-mu-che-no-ka was brought to Moscow and rowed in the Kremlin’s Spassky mo-on-sta-re, in the church-vi Pre-ob-ra-zhe-niya. Blessed-faithful princess An-na didn’t know about the mu-che-no-che-sky death of her su-pr-ga. A year later, Prince Ge-or-giy returned from the kha-na with the ve-li-ko-prince-same yar-ly-kom. He brought with him from the Horde of the Tver boyars and Prince Kon-stan-ti-na Mi-hi-lo-vi-cha. Then, in Tver, they learned about the death of St. Mi-ha-i-la and about his burial in Moscow. Prince-gi-nya An-na and de-ti of the holy prince-zya pro-si-li prince-zya Mos-kov-sko-go-re-vez-ti holy relics of mu- something to Tver. Ge-or-giy ed-va gave his consent. Then from Tver-ri from-great-vi-li to Moscow-va-yar, so that they with the triumph of re-re-carry the relics of the holy Mi-kha-i -la. Arriving in Moscow, they were able to see a marvelous miracle, for some reason the Lord bless-go-lil glorify His own pleasure -Nika. Smoldering co-ver-shen-but not kos-well-elk of his holy body. The messengers took the coffin with the relics of the saint and carried him to Tver with a great honor. When the procession came nearer to the city, Princess An-na with her sons-no-vya-mi Di-mit-ri-em, Alek -san-drom and Va-si-li-em in-whether to-meet Vol-goy in na-sa-dakh, and Bishop Var-so-no-fiy with all the sacred with-bo-rum and an infinite multitude on-ro-yes met the holy relics on the bank. We-would-lo-ry-da-nie; behind the lament, on-ro-yes, there was no-lo-heard-but-chur-kov-no-th-singing. Especially-ben-but bitterly pla-ka-la of prince-gi-nya An-na.

September 6, 1320, the holy relics of the b-go-ver-no-th prince-zya Mi-ha-i-la would-were-gre-be-us in the building en-nom them so-bor-nom temple Pre-ob-ra-zhe-niya of the Lord-yes-on-she-go Jesus Christ, where would-whether in-gre-be-us and ro-di-te-whether it, the great prince Yaro-slav Yaro-slavich and the great prince-gi-nya Xenia.

The Lord would please, but glorify His own please-no-many-mi-chu-de-sa-mi. Even before the opening of his honest relics, bless-go-che-sti-people mo-li-were at his tomb about the resolution of their week -gov and in-lu-cha-whether is-tse-le-nie. Local feast-but-va-nie b-go-ver-no-mu prince-zyu Mi-ha-i-lu in Tve-ri on-cha-elk, ve-ro-yat-but, soon-re after re-re-not-se-ning of his relics from Moscow; all-Russian feast-no-va-nie to him is set-new-le-but on So-bo-re 1549.

In 1606, to the Russian land, on-pa-whether in la-ki and li-tov-tsy; the enemies reached the Tver pre-de-catch and strongly lowered the country. But the Lord sent the Russian land gloriously for a shield. Don’t-I-te-whether you often see-de-li, how from the city-ro-yes you-e-zhaled a marvelous rider-nick on a white-scrap horse with an ob-on-wife-sword in hand. Fear then attacked the enemies, and they fled. When-when before-in-di-te-whether un-I-tel-sko-go howl-ska see-de-whether iko-well-holy Mi-ha-i-la, then they swear howl in-ve-yes-whether holy to the Tver-sky Feo-to-ti-stu (ruled the Tver eparchy from 1603 to 1609), which is amazing ny rider-nick, someone-ro-go they saw-de-li, and was the holy Mi-kha-il.

The imperishable relics of the mu-che-no-ka-prince-zya would be ob-re-te-na in 1632, November 24. At the same time, many miracles happened at the tomb of the saint. Some-rye vi-de-li-fiery pillar above the cathedral-boron temple, where there are honest relics. In 1655, disaster befell Tver - a strong mo-ro-wind blew, and many people died from this bo- climb. The then archbishop of Tver Lav-renty (ruled the Tver eparchy from 1654 to 1657) by the blessing of Pat -ri-ar-ha re-re-lo-lived the relics of a saint in a new shrine. At the same time, the coffin-ni-tsu of the holy-th-but-si-whether around the city-ro-yes. And from the same day, the pain was pre-beautiful. In the remembrance of such a miraculous beyond the steps of the holy Mi-ha-i-la in Tver, a cross was established move.

Prayers

Troparion to the Blessed Prince Mikhail of Tver

Raising your mind to God, / and you desired life from the Angels, / you left the perishable glory of the earth, blessed, / and you laid down your soul for your people, / you took the crown against your labors, God go away Michael,// pray to Christ God for those who honor your holy memory with love.

Translation: Raising your mind to God and wishing for life together with the Angels, you left the perishable glory of the earth, blessed, and gave your life for your people, you received a crown for your labors, God-wise Michael, pray to Christ God for those who honor your holy memory with love.

Kontakion to Prince Mikhail of Tver

Seeking the highest and despising the earthly glory, / Thou hast stained the Church of God with thy blood, / Thou didst suffer for Nuzhe, holy Michael, / the slaughter of an unrighteous reception rejoiced. and incessantly for all of us.

Translation: Aspiring to Heaven and despising earthly glory, you stained the Church of God with your blood, and you suffered for it, Saint Michael, gladly accepting an unjust death. Therefore, standing with the Angels before Christ God, pray unceasingly for all of us.

Prayer to the Blessed Prince Mikhail of Tver

Wonderful in suffering, holy, faithful great prince Michael! Great deeds and labors of yours, even for orthodoxy, for the Church of God and for your fatherland, the city of Tver laid down. You, having desired the highest, left the perishable glory of the earth, and being jealous of the ascetic of Christ, you valiantly resisted the fury of the wicked king and the prohibition of his evil-minded governor. You, accepting unjust condemnation and slaughter, accepted the Kingdom of Heaven, and with blood drops, like a wonderful stone, decorating your crown on your head, now stand in Heaven to the Throne of all Lords with the face of an angel and with all His saints. For this sake, flowing to the race of your relics, we kiss them with our hearty lips and tenderly cry out to you: about the namesake of the heavenly governor of the higher powers, Grand Duke Michael! Pray unceasingly to Christ God for your city, for people and for all Orthodox Christians. Be a strong supporter against the enemies of Orthodoxy of the Church of Christ. Be our helper to improve everything that is good for our benefit and salvation, protect us from the temptations and misfortunes that come in temporary life, and do not deprive us of your intercession to Christ God, in the hedgehog receive forgiveness of our sins and be blessed by Heaven of the village with His chosen ones Yes, even in this His honorable and magnificent name is glorified forever. Amen.

Second Prayer to the Blessed Prince Mikhail of Tver

Oh, holy Prince Michael! Ask us, servants of God (names), with the Lord God, by your intercession, peace, health, long life and prosperity in everything. Be our helper all, even to our salvation and benefit, perceive; protect us from temptations and misfortunes that come in temporal life, and do not deprive us of your intercession to Christ God, in which you receive forgiveness of our sins and be made worthy of the Heavenly village with His chosen ones, as even in this the most honorable and magnificent e is His name forever and ever . Amen.

