What usually ended the story of the life of the second option. The Artistic Intention and Meaning of "The Tale of the Life of Alexander Nevsky"

Of the literature intended for reading, hagiographic or hagiographic literature (from the Greek word agios - saint).

Hagiographic literature has its own history connected with the development of Christianity. As early as the 2nd century, works began to appear describing the suffering and death of Christians who were victims of their beliefs. These works were called martyrdom martyrs. All of them had the same form, while the central part was the interrogation of the martyr, which was transmitted in the form of a dialogue between the judge and the defendant. The final part consisted of the verdict and the announcement of the death of the martyr. It should be noted that the martyrias did not have any introductions, reasoning or closing words. The martyr, as a rule, did not say anything in his defense.

From 313, the persecution of Christians ceased, and there were no more martyrs. The very concept of the ideal Christian has changed. The author, who set a goal to describe the life of a person who somehow stands out from the crowd, faced the tasks of a biographer. Thus, in the literature hagiography. Through the lives of the church, the church sought to give its flock models for the practical application of abstract Christian concepts. Unlike martyria, life aimed to describe the whole life of the saint. A hagiographical scheme was worked out, which was determined by the tasks pursued by life. The life usually began with a preface in which the author, usually a monk, spoke humbly about the insufficiency of his literary education, but immediately gave arguments that prompted him to “try” or “dare” to write a life. What followed was a story about his work. The main part was the story dedicated to the saint himself.

The outline of the story is:

• 1. Parents and homeland of the saint.
• 2. The semantic meaning of the saint's name.
• 3. Training.
• 4. Attitude towards marriage.
• 5. Asceticism.
• 6. Death instructions.
• 7. Death.
• 8. Miracles.

The life ended with a conclusion.

The author of the life pursued, first of all, the task of giving such an image of a saint that would correspond to the established idea of ​​an ideal church hero. Those facts that corresponded to the canon were taken from his life, everything that was at odds with these canons was kept silent. In Russia in the 11th-12th centuries, the translated lives of Nicholas the Wonderworker, Anthony the Great, John Chrysostom, Andrei the Holy Fool, Alexei the Man of God, Vyacheslav the Czech, and others were known in separate lists. But the Russians could not limit themselves only to the translation of existing Byzantine lives. The need for ecclesiastical and political independence from Byzantium interested in creating their own church Olympus, their saints, who could strengthen the authority of the national church. Hagiographic literature on Russian soil received a peculiar development, but at the same time, of course, it was based on Byzantine hagiographic literature. One of the earliest works of hagiography in Russia is The Life of Theodosius of the Caves, written by Nestor between 1080 and 1113. Here is given a vivid and vivid image of an advanced man, shaped by the conditions of the social struggle in Kievan Rus, the struggle of the young feudal statehood with the obsolete tribal system of the East Slavic tribes. In The Life of Theodosius, Nestor created the image of the hero of the ascetic life and the leader of the monastic squad, the organizer of the Christian monastery, dispersing the "demonic darkness" of paganism and laying the foundations for the state unity of the Russian land. The hero of Nestor was very close to becoming a martyr of the faith he professed - humility, brotherly love and obedience. Such martyrs were the heroes of another work by Nestor, Readings on the Life and Destruction of the Blessed Passion-Bearer Boris and Gleb.

In ancient Russian literature there are two Tales of Boris and Gleb - anonymous, dated 1015, attributed to Jacob, and "Reading", written by Nestor.

"The Tale of Boris and Gleb" (“The Tale and Passion and Praise of the Holy Martyr Boris and Gleb”) is the first major work of ancient Russian hagiography. The theme itself suggested the genre of the work to the author. Nevertheless, the "Tale" is not a typical work of hagiographic literature. The style of the Tale was influenced by translated Byzantine hagiography. But the Tale deviates from the traditional three-part form of Byzantine hagiographies (introduction, biography of the saint, final praise). The author overcomes both the form and the basic principles of Byzantine hagiography, which he himself is aware of, calling his work “Tale”, and not “Life”. The "Tale" does not have what we usually find in lives - a detailed introduction, a story about the hero's childhood. In the center of the Tale are hagiographically stylized portraits of Boris and Gleb and a story full of tense drama about their tragic death. Perhaps the most revealing feature of the Tale as a literary work is the extensive development of the internal monologue in it. The peculiarity of the monologues of works of this genre is that they are pronounced by the characters as if “mutely”, “in the heart”, “in oneself”, “in one’s mind”, “in one’s soul”. In the "Tale" we have an internal monologue, no different from direct speech, spoken aloud. The author of the Tale did not attach much importance to the historical authenticity of his narrative. Here, as in any hagiographic work, much is conditional, the historical truth is completely subordinated to the moral, political and ecclesiastical ritual tasks set by the author in this work. And, as N.N. Ilyin notes, the "Tale" from the side of fidelity differs little from "real lives". Boris and Gleb were the first Russian saints, therefore, "the first own representatives for her (for Russia) before God and the first guarantee of God's good will towards her." Boris and Gleb were not quite martyrs in the proper and strict sense of the word, for although they suffered martyrdom, it was death not for the faith of Christ, but for political reasons that had nothing to do with faith. The author needed the recognition of Boris and Gleb as saints of the Russian Church, therefore he adheres to the obligatory condition for canonization of saints - miracles and devotes the main part of his work to describing the miracles performed by the relics of Boris and Gleb. As N.N. Ilyin points out, the “Tale” really does not represent a strict canonical life compiled according to Byzantine patterns. It was a different kind of attempt to unite and consolidate in literary form the scattered and contradictory fragments of oral traditions about the death of Boris and Gleb, the circumstances of which were veiled by the religious haze that formed around their Vyshegorodsk tombs.

"Reading about the life and destruction of the blessed martyr Boris and Gleb", compiled by the author of The Life of Theodosius of the Caves, Nestor, a monk of the Kiev Caves Monastery, is a life of the type of Byzantine hagiographic works. Nestor took up the description in the spirit of Byzantine monastic and martyr lives. He begins the "Reading" with a prayer and with a recognition of the "rudeness and foolishness" of his heart, about the "wickedness" of the author. Then he talks about the atonement of human sin by Christ, a parable about the slaves is given, then the story about Boris and Gleb follows. And here, unlike the Tale, we get acquainted with the details of the biography of the brothers, the author speaks of their love of reading, that both brothers gave alms to all those in need; that young Boris married, only yielding to the will of his father; that Gleb was with his father and, after his death, tried to hide from Svyatopolk "to the midnight countries." That is, "Reading" was written according to strictly established hagiographic schemes. The influence of Byzantine hagiographic patterns also affected the literary language of the Readings, in the manner of replacing specific proper names with symbols and epithets. In other cases, personal names and geographical names disappear altogether: the names of the Alta and Smyadina rivers, the names of the murderers, and even the name of Georgy Ugrin do not occur. In contrast to the bright, rich and emotional style of the Tale, Nestor's presentation is pale, abstract, dry, the images of the dead are schematic and lifeless, and therefore, as prof. S.A. Bugoslavsky, "Reading" by Nestor, which gave a hagiographic solution to the historical theme, could not supplant the more vivid historical story of the anonymous "Tale". “Reading” is a real life, a literary work, the form of which the author formed an idea from reading translated lives. But "Reading" was not just a life of the church type. It was a work of a philosophical and historical nature.

At the end of the 12th century or a little later, shortly before the collapse of the Kievan state, "The Life of Leonty of Rostov" was written. The hero of this life is a missionary penetrating into the deaf wilds inhabited by tribes that have not yet emerged from the state of savagery and "pagan darkness". Too poor in the facts of the hero's ascetic activity, the "Life" gives an image of him depleted in content, far inferior, in terms of completeness and brightness of the image, to the heroes of Nestor's lives. The image of a missionary, developing virgin lands, is barely outlined here, not presented clearly. He is a pale sketch of what he will become later, in the lives of the XIV-XV centuries. This work is brought closer to life by the presence in its composition of an extensive afterword, characteristic of works of the hagiographic genre, with a story about posthumous miracles that took place around the tomb of the hero, and with a concluding vocabulary.

In the 20s of the XIII century, the successors of that line of the hagiographical genre appeared, the beginning of which was laid by The Life of Theodosius of the Caves. The monks of the Kiev-Pechersk Monastery Simon and Polycarp write legends about the miracles of the heroes of ascetic asceticism, creating the main body of that collection of hagiographic tales, which will later be called the Kiev-Pechersk Paterik. When creating their collection, Simon and Polycarp gave it the form of a compositionally unified work - the form of correspondence, during which a string of mechanically adjoining legends about miracles that took place in the Kiev-Pechersky Monastery unfolded. The characters appearing in these legends are representatives of ascetic asceticism. These are all “fasters”, like Eustratius and Pimen; "recluses" - Athanasius, Nikita, Lavrenty, John; the martyrs of chastity - Jonah, Moses Ugrin; "non-possessors" who distributed their property - the Chernigov prince Svyatosha, Erasmus, Fedor; the "gratuitous" doctor Agapit. They all received the gift of miracles. They prophesy, heal the sick, raise the dead, cast out demons, enslave them, forcing them to do their assigned work, feed the hungry, turning quinoa into bread and ashes into salt. In the epistles of Simon and Polycarp, we have an expression of the Patericon genre, as collections of hagiographic character, which, not being in the strict sense of the word hagiography, repeated in their legends the motifs and forms of the style already represented by The Life of Theodosius of the Caves.