Canons and Akathists

Akathist to the Holy Right-Believing Grand Duke Mikhail Yaroslavich, Wonderworker of Tver

Kondak 1

Chosen by God from earthly princes to the heavenly bright martyr army, from the earthly sowing vale to the Kingdom of Heaven, thou hast moved: thou hast laid down thy soul for thy people. Meanwhile, as if you had boldness to the Lord, pray for the Russian state, for your city and for the people who call you: Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Ikos 1

The Creator of angels and all creatures, having foreseen you as an angel and a warrior for Christ, is invincible, the archangel of the heavenly armies, you are called well-appointed. Meanwhile, glorifying God's providence for you, as a chosen vessel of Christ's grace, we cry out to you: Rejoice, blessed branch of Equal-to-the-Apostles Vladimir; Rejoice, child of the faithful and pious Yaroslav and Xenia. Rejoice, as if you were an orphan in the womb of your mother, you have found a place for all of God in your father; Rejoice, for under the shelter you crept with His wisdom and advanced with age. Rejoice, for thou wast good-natured and well-behaved as a youth; Rejoice, for from your youth you have loved more than any treasure of Christ. Rejoice, for thou wast worthy of love from God and a man worthy of love; Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 2

Seeing you, your blessed mother Xenia, like Anna Samuel, prospering in age and wisdom, adorned with the fear of God and all the virtues, rejoicing in you, gratefully singing wisdom to the mentor and the giver of meaning to God: Alleluia.

Ikos 2

Having a God-wise mind, like Solomon, with all your heart you loved, blessed, the wisdom of God, and you searched diligently from your youth; the same from God, the gift of reception, the building of the temple of the Tsar, the wise, was jealous. For this glorifying sake, we call you: Rejoice, for thou hast erected a beautiful temple of the Transfiguration of the Lord; Rejoice, for thou hast generously adorned from thy estates. Rejoice, for with all your heart you have loved the splendor of the house of God; Rejoice, for thou hast deigned to abide in it more than all the worldly pleasures. Rejoice, for the temple of God itself was alive, spiritual; Rejoice, for your prayers, like a fragrant censer, you brought to God. Rejoice, for the zeal of your prayers and deeds, like a fat burnt offering and an immaculate sacrifice, the Lord is pleasant; Rejoice, for even now, more than gold, your precious holy relics adorn this church. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 3

The power of the Most High autumn is thee, and the Spirit of God hovering over you, as if over David, when the Lord raised you to the ancestral throne as the Grand Duke of the glorious city of Vladimir. The same priests and princes, and all the people rejoice in agreement, thanking God, who lifts up His humble, and singing to Him: Alleluia.

Ikos 3

Having a God-loving soul and a merciful heart, when you took the power of the great prince, you did not change your disposition to the humble, loving and loving: you were trying to take away every tear from the face of the afflicted and you were an assistant to everyone in need. Also, do not leave us, hoping for thee and crying out like this: Rejoice, lover of saints and priests and conversant with God-wise monks; Rejoice, feeder of widows and orphans and offended intercessors. Rejoice, youth and young men with your pure life of piety and chastity to the teacher; Rejoice, shelter of the elders and the poor, and repose of the sick and suffering. Rejoice, adorned with more virtues than porphyry and viss; Rejoice, crowned with piety more than a precious diadem. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 4

We are overwhelmed by a storm of lust for power, Prince George with caresses and gifts, ask the Khan for the great reign of Vladimir; but you, humble wise, having given your rightful possession to him, you departed to the fatherly city of Tver. Not even for the shedding of Christian blood, you betrayed your work to God, who judges righteously, singing to Him: Alleluia.

Ikos 4

Hearing, like your relative, not satisfied with the taking away of your great reign, within the limits of Tver with many Tatar army inside, destroying monasteries and temples, exterminating the masses with fire and sword, and despoiling and plundering the flock handed by God, like Abraham, you gathered your household, and conferring with them, you wanted to lay down your life for the holiness of the Lord and for your people. For this sake, and now we thankfully cry out to you: Rejoice, prince after the heart of God, telling your sorrow to God; Rejoice, noble and humble voivode, casting your sorrow on God. Rejoice, commandment of Christ, if you love your neighbor, justifying your deeds as if to yourself; Rejoice, jealous of Moses and Paul in zeal for the good and salvation of your people. Rejoice, thou who did not seek the glory of the earth in battles, but the defenses of the reproached shrine of the Lord; Rejoice, taming the Tartar rampage by the power of God. Rejoice, thou who protectest thy people from ruin, captivity and fierce death with the help of the Most High; Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 5

The godly star appeared to you with your howl, faithful Michael, before going before your regiments, with your right hand, strengthened by God, you destroyed the enemy and the local. The same, defeating the opposition. To God, the miraculous high muscle, who crushed battles and saved His people, sang Alleluia.

Ikos 5

Seeing the inhabitants of the city of Tver and the whole Tver region God-given victory to you, glorious, like the princess Konchaka and the insidious governor Kavgady, you captivated you, bring glory and thanksgiving to God and to you, your intercessor, with the praises of the crown. The same day we, having described the victorious honors to you, cry out: Rejoice, name of the archangel of the forces of heaven and imitator, crushing the enemy forces; Rejoice, god-protected leader, scatter the Tatar hordes, like the Canaanites. Rejoice, new Abraham, blessed by the Most High God, who subdue your enemies under your feet; Rejoice, David of Russia, crowned on earth with the weapon of God's grace. Rejoice, noble and pious prince, exalted in glory and honor in heaven; Rejoice, for the Lord has given you a blessing forever and ever and rejoiced thee with unspeakable joy before His face. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 6

The preacher of the Orthodox faith appeared to you, faithful to the prince, before the sons of Hagar; For Christ, the Son of God, the only salvation and comfort of people be preaching the words of God-wise and with your patience, the leaders taught you to sing to Him: Alleluia.

Ikos 6

You shone forth in the light of the saints, like the sun, with a crown of glory stuck in heaven and glorified incorruptibility of the body on earth: having suffered faith for the sake of Christ, the Kingdom of magnificence and the crown of kindness from the hand of the Lord received thou. Meanwhile, standing before the throne of glory, remember us who praise you and say: Rejoice, passion-bearer of Christ, in all your life, faithful servant of God; Rejoice, glorious God I will take out on earth, and now an angel and archangel cohabitant. Rejoice, for the work of love and the exploits of piety with the saints and the righteous glorified; Rejoice, for your suffering and strong patience, you were numbered a martyr. Rejoice, firm and fearless confessor of Christ; Rejoice, wonderful helper to all and a guardian from God given to us. Rejoice, warm and charitable prayer book for those who honor you; Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 7

Although you see the good days, not with revenge, but with love you rewarded your enemies: Kavgadyya and other captives with gifts to the ground let them go and, having bestowed peace on Prince George, do not destroy Christians, but rather protect them from the filthy exhorted you. Help us, O holy one, follow the path of the world and follow your love, let us sing favorably to the God of the world: Alleluia.

Ikos 7

We understand the new Joseph the gentle and the meek David, the God-wise Michael: for his brethren, this Saul does not want to avenge their anger. And you, having in your power those who seek to destroy you, are not like captives, but like visitors you had them, doing good to your enemy. For this sake, praising you, we cry out: Rejoice, Russian Joseph, doomed from your brethren to captivity and death by the Ishmaelites; Rejoice, for those malice is not only a sword, but seeker to tame love. Rejoice, sower of enmity and vengeance of the devil, like David of Goliath, conquering the enemy with meekness and mercy; Rejoice, thou who consoled thy captive enemies with a word and satisfied with food. Rejoice, thy people, squandered by war, gathered by love; Rejoice, thou who didst comfort and supply the ruined and needy. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 8

Some strange, but most beloved to God and man we see about you, St. Michael. Knowing the slander of your enemies and the iniquity of your judges, you were not afraid of the wrath of the Khan; but save your fatherland in peace, lay down your soul for your people, you desired, looking at the head of the faith and the doer Jesus, and you cried out to him: Hallelujah.

Ikos 8

Having betrayed everything to God, like a lamb without malice to the slaughter, thou art flowing, blessed; You didn’t want to be like a mercenary, who leaves the sheep, seeing the coming wolf, and runs, but like a good shepherd, flee to the advisers, you answered: if my belly keeps my flight, but my innocent people will destroy. The same glorifying your favorable care for the people, we cry to you: Rejoice, good shepherd, imitating the Chief Shepherd Christ; Rejoice, you who love your own people more than your relatives and more than yourself. Rejoice, endure everything, but save your people from ruin and vain death, the willful one; Rejoice, from those who kill the body and are unable to do anything else, you are not afraid. Rejoice, perishable glory of the earth for nothing; Rejoice, all the flattering advice of the wicked Kavgady is contemptible. Rejoice, preferring the preservation of the faith of Christ to all the red and glorious of this world, promised to you; Rejoice, if you suffer and die for Christ, that you reign with Him forever, pre-chosen one. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 9

You surprised all human nature with meekness and humility, O faithful prince: you averted the evil slander of your enemies with meek words; preshashe, Himzhe, the judge of all and the rewarder, and cried out: Alleluia.

Ikos 9

Vityas of many things will not be able to utter your great suffering, passion-bearer: send away your friends and relatives, I lay greatness on your neck, and be dissatisfied with the existence, as if with a burden of treasure, hunger, thirst and walking many after the khan during the day until you are exhausted, at night Thy hand and foot are in the treasury, but Thou hast no weakness in Thy penis. Meanwhile, remembering your deeds, we cry out to you: Rejoice, for your faith and fatherland, you endured dishonor; Rejoice, barefoot and smooth, bound and scolded by everyone, like a prisoner, drawn by the khan. Rejoice, thou who did not give psalmody for the sake of all-night sleep to thy eyes and every slumber; Rejoice, in your grief and misery of the weeping bolars and your friends comforting. Rejoice, your consolation is in the one Lord and prayers to Him; Rejoice, for the coming suffering and fierce death, you foresaw them, thanking God. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 10

At least save your soul, as a true Christian prepared you for death. Knowing more, as if death is near, at the door, with warm and tearful repentance before the spiritual father, you cleansed your soul and, by communion with the body and blood of Christ, having united with Christ, you sang to Him, who gives eternal life to all: Alleluia.

Ikos 10

Having asked the king of the wicked command, send your soldiers to kill you, and like wolves of a predator, like tigers, thirsty for blood, attacking evil on you, a lamb that is not wicked, and laying tormenting your neck, and hitting you with your head about the eye, and throwing it to the ground, metacarpals mercilessly, until the fiercest of all Romanets, strike your ribs with a knife and tear out your loving heart. The same to you, like a lamb, slain for Christ, praising, crying out: Rejoice, as to Abel, brotherly envy ruined, thou art like; Rejoice, for you have adorned your princely crown with blood drops, as if with a wonderful stone. Rejoice, for it is your sackcloth, in which you were killed, you made the most beautiful purple of the royal gold-woven; Rejoice, as your heart is pure and humble as a sacrifice to Christ, who suffered for us, you brought. Rejoice, as if imitating a martyr, thou art numbered with their countenance; Rejoice, you accepted death for Christ, you were honored to live forever with Christ. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 11

We bring singing of thanksgiving to the Lord for you who honor you, holy noble prince Michael, as if the Lord has given your incorruptible body to the Tver region for comfort and protection, for the city of Tver for glory and protection, for those who mourn for comfort, for those in distress for joy and help, for those who are sick for a source of healing, and to all who come to you by faith for salvation. To the same God, marvelous in the saints, we cry out: Alleluia.

Ikos 11

The light of the non-evening communicant reveal the Lord abie to you after your repose, blessed, the clouds of light are your body lying on the earth, protecting you from the wild animals, showing you with a pillar of fire to everyone the pillar of the former faith and truth, and preserving your body incorruptibly, glorify the miracles of you. We also cry to you: Rejoice, pillar of faith, show us the way to the land of promise; Rejoice, spiritual cloud, cover your people from troubles and misfortunes. Rejoice, vessel of grace, attract the hosts of the faithful to worship with your might; Rejoice, source of innocence, give healing to all who come with faith. Rejoice, invincible governor, as if in the stomach, and after death drive our enemies away from us; Rejoice, glory and hope of the city of Tver, remember us in your prayers. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 12

The grace given to you from God, leading the people of your city, and remembering, as if you loved them in your stomach even to death, I will take them to you, as a quick and strong helper in circumstances and sorrows that are in the city, flow. And you did not shame their hopes, soon delivering you from troubles with your prayers. To the same God, who saved and saves you for the sake of us unworthy, we cry out: Alleluia.

Ikos 12

Singing your suffering, we bless your holy memory, with faith and love we flow to the race of your relics, and as if an angel is coming from the face and with all the saints of the Life-Giving Trinity, we humbly pray to you: do not forget, noble prince, your people, save your city and weigh yours, as before, grant to all who flow to you, even to a temporary life, moreover, to an eternal life useful. Be merciful to us, who praise you with unworthy lips and sing: Rejoice, having reached the mountain city and naziraya your earthly city with love; Rejoice, many times the city of Tver miraculously saved from a deadly ulcer. Rejoice, rejoicing with angels, and do not forget your people in their sorrows; Rejoice, stand with the righteous to God of glory, and do not despise us sinners who pray to you. Rejoice, enjoy eternal and inexpressible blessings and kindly accept the widow's mite brought to you here; Rejoice, on earth and in heaven from God glorified and our unworthy of praise do not reject. Rejoice, faithful Prince Michael, glorious miracle worker of Tver.

Kondak 13

Oh, amazing in suffering, holy noble Grand Duke Michael! Look graciously on your humble servant and beg the Lord God to save your city and your people, and all Christian cities and towns from gladness, destruction, cowardice, flood, fire and all evil, and grant us all voluntary and involuntary sins, yes To the God who glorified you, we sing: Alleluia.