But in the 13th-14th centuries, when Russia found itself under the yoke of invaders of other faiths, this type of religious ascetic was not as close to the heart of the Russian reader as the type of Christian martyr, represented in the literature of the pre-Tatar period by the heroes of hagiographic works about Boris and Gleb. In the XIII century, the hagiographical genre was enriched by a work whose hero has no predecessors in hagiographic literature. This is "The Life and Patience of Abraham of Smolensk", whose hero accomplishes the feat of a saint persecuted by enemies, representing a kind of passion-bearing that is still unfamiliar to us. The hero goes through a life path common to all ascetics, and therefore, in the narrative about him, the author uses the common places of the hagiographic genre. Drawing the image of Abraham, the author especially emphasizes his ascetic devotion to the study and assimilation of the literature of Christian enlightenment, arising from the conviction that an ignorant pastor of the church is like a shepherd who has no idea where and how the flock should graze, and can only destroy it. Attention is drawn to his talent, the ability to interpret the meaning of the sacred books. Abraham has sympathizers and enemies, such as the older clergy. They lead the persecution of Abraham, accuse him of heresy, bring down on him a stream of slanderous fabrications, incite the hierarchs of the church against him, who forbid his clerical activity, seek to commit him to a secular court in order to finally destroy him. Abraham appears before us as a victim of blind malice and slanderous fabrications. This is a completely new motivation for the passionate fate of the hero in hagiographic literature, indicating that the conflict between the hero of the "Life" and his pursuers is caused by conditions of social reality that are significantly different from those in which the hagiographies of the Kyiv period were created. The hagiographic heroes of this period opposed the "darkness of demons", opposed the ideals of a Christian righteous life to the concepts and skills of the pagan past. In the XIV century, it was not the "darkness of demons" that opposed the bearer of Christian enlightenment, but the darkness of the ignorant, "taking the rank of priesthood", and this clash gave rise to a new type of ascetic, represented by the image of Abraham of Smolensk, persecuted by slanderers for the "deep" study and "interpretation" of Christian wisdom. Abraham follows the hard path of a persecuted righteous man, patiently striving for his righteousness to become public. This is the originality and novelty of the literary image of Abraham. "The Life of Abraham" is not so much an epic story about the hero's life as his apology, the justification of his personality from unjust accusations, and this is a completely new form of life.

A peculiar stage in the development of the hagiographical genre in Russia is the creation of the so-called princely hagiographies. An example of such lives is "The Life of Alexander Nevsky". The name of Alexander Yaroslavich, the winner of the Swedish feudal lords on the Neva and the German "dog-knights" on the ice of Lake Peipus, was very popular. About the victories won by him, stories and legends were composed, which, after the death of the prince in 1263, were reworked into a life. The author of the "Life", as established by D.S. Likhachev, was a resident of Galicia-Volyn Rus, who moved with Metropolitan Cyril III to Vladimir. The purpose of the life is to glorify the courage and bravery of Alexander, to give the image of an ideal Christian warrior, defender of the Russian land. In the center is a story about the battles on the Neva River and on the ice of Lake Peipsi. The reasons for the attack of the Swedes on the Russian land are explained very naively: the Swedish king, having learned about the growth and courage of Alexander, decided to captivate the “land of Alexandrov”. With a small retinue, Alexander enters the fight against the superior forces of the enemy. A detailed description of the battle is given, a large place is given to the exploits of Alexander and his warriors. The battle on Lake Peipsi with German knights is depicted in the traditional stylistic manner of military stories. In this battle, Alexander showed the skill of military maneuver, unraveling the tactical plan of the enemy. The main content of the "Life" consists of purely secular episodes, but elements of the hagiographic style are used in it very widely. A small introduction is written in hagiographical style, where the author speaks of himself as a “thin, sinful, unworthy” person, but he begins his work about Alexander, because he not only heard about him “from his fathers”, but also personally knew the prince. The origin of the hero from pious parents is emphasized. When characterizing the hero, the author resorts to biblical characters. Religious-fiction pictures are introduced into the descriptions of battles. In a conversation with papal ambassadors, Alexander operates with the text of the "Holy Scripture" from Adam to the seventh Ecumenical Council. The pious death of Alexander is described in hagiographical style. "The Life of Alexander Nevsky" becomes a model for the creation of later princely biographies, in particular the life of Dmitry Donskoy.

At the end of the 14th - beginning of the 15th century, a new rhetorical-panegyric style appeared in hagiographic literature, or, as D.S. Likhachev calls it, “expressive-emotional”. The rhetorical style appears in Russia in connection with the formation of the ideology of a centralized state and the strengthening of the authority of princely power. The rationale for new forms of government required a new form of artistic expression. In search of these forms, Russian scribes first of all turn to the traditions of Kievan literature, and also master the rich experience of South Slavic literatures. A new expressive-emotional style is developed initially in hagiographic literature. Life becomes a "solemn word", a magnificent panegyric to the Russian saints, who manifests the spiritual beauty and strength of his people. The compositional structure of the life changes: a small rhetorical introduction appears, the central biographical part is reduced to a minimum, lamentation for the deceased saint acquires independent compositional significance, and finally praise, which is now given the main place. A characteristic feature of the new style was close attention to various psychological states of a person. The psychological motivations for the actions of the characters began to appear in the works, the image of the well-known dialectic of feelings. The biography of a Christian ascetic is considered as a history of his inner development. An important means of depicting a person's mental states and motives is his lengthy and ornate speech-monologues. The description of feelings obscures the depiction of the details of events. Facts from life were not given much importance. The author's lengthy rhetorical digressions and arguments of a moral and theological nature were introduced into the text. The form of presentation of the work was designed to create a certain mood. For this purpose, evaluative epithets, metaphorical comparisons, comparisons with biblical characters were used. The characteristic features of the new style are clearly manifested in "A Sermon on the Life and Repose of Dmitry Ivanovich, Tsar of Russia" This solemn panegyric to the conqueror of the Tatars was created, apparently, shortly after his death (he died on May 19, 1389). The “Word about Life” pursued, first of all, a clear political task: to glorify the Moscow prince, the winner of Mamai, as the ruler of the entire Russian land, the heir to the Kyiv state, to surround the prince’s power with an aura of holiness and thereby raise his political authority to an unattainable height.

A great role in the development of the rhetorical panegyric style in the hagiographic literature of the late 14th and early 15th centuries was played by the talented writer Epiphanius the Wise. Two works belong to his pen: "The Life of Stephen of Perm" and "The Life of Sergius of Radonezh". The literary activity of Epiphanius the Wise contributed to the establishment of a new hagiographic style in literature - “word weaving”. This style to a certain extent enriched the literary language, contributed to the further development of literature, depicted the psychological state of a person, the dynamics of his feelings. The further development of the rhetorical-panegyric style was facilitated by the literary activity of Pachomius Logofet. The lives of Sergius of Radonezh (reworking of the life written by Epiphanius), Metropolitan Alexy, Cyril of Belozersky, Varlaam Khutynsky, Archbishop John, and others belong to Pachomius. amplifying the rhetoric, expanding the description of "miracles".

In all the above works, as well as in ancient Russian literature in general, a person, a person, did not occupy a large place. Personality usually dissolved in a kaleidoscope of events that the author tried to convey with protocol accuracy, while he pursued primarily informational goals. Events were made up of the actions of certain people. These actions were the focus of the author. A person by himself, his inner world, his way of thinking rarely became an object of depiction, and if he did, then only when it was necessary for a more complete and comprehensive presentation of events, while this was done along the way, along with other facts. and events. The person became the central figure of the narrative only when the author needed him to fulfill the main artistic task: i.e. it was necessary to make a person the bearer of his author's ideal. And only in this case, in the world of the ideal, did a person acquire all the characteristic features of an artistic image. But it should be noted that in building his image, the ancient Russian writer composed, invented, rather than conveyed reality.

Speaking about ancient literature, O. Balzac noted that the writers of antiquity and the Middle Ages "forgot" to depict private life. But the point, of course, is not forgetfulness, but the fact that the structure of ancient and feudal society in itself does not provide grounds for private life. "Every private sphere," said K. Marx, "has here a political character or is a political sphere."

In the same way, in ancient Russian literature, private life could not become the object of the writer's portrayal. The main characters are "representatives of the elements of statehood: kings, heroes, military leaders, rulers, priests", and they were primarily characterized from the point of view of their political, official existence. As D.S. Likhachev notes, ancient Russian literature, in its official and solemn line, sought to abstract the phenomena of reality. Old Russian authors tried to extract an “eternal” meaning from phenomena, to see in everything around them symbols of “eternal” truths, a God-established order. The writer sees an eternal meaning in everyday phenomena, therefore, the ordinary, material things are not of interest to ancient Russian writers, and they always strive to depict the majestic, magnificent, significant, which, according to them, is ideal. This is the reason why literature in ancient Russia is predominantly built on conditional forms, this literature is slowly changing and consists mainly in combining certain techniques, traditional formulas, motifs, plots, and repetitive provisions. This is precisely what is seen when considering hagiographic literature written according to a certain hagiographic formula. Sometimes one or another author can see some deviations from the canon, but these deviations are not significant, they do not go beyond the “hagiographic formula”.

But, calling Old Russian literature “abstracting, idealizing reality and often creating compositions on ideal themes” (D.S. Likhachev), it should be noted that Old Russian literature is characterized by deviations from the canon and exceptions in the nature of a particular genre. These deviations and exceptions can be noticed already in the literature of the 17th century, at least in the same genre of hagiographic literature.