(This kontakion is read three times, then ikos 1 and kontakion 1)

First Prayer to the Holy Right-Believing Grand Duke Mikhail Yaroslavich, Wonderworker of Tver

Marvelous in suffering, holy noble Grand Duke Michael! Great feats and labors of yours, even for orthodoxy, for the Church of God and for your fatherland, the city of Tver laid down. You, desiring the highest, left the perishable glory of the earth, and jealous of the ascetic of Christ, you valiantly resisted the fury of the wicked king and the prohibition of his malicious governor. You, accepting an unjust condemnation and slaughter, accepted the Kingdom of Heaven, and with blood drops, like a wonderful stone, decorating a crown on your head, now stand in heaven on the throne of all the Masters with the faces of an angel and with all His saints. For this sake, flowing to the race of your relics, we kiss them with our hearty lips and tenderly appeal to you: oh, name the namesake of the heavenly governor of the higher powers, Grand Duke Michael! Pray unceasingly to Christ God for your city, for people and for all Orthodox Christians. Be a supporter strong against the enemies of Orthodoxy of the Church of Christ. Be an assistant to us to improve everything that is useful for our benefit and salvation, protect us from the temptations and misfortunes that come in temporary life, and do not deprive us of your intercession to Christ God, in which we receive forgiveness of sins and become worthy of a heavenly village with His chosen ones , as if, and in this, His honorable and magnificent name is glorified forever. Amen.

From the family of the great Moscow princes.

Grandson of the holy noble prince

Moscow prince in 1303-1325, then Vladimir in 1319-1322 (as Yuri III), Novgorod in 1322-1325.
The eldest son of the first Moscow prince Daniil Alexandrovich.

Prince Yuri Danilovich of Moscow

In 1303, Yuri (George) Danilovich inherited Moscow and Pereyaslavl after his father, receiving the title of Prince of Moscow. Having become a Moscow prince, Yuri Danilovich immediately showed himself to be an enterprising and unscrupulous person. In the same year, he annexed the Principality of Mozhaisk and Kolomna to Moscow, ensuring control over the course of the Moscow River. And he brought Prince Svyatoslav Glebovich from the Mozhaisk principality as a prisoner to Moscow.

In 1304, after the death of his uncle, Prince Andrei the Third Alexandrovich, Georgy also became contenders for the grand ducal dignity. According to the former custom, seniority belonged to Mikhail Yaroslavich of Tverskoy, since he was a grandson, and Yuri was only a great-grandson, and his father Daniel did not hold seniority. But the place of tribal disputes between the princes was now taken by rivalry in the right of strength: Yuri Danilovich was equal in strength to Mikhail of Tver, and therefore considered himself a strong rival in the right to receive the throne.

Feud between Yuri Danilovich of Moscow and Mikhail of Tverskoy

Both went to the Horde. When Yuri Danilovich arrived in the Horde and presented his claims to the throne of Vladimir, the Tatar princes They told him: “If you give more output (tribute) than Prince Mikhail of Tver, then we will give you a great reign.” He promised to give more to Mikhail Yaroslavich, but he added even more money. He was forced to give in, and Mikhail received a label.

The enmity between them, which often reached armed clashes, was fierce and irreconcilable, and the Moscow ruler enjoyed the support of the inhabitants of Novgorod.

In 1305, Mikhail Yaroslavich returned from the Horde and went to war against Moscow. It is not known how this war ended and under what conditions the rivals reconciled. Mikhail ordered to detain the Ryazan prince Konstantin Romanovich, who was taken prisoner by his father. He dreamed of keeping the city of Ryazan behind him, but this was not yet possible. In 1308, Mikhail again went to Moscow, fought under its walls, did a lot of evil, but left without taking the city.

Domestic and foreign policy of Yuri Danilovich

Yuri attracted Metropolitan Peter of Vladimir to Moscow's side. In 1311, he captured Nizhny Novgorod, where he put his brother Boris on the reign.

In 1315, the khan, following the complaints of Mikhail Yaroslavich, summoned Yuri Danilovich to the Horde. In 1316, he went to the Khan and, having stayed in the Horde for 2 years, managed to enter into favor with the Khan.

In 1317, he became related to the khan by marrying the sister of Khan Uzbek Konchaka (in baptism she received the name Agafya). The label for the great reign was presented to him by Khan Uzbek as a wedding gift. Thus, he returned to Rus' with the Tatar army and as a Grand Duke.

But soon he was defeated by Mikhail of Tverskoy, again fled to the Horde, where, with the help of Kavgady, close Khan Uzbek, he sought reprisals against his longtime adversary. Yuri accused Mikhail Yaroslavich of poisoning his wife Konchaka (Agafya), who died (according to rumors poisoned) in Tver under mysterious circumstances.

After the cruel execution of Mikhail of Tverskoy in the Horde in 1318, Yuri Danilovich received a label from the Khan for the great reign of Vladimir. Upon his return from the Horde in 1319, on the recommendation of Yuri Danilovich, his brother Athanasius began to reign in Novgorod.

In 1320 he went to war against Ivan Yaroslavich of the Ryazan prince, strengthening the position of Kolomna. In the same year, his brother Boris died. And another brother Ivan Danilovich for the first time went to Uzbek in the Horde to establish himself as the heir to the Moscow principality.

In 1321, Dmitry of Tver recognized the legitimacy of the power of Yuri Danilovich and transferred to him the Horde tribute from all over the Tver principality. But he, instead of sending the Tver tribute to the Horde, took it to his brother in Novgorod and, through intermediary merchants, put it into circulation in order to receive interest. Such an act angered Khan Uzbek.

In 1322 he went to the Horde with a denunciation of Yuri: he allegedly concealed most of the tribute collected for the khan. The angry khan gave the label for the Great reign in Vladimir to Dmitry Mikhailovich.

Yuri Danilovich years of reign in Novgorod

He was summoned to Saray Berk. Having received power, Dmitry tried to catch him on his way to the Horde, but he was able to run away to his brother Athanasius in Pskov in the Novgorod land, and then to Novgorod, where the townspeople called him a prince.

In 1322 Yuri 3 Danilovich led the campaign of the Novgorodians against Sweden, and in 1323 signed the peace of Orekhovsky. The chronicles describe that the prince went to Vyborg with the Novgorodians, but could not take the city. His troops killed many Swedes, some were captured. Expecting revenge from the Swedes, at the source of the Neva they placed the city of Oreshek on Orekhovy Island. But instead of the Swedish troops, ambassadors appeared with peace proposals, and peace was concluded. He ceded 3 Karelian districts to the Swedes.

In 1323 he took part in the campaign against Ustyug.

In 1325 he went to the Horde to the khan's court with a confession. At the same time, a young prince of Tver, Dmitry Mikhailovich, came to the Horde with him, who, for his tough temper, was nicknamed the Terrible Eyes by the people (he was the son of the executed Mikhail of Tver). Without waiting for the trial, right at the entrance to the Khan's tent, on November 21, 1325, Dmitry Mikhailovich hacked Danilovich to death with a sword as the direct culprit of the terrible martyrdom of his father.

Some time later he was killed by order of the Khan.

The remains of the prince were brought to Moscow. According to some sources, they were buried in the Assumption Cathedral, according to others - in the Archangel Cathedral, but in any case, without a tombstone.

Prince Yuri Danilovich was married twice:
1) from 1297 to the daughter of Rostov Konstantin Borisovich;
2) from 1318 to the sister of Khan Uzbek, Princess Konchak.

There is no information about whether he had children.

Yuri III Daniilovich of Moscow

R.Bariev. Kinship and mutual influence of the Bulgars and Russians.
Tatar electronic library.

“The process of assimilation of Russian other
mi peoples of Russia, especially the Bulgars during the existence
Volga Bulgaria, the Kipchak kingdom and Kazan Bulgaria, also occurred with no less intensity, but after the fall of the Turkic states
almost ceased, having become more active during the Soviet era. ethnic history
of the Russian people is instructive in many respects, but its
experience in relation to the preservation of the ethno-noosphere, and consequently, the soul of the ethnos.
No matter how many representatives of other peoples the Russian ethnic group assimilated,
in its essence, it has remained the same due to its ethnonoosphere.

"Kinship ties
between the Bulgaro-Turks and the Slavic-Russians, their roots go deep
by the end of the centuries, by the time when the Hunno-Bulgars appeared in the lower reaches of the Dnieper, and
date back at least 1,500 years.

"The next you-
the saying of L.N. Gumelev, in principle, is related not only to Kazan
Tatars, but also to all the Turks who came into contact with the Russians: “So, the Tatars
Kazan are a mixture of ancient Bulgarians, Kipchaks, Ugrians - descendants of the Magyars and Russians
women who were captured by Muslims and made legal women
us - the inhabitants of harems. However, Russian daredevils also caught that
Tara beauties and started families with them, protected by church law. This-
nical affiliation in contact zones is determined not by origin,
but a stereotype of behavior, and at that time - and confessions.

“How many Polovtsy came to Rus' with the khan's daughters, we do not know, and how many Russians went to the Steppe. But the fact is known that after the defeat of the Russians and the Polovtsians by the Mongols on the Kalka River in 1223 and in subsequent battles, among the Polovtsians, who were sold into slavery to Egypt and then became the Mameluks - the guardsmen of the Egyptian sultans, there were people with Russian names.

“Andrey was married to Bulgar (Volga)
Bogolyubsky. His brother Vsevolod the Big Nest was married "to Maria, the Czech princess, according to other reports, a yassy, ​​from whom he had eight sons," including the father of Alexander Nevsky, Yaroslav. Possibly Mary (“the ash-maid”)
(as it is known, in those days the Bulgars were called yas in Hungary, where they moved from the Volga Bulgaria) was from the border region of Hungary with the Czech Republic, where her father - the Bulgar prince - had land and therefore there was some confusion with her origin.

“Russian princes, and just Russian people, never shied away from foreigners.
Mennikov, especially if they accepted Orthodoxy, they were perceived
them as their own. Therefore, in difficult years for them, the surrounding Russian peoples
went to them and settled among them."

"Yuri Dolgoruky, having built
cities in the Suzdal land, “began to populate those cities, calling people back
everywhere, to whom he gave a considerable loan, and in buildings and other alms
helped, in which many Bulgarians, Mordovians, Hungarians came, except for Russian
the skies settled down” . When the Mongols invaded the Polovtsian land, as he writes
N.M. Karamzin, referring to V.N. Tatishchev, “many Polovtsy were baptized then
in Russian cities, and because the inhabitants always accepted them with pleasure,
giving them places for settlements. How does this contradict the views of some
historians about the well-known enmity between the “forest” and the “steppe”, Russians and Polovtsy! But in
Rus' fled from the Mongols, not only the Polovtsy, but the Volga Bulgars. V.N.Tati-
Shchev reports that after the capture of the Great City (Bilyar) by the Mongols “of the same
year from the captivity of the Tatar, many Bulgarians escaped, came to Rus', and pro-
strength to give them a place. The great prince Yuri was very glad about this, and
lel to breed them in the cities near the Volga and in others ”

“The ruling elite of any country always shows special concern for you
fit dynastic marriages. Russian princes adhered to similar considerations at the time of the subordination of Rus' to the Golden Horde. So, Gleb Vasilyevich,
Prince Belozersky (Rostov) returned from the Horde in 1257 with his Tatar wife.
Prince Fyodor Rostislavich Cherny in 1281-92 lived in the Horde, where he married
Khan's daughter. In 1302, the Rostov prince Konstantin Borisovich took his wife
from the Horde. Yuri III Danilovich (1281-1325), Grand Duke of Moscow, was married to the sister of Uzbek, Khan of the Golden Horde. Tatars, marrying Russians,
went to their husbands with numerous servants and received Orthodox
faith. The fact and services of Russian princes in the Horde are known. Russian prince Vasily
from Karachev, during the reign of Uzbek Khan, he went to the White Horde, where he married a
container. Their son Karach-Murza (Ivan Vasilievich) returned to his father's homeland with a
a small number of Tatars who settled on the Neruch River south of Bryansk. Having accepted
Orthodoxy, they became Russified and turned into Russian farmers.

“Therefore, when in 1312 the Khan of the Golden Horde Uzbek
adopted Islam as the state religion, many Golden Horde Tatars, not wanting to convert to Islam, fled to Rus' to serve the right
glorious princes, first of all, to Moscow ones.

““Due to various political
and family reasons, - writes M.D. Karateev, - representatives of the Tatar
aristocracy, already starting with the reign of Alexander Nevsky, became in their
turn to move to Rus'. Here they always met a good reception, converted to Orthodoxy, received land and service, married Russian young ladies
and, joining the ranks of the Russian nobility, they faithfully served their new Father
honor. Each of them brought with him dozens and hundreds of nukers and servants who
which also quickly dissolved in the Russian mass - thus mixing
Russian and Tatar blood flowed not only in the upper, but also in the lower layers of the
creatures". The flow of the Tatar nobility to Rus' especially intensified, where they
served in the service of the Moscow sovereigns, after the collapse of the Great Horde,
successors of the Golden, and the fall of Kazan, Astrakhan, Nogai and Siberian
khanates. It is now difficult to determine which of the so-called
Tara Murzas belonged to the Bulgar, Yaso-Cherkassian (i.e. the same
Bulgar) and Polovtsian clans. Russians back in the days of the Golden Horde
they stopped distinguishing them, calling all the Turks Tatars.

“M.D. Karateev gives a description of 92 princely, 50 boyar, 13 count
and more than 300 ancient noble families, which originate from the Tatar
ancestors. To the indicated number of titled births, the author believes, it is possible
would add a few hundred more noble families of Tatar origin
zheniya, extracted from the provincial genealogical books. Ordinary people are
words did not lead, so how many Russian families are descended from
Tatar ancestors, it is impossible to indicate, but there is no doubt that they are calculated
many thousands."

"Passed to the service
to the Russian sovereigns, the Tatars were passionaries who found favor
pleasant conditions for the application of their abilities and energy in Rus'. And them
descendants, who inherited the passionarity of their ancestors, made a tangible
contribution to the strengthening and development of the Russian ethnonoosphere.