By the 17th century, the hagiographies were departing from the established pattern, striving to fill the exposition with real biographical facts. These lives include "The Life of Yuliana Lazarevskaya", written in the 20-30s of the 17th century by her son, the Murom nobleman Kalistrat Osoryin. It is rather a story, not a life, even a kind of family chronicle. This life, unlike all previous lives, was written by a secular author who knows the details of the hero's biography well. The work is written with love, without cold, stereotyped rhetoric. In it, we are confronted with a reflection of the life and historical era in which Yuliana Lazarevskaya lived. Life is not devoid of traditional elements, here we meet with the demon, which acts as an active force. It is the demon that causes severe disasters to the family of Juliana - it kills her sons, pursues and frightens Juliania, and retreats only after the intervention of St. Nicholas. A certain role in the work is played by elements of a miracle. Juliana renounces the temptations of worldly life and chooses the path of an ascetic (refuses intimacy with her husband, strengthens fasting, increases her stay in prayer and work, sleeps on sharp logs, puts walnut shells and sharp shards in her boots, after the death of her husband she stops going to the bathhouse). She spends her whole life in labor, always takes care of the serfs, patronizes her subjects. Juliana refuses the usual services, is distinguished by delicacy and emotional sensitivity. The most significant thing in this image, as an image of life, is that she leads a pious life being in the world, and not in a monastery, she lives in an atmosphere of everyday worries and everyday troubles. She is a wife, mother, mistress. She is not characterized by the traditional biography of the saint. The idea is carried through the whole life that it is possible to achieve salvation and even holiness, not shutting up in a monastery, but piously, in work and self-sacrificing love for people, living the life of a layman.

The story is a vivid evidence of the growing interest in society and literature in the private life of a person, his behavior in everyday life. These realistic elements, penetrating into the genre of life, destroy it and contribute to its gradual development into the genre of a secular biographical story. "Holiness" here acts as a statement of kindness, meekness, selflessness of a real human person living in worldly conditions. The author managed to embody the real human character of his era. He does not seek to make it typical, he sought a portrait resemblance, and this goal was achieved by him. "Filial Feeling" helped the author overcome the narrowness of hagiographic traditions and create a biography of his mother, a portrait of her, and not an icon, which was truthful in the basis.

Artistic merits also include the fact that the heroine is depicted in the real everyday life of a landowner family of the 17th century, the relationship between family members and some legal norms of the era are reflected. The process of destruction of traditional religious idealization was reflected in the fact that the author connected life with the church ideal.

This story prepared the literary direction of a completely new genre - an autobiography, the hero of which is even more closely connected with everyday life and historical circumstances, and his conflict with the official church reaches unprecedented sharpness. Such a work is a monument of the second half of the 17th century - "The Life of Archpriest Avvakum, Written by Himself". Avvakum Petrov (1621-1682) - the son of a simple village priest, a writer who struggled with the ritual side of literature, with all sorts of conventions, who sought to reproduce reality not in conventional forms, but closer to it. Avvakum tried to find the real reasons, driving forces of this or that event. The work of Avvakum, imbued with elements of "realism" (D.S. Likhachev), had a progressive significance, since it shook the inviolability of the medieval structure of literature, shattered the conventionality of literature. Archpriest Avvakum, the ideologist of the religious and social movement, which went down in history under the name of "schism", was born in 1621 in the village of Grigorov, Nizhny Novgorod Territory. In the middle of the century, Avvakum became a prominent figure in the church and passionately devoted himself to his work.

The Russian state and Russian society in the 17th century experienced a turbulent period of their development. At the beginning of the century, the tsarist government, under the rule of the new Romanov dynasty, made great efforts to overcome the devastation and confusion in the country after many years of wars and internal struggles. By the middle of the century, there was a church reform, prepared by the activities of the “spiritual brethren”, which developed around Archpriest Stefan Venifatiev. The "brethren" included the young and energetic Avvakum. The "Brotherhood" set itself the task of carrying out legislative measures to strengthen church piety, with their reforms they wanted to establish strict and uniform church orders, with the direct introduction of these orders into the life of the people.

Peru Avvakum Petrov wrote more than eighty works, and the vast majority of them are in the last decades of his life, mainly in the years of Pustozero exile. It was here, in the "Pustozersky log house" that Avvakum's fruitful activity began. The written word turned out to be the only way to continue the struggle to which he devoted his whole life. Avvakum's works were not the fruit of idle reflection or contemplation of life from an "earthly" prison, but were a passionate response to reality, to the events of this reality.

The works of Avvakum "The Book of Conversations", "The Book of Interpretations", "The Book of Reproofs", "Notes", his wonderful petitions and the glorified "Life" - the same sermon, conversation, teaching, denunciation, only not oral, but written, in which he still screams. Let us dwell on the central work - "Life".

In all the works of Avvakum, one feels a great interest in Russian life, in reality, in them one feels a strong connection with life. In "Life" the logic of reality, the logic of reality itself, as it were, dictates to the writer. Like any ancient social religious movement, the schism movement also needed its "saints". The struggle, suffering, "visions" and "prophecies" of the ideologues and leaders of the schism became the property of first word of mouth, and then the object of literary depiction. The commonality of ideological goals pushed individual writers to interact. The works of this order reflected not only the ideas of its creators, but also their destinies, while being saturated with elements of living biographical material. And this, in turn, made it possible to move on to autobiographical creativity in the proper sense of the word. The need for autobiographical creativity arose when the leaders of the movement began to be subjected to cruel persecution and executions, and halos of martyrs for the faith were created around them. It was during this period that abstract ideas about the martyrs and ascetics of Christianity came to life, filled with topical social content. Accordingly, hagiographic literature also revived, but under the pen of Epiphanius, and in particular Avvakum, this literature was revived and changed and retreated from the previously established “hagiographic formulas”. The emergence of autobiography as a literary work was accompanied in the field of ideas and artistic forms by a sharp clash of innovation and tradition. On the one hand, these are new features of the worldview, expressed in the realization of the social significance of the human personality, a personality that has always fallen out of sight of ancient Russian writers; on the other hand, still medieval ideas about a person and traditional forms of hagiography.

The "Life" of Avvakum, pursuing propaganda tasks, was supposed to reflect those circumstances of life that were the most important and instructive in his opinion. This is exactly what the authors of ancient Russian lives did, which described and revealed those episodes from the life of the "saints" that were the most important and instructive, losing sight of everything else. Avvakum selects material for his narration in a completely different way, sharply different from the selection of material in traditional hagiographies. The central place is given to the description of the struggle against Nikon's reforms, the Siberian exile and the continuation of the struggle after this exile. He tells in great detail about his life in Moscow, full of clashes with enemies. The narrative in this part is very detailed, and the image of Avvakum himself reaches its highest development. Conversely, autobiographical material dries up as soon as Avvakum finds himself in prison. Unlike the hagiographers, Avvakum covers more and more objects of reality in his work. Therefore, sometimes his autobiography develops into the history of the first years of the split. In hagiographic literature, which set itself the task of showing the "holiness" of the hero and the power of "heavenly" forces, "miracles" and "visions" occupy an important place. But they are depicted there for the most part outwardly descriptively, as they appear to the hagiographer. The result of the “miracle” is revealed rather than the process of its formation. Autobiographical narration creates very favorable opportunities for the revival of traditional "miracles". "Miracles" and "visions" become one of the forms for depicting reality. Here, the process of the formation of a “miracle” is revealed as if from within, since the author acts as a direct eyewitness and participant in the “miracle” and “vision”. In his autobiography, the author achieves overcoming hagiographic abstraction and materializes "miracles" and "visions". In Avvakum, always turned to reality itself, the “miracle” is autobiographically revealed to readers as a result of the author’s conscious activity (Abvakum’s meeting with demons does not occur in a dream, as in Epiphanius, a contemporary of Avvakum, but in real reality and the struggle with them, this is not direct struggle, but struggle with people in whom the "demons" sit). In addition, Avvakum does not impose his "miracles" on the reader, as the hagiographers did, but, on the contrary, he denies his involvement in them. Speaking about the innovation of the "Life" of Avvakum, about the deviation from the "hagiographic formulas", it should be noted that the vivid innovation of Avvakum is the depiction of a person, especially the main character. The image of this autobiography can be considered the first completed psychological self-portrait in ancient Russian literature. Avvakum showed this image in all its inconsistency and heroic integrity, in eternal connection with a certain environment. Avvakum is never alone. The author's attention is focused on the central figure, but this image does not overwhelm the other characters of the "Life" with its superiority, as is typical of hagiographic literature. The image of the central character is always surrounded by other characters.

Avvakum's close connection with the democratic strata of the population who participated in the schismatic movement determined the democracy, innovation and significance of the Life.

Avvakum's "Life" is considered the "swan song" of the hagiographic genre, and Gusev called this work "the forerunner of the Russian novel."

Tests

Literature Grade 8

for 2010-2011 academic year

(intermediate certification).

T e s t No. 1.

Life. "The Legend of the Life of Alexander Nevsky".

A1. What is life?

historical narrative, which was conducted over the years.

an extensive narrative in verse or prose about outstanding national historical events.

biographies of clergy and secular persons canonized by the Christian Church

a work that is distinguished by poetic fiction, but claims to have some kind of authenticity in the past

A2. What was the name of Alexander Nevsky's father?

1. Svyatoslav 3. Oleg

2. Yaroslav 4. Rurik

A3. What was the name of the elder of the Izhora land, to whom the vision appeared?

1. David 3. Sevastyan

2. Boris 4. Pelgusy

A4. What vision did Pelgusius have?