“After the defeat of the Tatars on the Kulikovo field, life
in the Golden Horde became even more unstable and restless. A new wave of Golden Horde feudal lords with their detachments reached out to Rus'. Among them was the maternal ancestor of the great Russian poet M.Yu. Lermontov Aslan-Murza Chelibey.”

“In the field of science,” writes M.D. Karateev, “the descendants of the Tatars were geniuses
real Russian scientists Mendeleev, Mechnikov, Pavlov and Timiryazev, historians
Kantemir and Karamzin, northern explorers Chelyuskin and Chirikov. In letter-
tour - Dostoevsky, Turgenev, Derzhavin, Yazykov, Denis Davydov, Zagoskin,
K.Leontiev, Ogarev, Kuprin, Artsybashev, Zamyatin, Bulgakov and a number of others
many talented writers and poets. In the field of art, only in number
the brightest of his luminaries, one can name the ballerinas Anna Pavlova, Ulanova and Spe-
Tsivtsev, artists Karatygin and Yermolov, composers Skryabin and Taneyev,
artist Shishkin and others.” . Many statesmen of Russia, military
the chiefs, generals and admirals of its armed forces were descendants of the Tatars.
Among them are Apraksin and Rostopchin, Dashkov and Mordvinov, Suvorov and Kutuzov,
Arakcheev and Stroganov, Kochubey and Uvarov and others.
Russian ethnonoosphere had an exclusive and large “forced”
the power that she was able to tune the thoughts and feelings of so many foreigners
kov in the Russian way, at the same time without losing their qualities, but on the contrary,
rep them.
“The Tatars,” writes M.D. Karateev, “gave Russia two tsars - Boris and Fe-
Dora Godunov, and five queens: Solomonia Saburova - Vasily's first wife
Third, Elena Glinskaya, - his second wife, Irina Godunova, - the wife of the king
Fedor Ioanovich, Natalya Naryshkina - the second wife of Alexei Mikhailovich
and the mother of Peter the Great, and Martha Apraksina, the wife of Tsar Fedor Alekseevich.
Evdokia Saburova was the wife of Tsarevich Ivan, who was killed by his father - Ivan
Terrible." The Russian Church has included St.
Peter Ordynsky - the nephew of Batu Khan, who converted to Orthodoxy, and the Volga
Bulgarin - St. Peter the Martyr of Kazan. In the first half of the XVIII century. me-
who ascended the patriarchal throne abolished by Peter I was a descendant of a Tatar
Bishop George of Voronezh

“E.P. Karnovich notes that “some Tatar-princely families do-
crucibles of wealth and nobility. These clans include: the princes of Uru-
owls, princes Cherkassky and princes Yusupov. Representatives of these genera
were numerous under Emperor Paul to the Russian-princely families, and represented
bodies of the first two, i.e. Urusovs and Cherkasskys, back in the 17th century. stood at the top
degrees of the Moscow boyars, despite the fact that members of these clans only
recently adopted the Orthodox faith. Of these, the Urusovs were descendants of Edigey,
prince of Nogai, one of the leaders of Tamerlane, and the princes of Cherkasy were considered
descendants of the Egyptian Sultan Inal and were the rulers of Kabarda .... Others
Tatar - now - Russian-princely families, such as, for example, Shirinsky-Shikhma-
tovy, were the descendants of the Tatar murzas, who had the exclusive right to join
to marry the daughters of the Crimean khans. Shirin murzas began to come
into Russian citizenship in the middle of the 16th century; at the same time they accepted the Orthodox
new faith and eventually became completely Russified. But long before
the ancestors of the princes Shirinsky-Shikhmatov appeared in Moscow, one of the princes
or Murza Shirinsky, Bakhmet, came from the Great Horde to Meshchera, conquered
her, was baptized there himself and baptized many people with him. From this Bahme-
that (Usein) and the current princes Meshchersky went.

"We have to bring
long extracts to show what was written by Russian historians based on
Russian sources. It also follows from them that, despite the fact that the
a large number of Tatars joined the Russian ethnos, the Russian people did not otata-
rushed, he kept his spiritual culture basically unchanged, although
and took on individual elements of Tatar political life and material
but-household culture. And the fact that the descendants of the Tatars developed Russian culture,
happened already within the framework of the Russian mentality. Similar processes are
proceeded in the Volga Bulgaria only with the difference that the Bulgars and
the Polovtsy Tatars who came to Kazan were related ethnic groups, which gave
waters over time, some historians argue that the Bulgars were
absorbed by the Tatars, because due to their kinship it was difficult to understand
actual ethnic processes, especially over time. In day-
In reality, the Bulgar ethnonosphere, just like the Russian one, has preserved
was in its fundamentals. Alien representatives of other ethnic groups, having adopted the Bulgar spiritual culture on the basis of Islamic belief
tales, bulgarized".

“For a millennium of life in close proximity between the Bulgars and the Russians
there was an intensive exchange of the gene pool, which benefited both those
and others. In all the wars that took place between Russia and Bulgaria,
the troops of both sides, with a successful outcome, destroyed the resisting
men who were in arms, but captured those who surrendered, as well as women
women and children. Prisoners of both sides, living among the local population
leniya, accepted his way of life, faith, the young married, got married, and their children were no different from Russians and Bulgars.

“After the conquest of Kazan, one of the Metropolitan
Politov wrote bitterly that “Russian Polonyanka and Nepolyanka women live with Tata-
ramie together, drink with them and eat with them from one and marry them... and all the people
peasant faiths fell away and turned into the Tatar faith among the Tatars. So u
modern Kazan Tatars, and not only among them, a considerable share of Russian
blood."

“The Bulgaro-Tatars settled especially widely in the Russian lands after
elimination of the independence of Kazan, Astrakhan, and then Siberian
kingdoms."

“A.Kh. Khalikov about the time
after the capture of Kazan by the Russians, he writes: “In addition, from the Kazan region
the local population is forcibly taken out and settled at the same time in Russian
earth."

“After the capture of Kazan by Ivan the Terrible, the children of the dead Bulgaro-Tatar
murz were distributed for education to Russian boyars and nobles. Exactly at that
At that time, a Russian proverb about the “Kazan orphan” appeared. When Kazan children
grew up and became adults, Russian hawthorns were given to them as wives, and de-
Vushki were married to Russian boyars and nobles. Russification of the Bulgaro-Tatar
feudal lords continued in the future.

“There were so many princes from the Tatars that the Russians of each
Tarin began to be called the prince. Of these, few have taken a position corresponding to
princely, the majority were engaged in peasant labor, small
some trade and cab trade. However, these measures resulted in
a powerful layer of Bulgaro-Tatar estates formed among the Russian nobility
people who converted to Orthodoxy. In the future, they all became Russified, but many
Bulgaro-Tatar surnames have been preserved. Such are the Derzhavins, Karamzins,
Timiryazevs, Baskakovs, Urusovs, Kuprins, Sheremetyevs and many others.
The descendants of the Bulgaro-Tatars made a significant contribution to the state structure
stvo, military affairs, culture and science of Russia.

“Even after the conquest of the Kazan and Astrakhan kingdoms, Russia did not
immediately broke with her Tatar past. V.O. Klyuchevsky writes: “There are
news that a baptized Tatar, a captive
Kazan tsar Yediger-Simeon. Later, in 1574, Tsar Ivan married Tsar
the property of another Tatar, the Kasimov Khan Sain-Bulat, - in the baptism of Sime-
she Bekbulatovich, giving him the title of Sovereign Grand Duke of All Rus'. translating
this title of sovereign in our language, we can say that Ivan appointed one and the other
gogo Simeon by representatives of the duma of the zemstvo boyars. Simeon Bekbulatovich
he reigned for two years, then he was exiled to Tver.
... Tatar at the head of the Russian state, apparently, was
set as a continuation of the past tradition, when the supreme ruler
The Russian land was considered the Golden Horde Khan-Chingizid, which was Si-
Meon Bekbulatovich. But Ivan the Terrible himself was a Chingizid - a distant later -
com of Genghis Khan, however, on the maternal side. His mother Elena Glinskaya pro-
came from a Tatar (Turkified Mongolian) family settled in Lithuania
during the time of Prince Vitovt and leading his origin from Mamai, whose wife
was the daughter of the Golden Horde Khan Berdebek, more precisely from their son Mansur.

“In the time of Vasily II, there were already so many Tatars in Moscow that, hearing Tatar speech everywhere, Muscovites were indignant: is this a Russian city?”

“The last of the Tatar kingdoms under Ivan the Terrible was conquered by Si-
the Bir Khanate, formed in the northern regions of the White Horde, where the mixing
Russians and Turks happened, perhaps, more intensively than in the old mu-
Muslim countries of the Middle and Lower Volga, for in Siberia Islam was
a fairly new phenomenon, so the conversion of recent pagans to the right
Glory was an easier matter than in Kazan and Astrakhan.

“Vyacheslav Sofronov in his article “Who
Are you Ermak Alenin?” suggested that the conqueror of Siberia was
representative of the legitimate dynasty of Siberian khans overthrown by Kuchum, then
is a Turk by blood, so he not only did not meet active resistance
of his fellow tribesmen, but also found their support in his aspiration
reluctance to punish the usurper. About the noble origin of Yermak says and
news in the Siberian chronicles about the award of the title to him by Ivan the Terrible
prince of Siberia ... "I will add - the very name "Ermak" is quite consonant with the Turkic "kunak", "hammock", "argamak".

"Cossacks who fought under the leadership of Yermak against part of the Siberian
the Tatars who supported Khan Kuchum were not strangers to them by blood, in their
to the new mass they were Turks who knew the Tatar language well, their way of life
howling way of life and customs, but the Turks, who converted to Orthodoxy and a considerable share
Russian culture".

“It is known,” writes Erenzhen Khara-Davan, using research
Dovaniya Bykadorov - that the Moscow state to the Volga Cossacks (industries
Don) as early as the beginning of the 18th century. wrote letters in the Tatar language. Replenishment
Cossacks in the XVI-XVII centuries. went much more from the Turkic-Tatar
childbirth than the Great Russians, not to mention the Ukrainians (Cherkasy). Finally, say
to sing in Tatar at the Don foreman of the end of the 16th-17th centuries. and the beginning of the 19th century. was a sign of good taste, like the Russian aristocracy of that time to speak French” .

“We must not forget that not only among the Russian
There are many immigrants from the Bulgaro-Turks, but among the latter there are many descendants
migrants - forced or voluntary - from Rus'. Naturally, pro-
follow the reverse flow, that is, the resettlement in the Bulgaro-Turkic countries of the Rus-
feudal lords and ordinary people are not possible, because they are hidden under
shelter of later ethnic processes.

The Bulgars settled in Rus' and
settled down in accordance with their traditions, and the Russians living in
Bulgaria, built their houses and equipped their life in the way it was accepted
then in their homeland ... Bulgars and Russians borrowed many household items and decorations from each other.

“Russians from generation to generation lived in Bulgaria in the same way
like the Bulgars in Suzdal and other cities of Vladimir Rus. To the northeast
ke of the Bulgarian capital in the XII century. there was a Russian settlement outside the city
native fortifications - this was the custom in the Middle Ages: foreigners settled outside
city ​​walls. “The layout of houses, their construction, overlapping - everything is different,
than the Bulgars, - writes B. Khamidullin. - Similar dwellings are known in
ancient Russian settlements near Suzdal and Vladimir. In the dwellings were found
wives a variety of working tools, indicating that the inhabitants
they were engaged in various crafts: jewelry, bone carving, metallurgical
chemical, copper foundry; handicraft blanks and production waste were found.
Among the finds characterizing the life of the inhabitants, Russian things prevail:
pottery, glass bracelets, temple rings, slate whorls,
pectoral crosses, carved stone icon. Even the composition of pets
in this village is different than in the Bulgar settlements: in the dwellings they met
we have the bones of large and small cattle, horses, pigs.” known
also settlements with a mixed Bulgaro-Russian population. In its turn
the Bulgars constantly traveled to Rus' on trade and other matters, sometimes
lis there, settling forever. Such close contacts between Bulgars and Russians
Russian culture led to the cultural mutual enrichment of the two neighboring peoples.

“The fact that the Bulgars lived in the Vladimir-Suzdal land is reported by Russian
Chronicles and V.N. Tatishchev. “Bulgars,” writes R.G. Fakhrutdinov, “pri-
went to the Suzdal Territory and as craftsmen, even for the construction of churches
Stian churches. The sources for this are chronicle news and
data of V.N. Tatishchev. So, the Laurentian Chronicle under 1230 reports
that Svyatoslav Vsevolodovich ordered to demolish the church of St. Yuri (in the city of
Yuriev), which was built by his grandfather Yuri (that is, Yuri Dolgoruky), but to
dilapidated by that time. V.N. Tatishchev added about the construction of a but-
the howl of the church. Bulgarin was the master at the same time. S.M. Shpilevsky believes
the possibility of obtaining from Bulgaria not only craftsmen, but also building materials
rial".

“After all, it is impossible to deny the influence of Tatar culture on
Russian, but nevertheless, in the 20th century, this side of Russian history is increasingly
rii was either hushed up or passed off as insignificant. ”I will add - what caused Tatarophobia on the one hand and Russophobia and separate dreams on the other. None of the normal people benefited from this - only scum. Some began to rake in the heat with the wrong hands, while others - playfully tear shirts on their chests with cries of independence!

“It should be noted that borrowings are organically
processed by the ethnonoosphere of Russians in their own way, so ethnic
the processes taking place in Rus' were a purely Russian phenomenon in essence, although
sometimes they took on foreign (in this case, Tatar) forms.”