1. Mother of God 2. Boris and Gleb

3. Nicholas the Wonderworker 4. Apostle Peter

A5. What city did Alexander Nevsky drive the Germans from?

1. from Novgorod 2. from Kyiv

3. from Ryazan 4. from Pskov

A6. In which church did Alexander pray before the battle with the king of the country of Rome?

A7. How does the life story usually end?

praise to the saint

moralizing sermon

Test number 2.

A.S. Pushkin. "Captain's daughter.

A1. Genre of work:

A2. As an epigraph to The Captain's Daughter, Pushkin chose the proverb:

"Honor is better than dishonor";

"Debt good turn deserves another";

"Keep honor from a young age."

A3. The Captain's Daughter is narrated from the perspective of:

Petr Grinev;

1. Emelyan Pugacheva.

A4. What was the name of Grinev's teacher and faithful companion?

1. Savelich

   Stepanych

A5. What did Grinev give his counselor, who helped him get to the inn?

ring

five-altyn

1. hare coat

A6. In the humiliating words of Grinev addressed to Savelyich (“I am your master, and you are my servant”), the author uses:

1. synonyms

   antonyms

A7. How did Shvabrin behave after the capture of the fortress?

1. paid off

2. went over to the side of Pugachev

3. escaped from the fortress

4. hid in the priest's house

A8. Grinev's refusal to serve Pugachev is due to the fact that:

Grinev was not offered the post of commandant of the Belogorsk fortress

He wanted to leave the fortress as soon as possible and Orenburg

He is a nobleman and swore allegiance to the empress.

A9. In the answer of Grinev, who refused to cooperate with Pugachev, it sounds:

coarseness

sincerity 3. arrogance

A10. What happened to Masha Mironova's parents after the capture of the fortress?

Pugachev pardoned them

father was killed, mother managed to escape

both were killed

A11. Character traits and behavioral features of Masha Mironova, contributing to the disclosure of her image:

weakness, indecisiveness, timidity

pride, selfishness, disregard for people

selfless love, unselfishness, sense of duty

A12. Pyotr Grinev returned to the Belogorsk fortress, captured by the rebels, to:

arrest Pugachev

save Masha Mironova

give Pugachev a letter from the general

A13. Why was Grinev taken into custody?

Pugachev said that Grinev is his spy

Shvabrin slandered him

for unauthorized excommunication from Orenburg

he was slandered by defectors unknown to him

A14. Pugachev in the story "The Captain's Daughter" is presented as:

rebel, criminal

historical person - the leader of the popular uprising

romantic hero

a simple man who is respected by the people

A15. What features of the Russian national character are shown by A.S. Pushkin in the image of Pugachev?

mind, sharpness

laziness, inactivity

daring, breadth of nature

propensity to drink

good memory, gratitude

A16. Catherine II is shown in The Captain's Daughter as:

kind, thoughtful, and fair woman

the domineering empress, who mercifully forgave the innocent Grinev

an attentive, compassionate woman who believed Masha's stories.

A17. To which character do the words belong?

Execute so execute, favor so favor.

A18. Whose portrait is this?

His appearance seemed remarkable to me: he was about forty, medium height, thin and broad-shouldered. Gray hair showed in his black beard: living big eyes ran around. _______________________________

Test number 3.

Lermontov M.Yu. "Mtsyri".

A1. The genre of the work.

1. confessional poem

   poem

A2. Mtsyri's confession:

imbued with a sense of repentance

protects his right will and happiness

the story of the hero

A3. Theme of the work:

showing Georgia's past

a story about life in a monastery

the beauty of a man willing to die for freedom

A4. In the lines: “But the days are running, the years are running, they will never come together” - the author uses:

comparison

metaphor

personification

A5. Mtsyri says to the old monk:

...My life

Without these three blessed days

It would be sadder and gloomier

Your powerless old age.

There is an important message in his words:

1. for three days Mtsyri experienced the tragedy of loneliness;

2. three days of wandering allowed the hero to survive many trials, in which he showed himself as a fighter;

3. In three days, Mtsyri managed to live a whole life and learn more than in the years spent in the monastery.

A6. Monastery for Mtsyri:

1. a shelter for lonely hearts who have found their salvation in the service of God;

2. a prison where there is violence against a person who does not want to live without freedom and will;

3. the abode of monks who devoted themselves to serving God and left worldly life for this.

A7. The death of Mtsyri is perceived as:

1. the tragedy of a man who failed to resist the forces of nature;

2. protest against violence against a person;

3. liberation from addiction, gaining freedom.

Test number 4.

N.V. Gogol "The Inspector General".

A1. The plot of the "Inspector" is the scene:

1. the appearance of Khlestakov in the mayor's house;

2. conversation of the mayor with officials;

3. Report by Bobchinsky and Dobchinsky about incognito.

A2. Osip's monologue at the beginning of the second act was introduced by the author in order to;

1. the servant could speak out, express his annoyance;

2. Russian literary criticism did not accuse the author of inattention to people from the people;

3. tell the audience about Khlestakov.

A3. Khlestakov's boasting against the backdrop of worship and respect for officials is caused primarily by:

1. childish naive dream of being a government official;

2. fear for their position, which may change;

3. stupidity, windiness, Khlestokov's impunity in the circumstances.

A4. Officials see that Khlestakov is stupid, but do not want to admit it:

1. the position of the auditor stops them;

2. fear for the illegality of their actions deprives them of speech;

3. Otherwise, you will have to admit your stupidity and limitations.

A5. Khlestakovism is:

1. unrestrained, shameless boasting and actions that are meaningless and unexpected for the hero himself;

2. the desire to follow fashion in everything;

3. careerism, fraud.

A6. Khlestakov's courtship of Marya Antonovna is:

1. an accidental affair that strengthened his position in the mayor's house;

2. real, bright feeling of a lover;

3. cruel mockery of a provincial young lady.

A7. Having learned the truth about Khlestakov, the mayor:

1. was afraid that everyone would now laugh at him;

2. was indignant that he could not see in him a stupid, worthless boy;

3. was glad that he was not an auditor.

A8. The situation in which the true face of Khlestakov is revealed only to the viewer, and the actors take him for an auditor, creates:

comic effect;

special drama;

pessimistic mood.

A9. What is the meaning of "silent scene"?

1. A real auditor is an awakened conscience. So Gogol affirms the idea of ​​the inevitability of retribution for an unrighteous life.

2. introduction of elements of folk art;

3. emphasize the degree of surprise of the heroes of the play by the message.

T e s t No. 5.

I.S. Turgenev "Asya".

A1. Genre of work:

1. story

3. story

A2. The reason for the failed love of Asya and the masterN:

1. spiritual weakness, cowardice of the hero;

2. character of the heroine;

3. Gagin's disagreement.

A3. The denouement in the work:

1. departure of the Gagins;

2. meeting with Frau Louise;

3. last conversation with Gagin.

A4. The fate of the narrator, doomed to loneliness, is to blame:

1. Mr. N;

A5. The special charm of the main character is in her:

1. character;

2. behavior;

3. romantic mystery.

A6. The lyrical sadness of the hero of the work is imbued with:

1. dream of the future;

2. bitter self-condemnation

3. a sense of satisfaction from the fact that Asya did not become his wife.

A7. A special idea of ​​\u200b\u200bthe heroine is created by:

1. the story of Gagin about her;

2. her actions, behavior in various situations;

3. Frau Louise's story about her.

A8. Only the theme of love is devoted to the work:

1. "Young lady-peasant";

3. "Station master".

T e s t No. 6.

I.S. Turgenev "After the Ball".

A1. Genre of work:

A2. Disclosure of the idea of ​​​​the work helps:

antithesis

hyperbola

personification

A3. How can you characterize the meaning of the title of the story?

1. the importance of the fate of the hero after the ball;

2. the special significance of the scene of the massacre of the soldier;

3. the importance of the morning following the ball.

A4. Why did the colonel, attentive and sensitive during the ball, turn out to be cruel and heartless towards the soldier?

2. put on a “mask” of integrity at the ball;

3. conscientiously, without reasoning, performs his official duties;

4. sincerely believes in the need for brutal reprisal,

A5. Determine the main idea of ​​the story.

1. the fate of a person depends on the case;

2. condemnation of the thoughtless execution of rules, because of which injustice flourishes;

3. the idea of ​​a person's personal responsibility.

A6. With the help of what artistic detail does L.N. Tolstoy prove the sincerity of the colonel's feelings for his daughter?

1. suede glove;

2. white mustache and sideburns;

3. brilliant eyes and a joyful smile;

4. "homemade" boots.

A7. What can be said about the life position of the protagonist?

1. affirms Tolstoy's idea of ​​"non-resistance to evil by violence";

3. the idea of ​​the need to "change living conditions" for "changing a person's views."

A8. The piece makes you think about:

1. the fate of the colonel;

2. personal responsibility of a person for the life of society;

3. love of Ivan Vasilyevich.

A9. What did the narrator do towards Varenka after he saw the scene of the soldier's punishment?

1. fell out of love with her;

2. proposed to her;

3. hated her;

4. continued to love her.

A10. The incident that happened to Ivan Vasilyevich influenced his future life, namely:

1. he became a military man;

2. he did not serve anywhere else;

3. He blamed the colonel for all his failures.

T e s t No. 7.

A.T. Tvardovsky "Vasily Terkin".

A1. Genre of work:

2. epic stylization.

A2. At the heart of the plot of the work:

fiction

life situation;

combination of fantasy and realism.

A3. The peculiarity of the verse of the work is:

the presence of stilted vocabulary;

close connection with live colloquial speech;

deliberate complexity.

A4. Vasily Terkin:

historical figure;

fairytale hero;

collective image.

A5. The hero of the work can be called:

exceptional;

ordinary;

ordinary.

A6. A.T. Tvardovsky compares Soviet soldiers with:

fabulous heroes;

medieval knights;

Russian soldiers of past centuries

their fathers.

A7. What is the meaning of comparing Terkin with an old soldier?

show the continuity of generations;

emphasize the depth of Turkin's faith in victory

show the nationwide nature of the war

to expand the idea of ​​the versatility of Terkin.

Serious, funny

No matter what the rain, what the snow,

In battle, forward, into the pitch fire,

He comes, saint and sinner,

Russian miracle man.

2. emphasize the exclusivity of the protagonist;

3. show Vasily Terkin as a generalized, collective image of a Russian soldier;

4. affirm the invincibility of the Russian national character.

Brief retelling:

Prince Alexander was the son of Grand Duke Yaroslav. His mother's name was Theodosia. Alexander was taller than others, his voice was like a trumpet, and his face was beautiful. He was strong, wise and brave.

A distinguished man from the Western country named Andreyash specially came to look at Prince Alexander. Returning to his own, Andreyash said that he had not met a person like Alexander.

Hearing about this, the king of the Roman faith from the Midnight country wanted to conquer the land of Alexandrov, came to the Neva and sent his ambassadors to Novgorod to Alexander with a notice that he, the king, was taking his land captive.

Alexander prayed in the church of Hagia Sophia, received a blessing from Bishop Spiridon and went to the enemies with a small squad. Alexander did not even have time to send a message to his father, and many Novgorodians did not have time to join the campaign.

The elder of the land of Izhora, who bore the name of Pelugius (in holy baptism - Philip), Alexander was entrusted with a marine patrol. Having reconnoitred the strength of the enemy army, Pelugius went to meet Alexander to tell about everything. At dawn, Pelugius saw a boat sailing on the sea, and on it - the holy martyrs Boris and Gleb. They said that they were going to help their relative Alexander.

Having met Alexander, Pelugius told him about the vision. Alexander ordered not to tell anyone about this.

Prince Alexander entered the battle with the Latins and wounded the king himself with a spear. Six warriors especially distinguished themselves in the battle: Tavrilo Oleksich, Sbyslav Yakunovich, Jacob, Misha, Savva and Ratmir.

The bodies of the killed Latins were also found on the other side of the Izhora River, where Alexander's army could not pass. They were interrupted by an angel of God. The remaining enemies fled, and the prince returned with a victory.

The following year, the Latins again came from the Western country and built a city on Alexander's land. Alexander immediately dug up the city, executed some of the enemies, took others prisoner, and pardoned the third.

In the third year, in winter, Alexander himself went to German soil with a large army. After all, the enemies have already taken the city of Pskov. Alexander liberated Pskov, but many German cities formed an alliance against Alexander.

The battle took place on Lake Peipus. The ice was covered in blood. Eyewitnesses spoke of the army of God in the air, which helped Alexander.

When the prince returned with a victory, the clergy and residents of Pskov solemnly met him at the city walls.

The Lithuanians began to ravage the Alexandrov volosts, but Alexander defeated their troops, and since then they have become afraid of him.

At that time there was a strong king in the Eastern country. He sent ambassadors to Alexander and ordered the prince to come to him in the Horde. After the death of his father, Alexander with a large army came to Vladimir. The news of the formidable prince spread throughout many lands. Alexander, having received a blessing from Bishop Cyril, went to the Horde to Tsar Batu. He honored him and let him go.

Tsar Batu was angry with Andrei, the Suzdal prince (Alexander's younger brother), and his governor Nevrui ruined the Suzdal land. After that, Grand Duke Alexander restored the cities and churches.

Ambassadors came to Alexander from the Pope. They said that the Pope had sent two cardinals to Alexander, who would speak about the law of God. But Alexander replied that the Russians knew the law, but did not accept teaching from the Latins.

At that time, the king from the Eastern country forced Christians to go on a campaign with him. Alexander came to the Horde to persuade the king not to do this. And he sent his son Dmitry to Western countries. Dmitry took the city of Yuriev and returned to Novgorod.

And Prince Alexander fell ill on his way back from the Horde. He took monastic vows before his death, became a schema-monk, and died on November 14.

The body of Alexander was carried to the city of Vladimir. The Metropolitan, priests and all the people met him in Bogolyubovo. There were screams and crying.

They put the prince in the Church of the Nativity of the Virgin. Metropolitan Kirill wanted to open Alexander's hand in order to put a letter into it. But the deceased himself extended his hand and took the letter… Metropolitan and his steward Sebastian told about this miracle.

The life of Alexander Nevsky is not complete and systematic. the stated biography of the prince, but describes only the most significant events of his life(victory over the Swedes at the mouth of the Izhora, the defeat of the Germans on Lake Peipsi, the trip of the prince to the Horde). In the Life "there is not even a coherent story: the content is a short series of fragmentary memories, individual episodes from the life of Alexander" (Klyuchevsky), the author describes "exactly such features that draw not the historical activity of the famous prince ... but his personality and deep impression, produced by him for his contemporaries..."

Life refers to the princely lives, and therefore in the narrative is significant secular element. The monument was created during the years of Tatar domination, and the text tells of a Russian prince who, in a difficult time for Russia, achieved significant victories over his western neighbors and at the same time managed to achieve relative independence from the Horde.

"Before battle on the Neva, which gave the nickname to Alexander Yaroslavich - Nevsky, he goes to church and prays with tears to God. Coming out, he instructs the squad: "God is not in power, but in truth. And let us remember the hymn-singer David: these are in arms, these are on horses, we will call on you in the name of the Lord our God, sleep and fall." And in fact, the quantitative superiority is on the side of the enemy, since there is no time to turn to Alexander's father, Prince Yaroslav, for help. Before the battle, one of the soldiers had a vision - the ship on which Boris and Gleb are standing. And Boris said to Gleb: "Brother Glebe, they ordered us to row, let us help our relative, Grand Duke Alexander Yaroslavich." In the battle itself, the heavenly forces help Alexander to win. At the same time, however, the course of the battle itself is also told, and the soldiers who distinguished themselves in this battle are even named by name.

Described in the Life and another battle - the famous Battle on the Ice, which took place on the ice of Lake Ladoga: "And there was a slash of evil and a coward from a spear and a breaking and a sound from a sword cut, as if the sea were frozen to move; it was impossible to see the ice, it was covered with blood." The battle ends with victory and a prayer of thanksgiving.

Such an episode is described in the Life. An embassy from the pope arrives to Alexander, but he refuses: "Teachings from you are not acceptable." Returning from the Horde, where he managed to obtain permission from the Russians not to serve in the Tatar troops, the prince fell mortally ill. Before his death, he takes monasticism. When Metropolitan Kirill wants to put a spiritual letter into the hand of the buried prince, he himself, as if alive, stretches out his hand for it. "And there was fear and horror great on all." This miracle confirms Alexander's holiness"

About the genre "Life".

"Correct living" was characterized by a leisurely third person narration; sometimes a digression was allowed: the author's appeal to the reader, praise on his own behalf to the saint. In terms of composition 3 parts were obligatory: introduction, actual life, conclusion. In the introduction, the author must apologize to the readers for his inability to write, for the rudeness of presentation, etc. In conclusion, there should be praise to the saint - a kind of ode in prose (the most important part of life, which required great literary art).

In J. a lot of canonical, traditional for this genre. Following the canons of life, the author begins his story with self-abasement, calls himself thin and sinful, of little understanding. Starting to describe the "holy, and honest, and glorious" life of the prince, the author cites the words of the prophet Isaiah about the sacredness of princely power and inspires the idea of ​​special protection of the heavenly powers to Prince Alexander. The next characterization of the prince is full of delight and admiration. Alexander is handsome like Joseph the Beautiful, strong like Samson, wise like Solomon, he is invincible, always winning. The thought of the sacredness of princely power and comparisons with biblical heroes determine the intonation of all further narration, somewhat pathetic, solemnly majestic.

“Hearing about the valor of Alexander, the king of the country of Rome from the northern land ...” this is how the story of the Battle of the Neva begins. The author does not mention that at that time (1240) Alexander was only 19 years old, contemporaries knew this well. Zh. depicts a mature husband, about whom the ambassadors of other countries say: I went through countries and peoples, but I did not see such a king among kings, nor a prince among princes. " Alexander learns that the Swedes came to the Neva, "puffing with the spirit of war , staggering from madness ", threatening:" If you can, defend yourself. "He flares up in his heart, goes on a campaign with a small retinue, in battle leaves a "trace of his spear" on the face of the king himself. The prince's speech addressed to the retinue is laconic, stern , courageous: "God is not in power, but in truth."

Resolute, brave Alexander and in Battle on Lake Peipsi. The prince cannot bear the boasting of the Germans: “Let us conquer the Slavic people!” He liberates Pskov, fights the German lands, embodying retribution for the pride and arrogance of enemies. They came boasting, "Let's go and defeat Alexander and capture him." But the proud knights were put to flight and taken prisoner, and they led barefoot near the horses those who call themselves "God's knights." As in the description of the battle on the Neva, the author does not give a detailed picture of the battle, only a few images, which help to imagine how cruel the slaughter was: “It seemed that the frozen lake moved, and no ice was visible, for it was covered with blood.” The fame of Alexander's victories spread everywhere. “And his name was glorified in all countries, from the sea of ​​Khonuzh and to the mountains of Ararat, and on the other side of the Varangian sea and to great Rome.”