"In Rus', the Golden Horde-
the khan of one of the princes made senior, giving him a “label” for great
reign. Other princes had to strictly obey him. All order-
zheniya Khan sent through the Grand Duke, whose instructions as requirements
the khan himself, the specific princes had to unquestioningly fulfill. Start-
since Ivan Kalita, with some exceptions, the grand dukes were
skovskie rulers, as the most loyal to the Golden Horde authorities. Given
circumstance contributed to the rise of Moscow and the gathering of Russian lands
stranded around her. In the second half of the XIII century. Tatars censused the population of Ru-
si themselves collected tribute. Under Ivan Kalita, this right was granted to him,
which was later inherited by the Moscow Grand Dukes. Collected tribute
went to the Horde by the Grand Duke himself.
If this is not a yoke, then what is? Voluntary donation???

“The organization of Russia,” writes Erenzhen Khara-Davan, “having
which was the result of the Mongol yoke, was undertaken by the Asian conquerors
lyami, of course, not for the good of the Russian people and not for the sake of exalting Mo-
the Grand Duchy of Skovo, but in the form of their own interests, namely, for
the convenience of governing a conquered vast country. They could not allow
her abundance of petty rulers living at the expense of the people, and their endless chaos
strife undermining the economic well-being of subjects and
messages that shook the country of security, and therefore, naturally, encouraged
the formation of a strong power of the Moscow Grand Duke, which could
keep in obedience and gradually absorb specific principalities.

“The Tatars did not directly contribute to the spiritual culture of Rus',
more precisely, they could only contribute within the limits of the Russian ethnonoosphere, having accepted the right
glory and way of thinking of the Russian people, but created blessings for its development
pleasant conditions.

“Speaking of the Tatar rule over Russia, M.D. Karateev
writes: “In moral and spiritual terms, their oppression for Rus' was not heavy:
they did not encroach on its historical traditions and everyday life, they were absolutely
religiously tolerant, the Orthodox Church was treated with unfailing respect and
gave her every kind of patronage ... "

“Naturally, the rule of the Tatars was not good for Rus'. A lot of mat-
real funds needed by the country itself went to the Horde. Conquerors
deal differently with the conquered people. Some destroy his culture
tour, destroying churches, forcibly converting the population to their faith, using
this is the most savage ways, from detention in prisons to the seizure of one's own
veins or imposition of prohibitively heavy taxes. Others, limiting
political freedom of the sovereigns of the conquered people, imposing on the population yes-
tenth (“tithe”) of all income, do not interfere in the internal
the life of the people, do not violate the natural ethnic processes, protection
living in a dependent country. The second path was followed by the Golden Horde
khans. However, they severely punished if the rules established by them were violated.
rows or strife arose between the princes. Punitive campaigns of the Tatar
khans remained in the memory of the Russian people as times of hard times.

“According to General Ivanin,” writes
Erenzhen Khara-Davan - the idea of ​​a reserve, alien to the then Russian (and in general
European) military art could be borrowed by Dmitry from
Mongol-Tatars". Mamaia winner on Kulikovo field Dmitry Donskoy
became a national hero, and the event itself gave impetus to the awareness of the Russian
the people of his greatness.

“From the description of the kurultai on August 14, 1551, given in
“Royal Book”, we know about the composition of the collection of “the entire Kazan land”.
... In Russia, the Zemsky Sobor appeared on the eve of the conquest of Kazan. The composition of the first zemstvo councils was very similar to the kurultai. Stoglav 1551 consisted of the clergy, the boyar duma and representatives of the army, that is, the same composition
different estates, as in kurultai: clergy, princes and oglans. M.G. Khudya-
kov notes: “It is difficult to think about the coincidence in the composition of these two
meetings held in the same year. The question of where the borrowing came from is obvious: for the Kazan Khanate, “the collection of all the land” was an old familiar institution, for the emerging new Russia it was an innovation.”

"Rituals" to beat with a forehead, the choice of the bride on the bride, shedding
coins during the coronation in the sphere of the palace life of the Russian tsars arose
under Tatar influence.

“In short, between the Turk-
mi, Russians and Mongols of the time of the Golden Horde mutual cultural
influences are so closely intertwined that they gave rise to L.N.
wu to talk about a single Russian super-ethnos”.

“Kazimir Valishevsky…: “… Look at a Muscovite of the 16th century: he seems to be dressed in Samarkand style from head to toe. Shoe, aziam, armyak, zipun, chebygi, caftan, ochkur, shlyk, hood, cap, klobuk, tafya, lanyard - these are the Tatar names of various items of his attire. If, having quarreled with a comrade, he begins to swear, a fool will invariably appear in his repertoire, and if he has to fight, a fist will go into action. Being a judge, he will put shackles on the defendant and call the kata to give the condemned a whip. As a ruler, he collects taxes to the treasury, guarded by guards, and arranges stations along the roads, called pits, which are serviced by coachmen. Finally, getting up from the mail sleigh, he enters the tavern, which has replaced the ancient Russian tavern.” All these words are of Tatar origin.

“The Tatars left a particularly tangible mark in Russian
language, which speaks of the influence on Russians and the material culture of their neighbors
dey. In the field of trade, Tatar words are: altyn, barn, arshin, ba-
zar, groceries, farce, profit, batman, money, caravan, storehouse, magarych, etc., in
clothes, shoes and costume accessories: hood, shoe, beshmet, pouch,
purse, sash, morocco (morocco boots), etc. Names of fabrics satin, coarse calico,
kamka, karmazin, kumach, etc. are also Tatar. Ornaments are named in Tatar:
diamond, turquoise, pearl, etc. In the field of military affairs, the Tatars gave names:
ataman, captain, cossack, lancer, hero, ertoul, kremlin, bakhterets, dagger, holster
etc., in cattle breeding - argamak, lasso, koshira, flock, buckskin, etc., in
construction - towers and gates, in vehicles - a wagon and a koshe-
wa, in household things - junk.

“Did the Russians and the Bulgaro-Tatars not help each other in a difficult time? Such
many examples. Let us pay attention only to one already from our era, which
cites in his book Erenzhen Khara-Davan, referring to N. Rudakova: “In 1918
year in February, the Red Guard and the Soviets reached Ufa, which is more
partly Tatar. The council ordered the arrest of the Metropolitan of Ufa
Andrei (Prince Ukhtomsky) and requisition churches for some purpose ... But
the order was not carried out, not thanks to the resistance of the Orthodox
nyh, and thanks to the energetic protest of the Muslim Tatars, who declared that they
they will not hand over “this great mufti” to the enemies of God, just as they will not allow him to offend
"Orthodox mosques"".

"On the influence of Russian culture on the Bulgaro-Tatar before the capture of Kazan
Ivan the Terrible in 1552, it is difficult to find specific instructions not in the sense
that they were not. They were and, apparently, no less than the impact
Bulgaro-Tatars on Russians, but they seemed to be lost in later layers
Russian cultural impact on the population of the Middle Volga, after
joining Russia.
...Thus, the blood relations of the Bulgaro-Tatars and the Slavic-Russian
skikhs, their mutual cultural influence was established and proceeded on a huge
in the vast expanses of Eurasia for many centuries”.

“…Bulgaro-Turkic
the ethnos, as an older one, could not resist the onslaught of the young Russian ethnos.
After the fall of his power, he is the best of his strength and the remaining creative abilities
gave his property to the Russian ethnos, creating a powerful state in its composition and
juice culture…”