In everything they are like a prince and his warriors. The author Zh. includes in the description of the battle on the Neva a story about six brave men who fought, "having no fear in their hearts." Each of the six has its own feat of arms. For example, Novgorodian Misha sank three Swedish ships, Savva brought down the great golden-domed tent, Sbyslav Yakunovych fought with one ax so that everyone marveled at his strength and courage. Scientists believe that this story about the six brave men reflected oral legend about the battle on the Neva or a heroic squad song. To convey the greatness of spirit and the beauty of courage, the author refers not only to Russian epic traditions, but also to biblical ones. The soldiers of Alexander are compared in their courage and stamina with the soldiers of King David, their hearts are like the hearts of lions, they are filled with the spirit of war and are ready to lay down their heads for the prince.

Biblical comparisons and analogies became one of the main elements of the artistic system of Zh., the acts of the prince are comprehended in comparison with biblical history, and this gives the biography a special majesty and monumentality. Constant likenings and references to David, Hezekiah, Solomon, Joshua and Alexander himself elevate to a biblical hero. Indications for help from above (the appearance of Boris and Gleb to Pelgusia before the Battle of the Neva, the miraculous beating of the Swedes by angels across the Izhora River, the help of God's regiment in the battle on Lake Peipsi) convince Alexander of the special protection of divine forces.

Alexander Nevsky appears as a smart politician and diplomat in relations with the Horde and the Pope. Worthy, learned and wise sounds the answer of the husbands of Alexander to the ambassadors of the pope. Having enumerated the main stages in the history of mankind and Christianity, they completed it with the words: "But we will not accept teachings from you." The description of the relationship with the Horde should convince that princes remained in Russia, whose courage and wisdom can withstand the enemies of the Russian land. Alexander's victories inspire fear in the Eastern peoples, Tatar wives frighten their children with his name. Even Batu recognizes the greatness of Alexander: "I was told the truth that there is no prince like him." And this helps Alexander "pray" the Russian regiments from participating in the campaigns of the Mongol-Tatars.
Excited and lyrical story about the death of the prince. The author is unable to contain his feelings: “Oh, woe to you, poor man! .. How will your eyes not fall out along with tears, how will your heart not tear out along with the root!”

Death of a prince everyone perceives as the greatest grief. “The sun of the land of Suzdal has already set!” says Metropolitan Kirill (Alexander died Grand Duke of Vladimir), “We are already perishing!” all the people echo him. The story of a miracle, when Alexander, as if alive, stretches out his hand and accepts a letter from the hands of the metropolitan, the culmination in this sublime, uplifted narration about the life and courage of "the noble and great prince Alexander." IP Eremin called Zh. "an enthusiastic tribute to the blessed memory of the prince." The author did not want to provide accurate historical information about the prince, but to inspire with the contemplation of courageous beauty, righteousness and mercy.

All researchers note literary talent of the author Zh., his scholarship. Among the literary sources referred to by the compiler Zh., "History of the Jewish War" by Josephus Flavius, "Chronographic Alexandria", "Deed of Devgen". D. S. Likhachev believes that Zh. continues the southern Russian literary traditions, revealing similarities in style with the biography of Daniil Galitsky from the Galician Chronicle. It is assumed that he was directly related to the compilation of the biography of Alexander Metropolitan Kirill, who in 1250 moved from the south, from Daniel, to Alexander Nevsky.

J. Alexander Nevsky, written in the 80s. XIII century, was the basis for all subsequent editions of the monument in the XIV-XVI centuries. (there are more than ten). For a long time, Zh. became a model for princely biographies and military stories.

The writing

Name the distinctive features of the genre of life. Who was the hero of life? What was the goal pursued by the creators of the hagiographic genre?

The genre of life arose and developed in Byzantium, and in Ancient Russia it appeared as a translation. On the basis of borrowed texts, in the 11th century, the original ancient Russian hagiographic literature arose. Lives (the word life in the Church Slavonic language means "life") were works that tell about saints - statesmen and religious figures, whose lives and actions were regarded as exemplary. The creators of the hagiographical genre were guided by the Holy Scriptures, the images of which, and above all the image of Jesus Christ, were ideal. The author of the life created the image of the saint according to certain rules - the canon, therefore the creator of the life was concerned not so much with real qualities as with the eternal, common, exemplary for many saints. Not the individuality of the individual, but his holiness, connection with God, chosenness - this is what they tried to show in life. Narrating a real historical person, the author of the life depicted not the life of a particular person in all its details and details, but a kind of generalized embodiment of holiness. From the life of the saint, those facts were taken that corresponded to the ideas of an ideal hero. The story about his life was freed from everything everyday, concrete, random. All this was due to the fact that hagiographic literature strove for an instructive effect on the reader.

What can you say about the composition of life as a work of art?

The lives had the following structure: an introduction, which explained the reasons that prompted the author to start the story; then the main part followed - a story about the life of the saint, his death and posthumous miracles; the life ended with praise to the saint.

Find in the text a portrait of Alexander Nevsky. What technique does the author of the life use when characterizing the hero? What heroes is Alexander Nevsky compared to? What do you know about them? Why are these characters chosen by the author for comparison?

The author describes the prince as follows: “And he was handsome like no other, and his voice was like a trumpet among the people, his face was like the face of Joseph, whom the Egyptian king appointed the second king in Egypt, his strength was part of the strength of Samson, and God gave him the wisdom of Solomon, and his courage - like that of the Roman king Vespasian, who conquered all the land of Judea.

Characterizing the hero, the author resorts not to description, but to the comparative method: his image is created with the help of numerous comparisons. Alexander Nevsky is compared with various biblical heroes of the Old Testament - rulers who were the embodiment of the best human qualities - beauty, wisdom, strength, courage. Joseph is the beloved son of Jacob and Rachel, Samson is a hero who possessed great physical strength hidden in his long hair. Solomon is the king of the Israelite-Jewish state, who ruled from 965-928 BC. e. According to biblical tradition, when God appeared to Solomon and promised to fulfill his request, Solomon asked not for wealth and glory, but for wisdom. God liked his request, and he endowed Solomon with wisdom and even the ability to understand the language of birds and animals, and, moreover, with wealth. Solomon became famous for his fair judgment and wise sayings. Vespasian Titus Flavius ​​(9-79) - a Roman commander who suppressed an uprising in Judea, an emperor known for military victories.

These rulers were exemplary, and comparing the prince with them, the author emphasizes his peculiarity, exclusivity, ideality.

What episodes of life cause an emotional rise in the reader? Why? What artistic techniques contribute to the creation of such a strong impression?

The episode about the appearance of Saints Boris and Gleb, no doubt, has a strong impact on the reader in the same way as the description of the posthumous miracle. The author of the life realizes his goal - to convey to the reader or listener the symbols of the Orthodox faith and to evoke a feeling of delight, emotional uplift.

In a vision on the eve of the battle with the Romans, the Holy Great Martyrs Boris and Gleb, who sailed in a boat, appear to Prince Alexander. Boris promises Alexander help and support. According to history, they were treacherously killed on the orders of their brother Svyatopolk the Accursed, who fought for the throne of Kiev, and after death they were canonized and recognized as saints. The vision can be interpreted as God's blessing of the prince on a holy cause - the defense of the fatherland.

The life describes a posthumous miracle: when the body of Alexander Nevsky was laid in the tomb, "Sebastian the Economist and Kirill the Metropolitan wanted to unclench his hand in order to put a spiritual letter." Alexander, however, raised his hand and accepted the letter from the hands of the metropolitan, who was seized with confusion. Thus God glorified his saint.

The description of the valor of Prince Alexander and his squad also does not leave readers indifferent. The depth of perception is facilitated by the artistic techniques used by the author.

Epithets: strong noise, red clothes, countless, godless Germans, warriors, brave, strong, steadfast, great slaughter.

Comparisons: the rowers sat as if dressed in darkness.

Introduction

2 History of writing the Life

1 History lesson

2 Literature lesson

Conclusion

Bibliography

Application

Introduction

The relevance of this study is determined by the fact that until the 16th century, The Tale of the Life of Alexander Nevsky was a kind of standard for depicting Russian princes when describing their military exploits. This work is remarkable in that it was written by a contemporary of the events, and therefore, is of great importance for understanding how the personality of Alexander Nevsky was assessed in those distant times, and what was the significance of those events in which he was a participant.

The purpose of the course research is to reveal the artistic concept and meaning of "The Tale of the Life of Alexander Nevsky", its influence on subsequent Russian literature in Russia. To do this, the following research tasks should be set:

to study the historical circumstances of writing "The Tale of the Life of Alexander Nevsky";

determine the specifics and features of the genre "The Tale of the Life of Alexander Nevsky";

The life of Alexander is not a biography, but a description of the most significant events that recreate the heroic image of a warrior prince, a valiant commander and a wise politician. At the same time, there is a lot of canonical, traditional for this genre in the Life, since the idea of ​​the sacredness of princely power is carried out. The main thought of the Life: "God is not in power, but in truth."

In everything, the prince and his warriors are like: the author of the Life includes in the description of the battle on the Neva the story of the brave men who fought, "having no fear in their hearts." Scientists believe that this reflected the oral tradition of the battle on the Neva in order to convey the greatness of the spirit and the beauty of courage. The warriors of Alexander are compared in their courage and stamina with the soldiers of King David, their hearts are like the hearts of lions, they are filled with the spirit of war and are ready to lay down their heads for the prince.

The subject of the study is the regularities of the artistic and historical narrative about the events of the 12th-13th centuries.

The object of the study is the meaning and significance of such a literary source as "The Tale of the Life of Alexander Nevsky".

In our study, we proceeded from the fact that, according to famous historians, Alexander's patriotism determined the principles of the structure of Russia for several centuries. The traditions laid down by the prince, based on national and religious tolerance, have attracted peoples living in neighboring territories to Russia right up to our time.

Until now, the name of Alexander Nevsky is a symbol of unity, part of a common national idea.

Chapter 1

1 The historical period of the reign of Alexander Nevsky

In order to imagine in detail the historical place of the reign of Alexander Nevsky, one should pay attention to how the military-political, historical and religious situation developed at the time of the beginning of his reign. - XIII century - a period of feudal fragmentation. Russia was overwhelmed by civil strife. Each principality tried to exist in its own way. This is based on the following reasons. On the one hand, the formation of a subsistence economy, which ensured an independent economic existence. On the other hand, political isolation, based on the creation of their own apparatus of violence - squads. These are objective reasons for fragmentation.

Simultaneously with the isolation of cities, the number of the princely class was constantly growing. The pace of development and formation of cities was not to keep up with such population explosion in the camp of the governor. The rulers lacked the vast expanse of the Russian land, whose borders could not be expanded, since the whole course of events indicated that only their narrowing could be expected. And under these conditions, they will certainly come into force the law of natural selection. Brother went to brother. Everything was used: murder, entering into family ties with authoritative foreign families, incest, intrigues, flirting and simultaneous cruelty with the townspeople. The historical conditions of that period, in which the princes were placed, pushed them to certain actions. The situation was complicated by the specifics of the geographical structure of Russia: its, indeed, vast expanses and sparsely located cities. This fact to some extent justifies the inconsistency of actions and the difficulty of centralizing military control. In a situation of impending real military danger, the city was in turmoil, and could not react quickly. First, it was necessary to gather an army, ask for help, which, as a rule, took a lot of time. The inhabitants of the city had the right to accept or not accept the prince. The opinion of the townspeople influenced certain political decisions. Naturally, the assessment of the significance of these decisions for the state was not always adequate. Their view proceeded from the problems of the current, everyday life, as if with their own worldly bell tower . There was also the danger of a riot. Often there were conflicts between the boyars and the common people. A particular aggravation of contradictions was observed in economically unstable and politically disturbing moments. The reason could be a crop failure or the danger of military intervention by foreigners. Thus, with the outward appearance of a prosperous existence, each of the Russian cities lived its own life, sometimes filled with internal contradictions. In such conditions, it was hard without an autocratic ruler who could take into account the interests of all social strata of the city's population, weigh all the circumstances, make a decision - say a firm word.

Let us briefly dwell on the place of the church in the events of the beginning of the 13th century. Unlike Western Catholicism, Orthodoxy in Russia did not have such a great influence that determined the policy of the state, although the ideas of protecting the church were key in some military and political actions. In turn, the church admonished the defenders of its interests, supported them, elevated their actions to the rank of spiritual ones.

At the same time, the significance of the adoption of Christianity in Russia is not unambiguous. There is also such a point of view on this matter: the adoption of Christianity is associated not so much with positive moments for the nation, ... how much with the departure of Russia from European civilization, the formation of a closed religious space. With the fall of Byzantium, the Russian Orthodox Church and the Russian state were essentially isolated from the rest of the Christian world. Hence - the refusal of Western Europe to come to the aid of Russia in its confrontation with the infidels (Tatar-Mongols, Turks and other conquerors). Isn't it an interesting opinion? With such a view of things, the role of many moments, in particular Alexander Nevsky, fades into the background, becomes insignificant, and, perhaps, negative.

It is impossible to ignore the personal attitudes of the inhabitant of medieval Russia. Medieval people were dominated by faith and superstition, and often left decisions to God and fate that they had to make for themselves. Decisiveness at that time was a rare quality. Even in court, when analyzing complicated cases, suspects were tested with water (will they float or sink?) And with a red-hot iron (what is the degree of burn?). Signs and signs that promised joy and sorrow, victories and defeats were remembered and recorded in the annals.

From ancient sources that have survived to this day, it is known that the city of Pereslavl-Zalessky was the birthplace of Alexander Nevsky. The exact date of his birth has not yet been established. Scientists suggest that it most likely falls on the years 1219 - 1220. And the historian of the XVIII century V. N. Tatishchev, who used chronicles that have not survived to this day, reports that the future hero saw the light on Saturday, May 30, 1220.

The baby was named, according to the custom of that time, in honor of the saint, whose exploits the church remembered close to his birthday (June 9). The holy martyr Alexander became his heavenly patron.

The name Alexander was rare for the 13th century in a princely environment and resembled the name of the hero of pagan antiquity Alexander the Great.

Alexander's father was the active and powerful Prince Yaroslav Vsevolodovich. At the time of the birth of his second son, he was 30 years old . In considering the pedigree, we will adhere to this traditional point of view. The reason for this is that in the literature we have studied, the alternative version is not disclosed in detail, and there is no reference to the primary sources. So, the mother of Alexander, the other seven sons and two daughters of Yaroslav was probably the daughter of the Moscow prince Mstislav Udaly Rostislav. This was the second marriage of Yaroslav after the marital union with the daughter of the Polovtsian Khan Yuri Konchakovich. According to N.S. Borisov, the marriage was childless, and therefore terminated.

In this case, Alexander's grandfather was Mstislav Udaloy, who glorified Russia with his many exploits. The image of this brave and noble man served as an example for young Alexander to follow.

N.I. Kostomarov at work Russian history in the biographies of its main figures says that the personality of Mstislav can rightly be called a model of the character of that time. Even though he did not give a new turn to the course of events, did not create a new prototype of the social system , but opposite was defender of antiquity, guardian of the existing, fighter for the truth, but for the truth, which the image has already taken shape before.

Alexander was trained in internal and external diplomacy in Novgorod under his father, comprehended the art of subordinating the boyars and waving the crowd, changeable and formidable. He learned this by being present at the veche, sometimes at the council, listening to his father's conversations.

Took much more time man's business . It obliged to keep order - both in the house, and in the church, and on the hunt - and in the horses, and in the falcons, and in the hawks be knowledgeable. He liked the job and it came easy. Alexander studied with the same young squad given to him by his father.

But a special place in the training and education of the prince was given to military affairs. While he was taught all on horseback, in borneh, for shields, with a spear, as if to fight - years have passed. To own a horse, defensive and offensive weapons, to be a tournament knight and to know the formation on foot and on horseback, the tactics of a field battle and the siege of a fortress - this is a whole world, a kind of art. As in any art: some have a gift for it, others are deprived of it. . The young prince was preparing for military affairs. Events were being prepared that would draw Alexander into their cycle. They made him take a fresh look at the city. Not a fortress, not a shrine, but the cares and thoughts of the Novgorodians were revealed to him. Those were hard thoughts. . Increasingly, the young prince traveled with his father's retinue to distant and nearby cities, to hunt, took part in the collection of princely tribute, and most importantly, in military battles. He walked along the usual path for a Russian knight, and the chime of combat swords, crossed either in the fight against an external enemy, or in internal strife, reached his ear early. With the upbringing of that time, strong characters developed in the princely environment very early. The sharply contrasting impressions caused by participation from childhood in campaigns in different, sometimes very dissimilar in terms of the way of life, lands of Russia and its neighbors, spectacles of bloody battles, conflagrations, grief of frequent separations and early losses - all these experiences developed the need to know, developed observation, strengthened the ability to generalizations. In a word, they accelerated the formation of the personality of a broad-minded, alien to the miserable isolation of petty princelings, an all-Russian guardian. The political situation of the early Middle Ages, as already noted, assumed frequent hostilities and violent internal intrigues. This in turn was good. visual aid for the emerging regiment

2 History of writing the Life

The story has come down to us in various editions of the 13th-18th centuries. The history of its text is extraordinarily complex, much remains controversial. Over the course of several centuries, the first edition (“life”) was repeatedly revised. Currently, 13 editions of the work are known. The relationship between the older editions and the editorial staff of the Sofia First Chronicle has not been fully clarified.

The author of the story was probably a scribe from the entourage of Metropolitan Kirill of Vladimir, who came from Galicia-Volyn Rus in 1246, so the story reflects the established literary traditions of the South-West and North-East of Russia. The author, reports, personally knew Alexander Nevsky and was a witness to his deeds.

According to academician D.S. Likhachev, Metropolitan Kirill took part in the creation of the work: Without a doubt, Cyril was involved in compiling Alexander's biography. He could have been the author, but, most likely, he ordered the life of one of the Galician scribes who lived in the north

In terms of composition, manner of describing military clashes, individual stylistic devices and some phraseological units, The Tale of the Life of Alexander Nevsky is close to another work, The Chronicler of Daniel of Galicia. The fact that Cyril was involved in compiling the “Chronicler Daniel of Galicia” was argued by L. V. Cherepnin: The Metropolitan died in 1280, and, therefore, the time of the appearance of the “Tale of the Life of Alexander Nevsky” must be attributed to the period between 1263-1280 years.

After the message about the day of Alexander's death, the words of Metropolitan Kirill and the people of Suzdal are quoted, when the sad news reached them, Metropolitan Kiril said:

My child, understand that the sun of the land of Suzdal has already set!

Already more such a prince will not be found in the lands of Suzdal!

Priests and deacons, Chernorizi, the poor and the rich, and all the people of the verb:

We're already dying!

The story ends with a story about a "wonderful" and "worthy of memory" miracle that happened during the burial of the prince. When they wanted to put a “farewell letter” into the hand of the deceased Alexander, tosam, as if he were alive, stretched out his hand and took the letter from the hand of the metropolitan

Until the 16th century, The Tale of the Life of Alexander Nevsky was a kind of standard for depicting Russian princes when describing their military exploits.

This work is remarkable in that it was written by a contemporary of the events, and therefore, is of great importance for understanding how the personality of Alexander Nevsky was assessed in those distant times, and what was the significance of those events in which he was a participant.

Life of Alexander Nevsky , most likely created at the end of the 13th century, and was written by a person who personally knew the prince. Here we do not see a clear chronological construction, a detailed description of important historical ones, but we see the praise of the courageous warrior, the defender of the Russian land - Alexander Nevsky. Choosing to describe two victorious battles of the Russian army under the command of Alexander - a picture of the battles of the Russians with the Swedes on the Neva River and with the German knights on the ice of Lake Peipus, the author tried to present the descendants of the Grand Duke and his army as endowed with heroism, selflessness and stamina in the name of the interests of the Russian people of mythical warriors - heroes.

Not much begging for literary and historical significance Lives , written simply and lyrically in the traditions of the military story of Ancient Russia, it is necessary to note a certain one-sided approach to the description by contemporaries of the events of those years. The task facing the authors, at the historical boundary corresponding to their present, they fulfilled. The exaltation of the Russian people, the development of a sense of patriotism and hatred for enemies, the maintenance of the authority of military leaders will echo through the history of Russia right up to the present day.

The life of Alexander is not a biography in which a full, detailed, sequential story is told about the whole life of the prince. The author selects only the most significant events (the battle with the Swedes on the Neva, the liberation of Pskov, the Battle of the Ice, a campaign in Lithuanian lands, diplomatic relations with the Horde and the Pope), which recreate the heroic image of a warrior prince, a valiant commander and a wise politician.

From a historical point of view, there are many inaccuracies in the Life.

For example, the Swedish king did not take part in the campaign of 1240 and the battle on the Neva, during the raid on Suzdal land in 1252, Sartak, not Batu, was the Khan of the Golden Horde. There is not a single date in the Life, events are sometimes described without the necessary specification: it is not immediately clear who the “king of the country of Rome from the midnight land” is, what city, built by some “from the Western side”, is being discussed, etc. But not these details were important for the author, and the impression made by his hero. The history and the very activity of Alexander Yaroslavich in the Life appears in a transformed form, not so much in its specific manifestations and events, not in everyday details, but in a hagiographic form.

There is a lot of canonical, traditional for this genre in the Life. Following the canons of life, the author begins his story with self-abasement, calls himself thin and sinful, of little understanding. Starting to describe the "holy, and honest, and glorious" life of the prince, the author cites the words of the prophet Isaiah about the sacredness of princely power and inspires the idea of ​​special protection of the heavenly powers to Prince Alexander. The next characterization of the prince is full of delight and admiration. Alexander is handsome like Joseph the Beautiful, strong like Samson, wise like Solomon, he is invincible, always winning. The thought of the sacredness of princely power and comparisons with biblical heroes determine the intonation of the whole further narrative, somewhat pathetic, solemnly majestic. “Hearing about the valor of Alexander, the king of the country of Rome from the northern land ...” - this is how the story of the Battle of the Neva begins. The author does not mention that at that time (1240) Alexander was only 19 years old, and his contemporaries knew this well. The Life depicts a mature man, about whom the ambassadors of other countries say: "I have passed countries and peoples, but I have not seen such a king among kings, nor a prince among princes." Alexander learns that the Swedes came to the Neva, "puffing with the spirit of war", "staggering from madness", threatening: "If you can, defend yourself." He flares up in his heart, goes on a campaign with a small squad, in battle "leaves a trace of his spear on the face of the king himself." The prince's speech addressed to the squad is beautiful, laconic, stern, courageous: "God is not in power, but in truth." Resolute, brave Alexander and in the battle on Lake Peipus. The prince cannot bear the boasting of the Germans: “Let us conquer the Slavic people!” He liberates Pskov, fights the German lands, embodying retribution for the pride and arrogance of enemies. They came boasting, "Let's go and defeat Alexander and capture him." But the proud knights were put to flight and taken prisoner, and "they led barefoot near the horses those who call themselves" God's knights ".

As in the description of the battle on the Neva, the author does not give a detailed picture of the battle, only a few images that help to imagine how cruel the slaughter was: “It seemed that the frozen lake moved, and no ice was visible, because it was covered with blood.” The fame of Alexander's victories spread everywhere. “And his name was glorified in all countries, from the sea of ​​Khonuzh and to the mountains of Ararat, and on the other side of the Varangian sea and to great Rome.”

In everything the prince and his warriors are like. The author of the Life includes in the description of the battle on the Neva a story about six brave men who fought "without fear in their hearts." Each of the six has its own feat of arms. So, for example, Novgorodian Misha sank three Swedish ships, Sava brought down the great golden-domed tent, Sbyslav Yakunovich fought with one ax so that everyone marveled at his strength and courage. Scientists believe that this story about six brave men reflects an oral tradition about the battle on the Neva or a heroic squad song. To convey the greatness of spirit and the beauty of courage, the author refers not only to Russian epic traditions, but also to biblical ones. The warriors of Alexander are compared in their courage and stamina with the soldiers of King David, their hearts are like the hearts of lions, they are filled with the spirit of war and are ready to lay down their heads for the prince. Biblical comparisons and analogies have become one of the main elements of the artistic system of the Life. The acts of the prince are comprehended in comparison with the biblical story, and this gives the biography a special majesty and monumentality. Constant likenings and references to David, Hezekiah, Solomon, Joshua and Alexander himself elevate to a biblical hero. Indications for help from above (the appearance of Boris and Gleb to Pelgusia before the Battle of the Neva, the miraculous beating of the Swedes by angels across the Izhora River, the help of God's regiment in the battle on Lake Peipsi) convince Alexander of the special protection of divine forces.

As a smart politician and diplomat, Alexander Nevsky appears in his relationship with the Horde and the Pope. Worthy, learned and wise sounds the answer of the husbands of Alexander to the ambassadors of the pope. Having enumerated the main stages in the history of mankind and Christianity, they completed it with the words: "But we will not accept teachings from you." The description of the relationship with the Horde should convince that princes remained in Russia, whose courage and wisdom can withstand the enemies of the Russian land. Alexander's victories inspire fear in the Eastern peoples, Tatar wives frighten their children with his name. Even Batu recognizes the greatness of Alexander: "I was told the truth that there is no prince like him." And this helps Alexander "pray" the Russian regiments from participating in the campaigns of the Mongol-Tatars.

The story about the death of the prince is excited and lyrical. The author is unable to contain his feelings: “Oh, woe to you, poor man! .. How will your eyes not fall out along with tears, how will your heart not tear out along with the root!” The death of the prince is perceived by everyone as the greatest grief. “The sun of the land of Suzdal has already set!” - says Metropolitan Kirill (Alexander died Grand Duke of Vladimir), “We are already dying!” - all the people echo him. The story of a miracle, when Alexander, as if alive, stretches out his hand and accepts a letter from the hands of the metropolitan, is the culmination in this sublime, upbeat narrative "about the life and courage of the faithful and great prince Alexander." The author did not want to provide accurate historical information about the prince, but to inspire with the contemplation of courageous beauty, righteousness and mercy.

All researchers note the literary talent of the author of the Life, his scholarship. Among the literary sources referred to by the compiler of the Life are the History of the Jewish War by Josephus Flavius, Chronographic Alexandria, and Deed of Devgen. It is assumed that Metropolitan Kirill, who in 1250 moved from the south, from Daniel, to Alexander Nevsky, was directly involved in compiling Alexander's biography.

Chapter 2. Studying "The Tale of the Life of Alexander Nevsky" at school lessons

1 History lesson

History lesson "Alexander Nevsky: modern views on the policy of the Grand Duke"

Epigraph. Winning, be invincible (Lives of Alexander)

Lesson goals.

Summarize the students' knowledge gained in the study of the topic Russia in XIII century and through the characterization of a historical figure to form an idea of ​​the historical era in which he lived, to realize its complexity, inconsistency.

To form students' own position in relation to the problematic moments of national history. (In this lesson: What is the role of Alexander Nevsky in the events of the 13th century? Could he change the fate of the country? Did he direct Russia along a new path?) Education of the culture of presenting and arguing one's own and others' positions on the era under study.

To form the skills of working with information in schoolchildren (analysis of texts, comparing them, summarizing). Equipment: Historical map Russian principalities in the XIII century , contour maps, portrait of Alexander Nevsky, excerpt from The Tale of the Life and Courage of the Blessed One and Grand Duke Alexander , fragments from the works of historians (V. Kargalov, L. Gumilyov, S. Solovyov), video films from the cycle: History lessons - How long will the motherland be sick? , Princely Russia XIII in ; Invasion .

List of additional literature:

L.N. Gumilyov From Russia to Russia, M., 1996,

A.I. Kulyugin Rulers of Russia, M., 2000,

CM. Solovyov History of Russia, M., 1988,

N.M. Karamzin History of the Russian state, M., 2001,

V.V. Kargalov Commanders X - XVI centuries. M., 1989

During the classes

Introductory part. The teacher notes that today we are once again referring to the events that took place in Russia in the 13th century, to the personality of Alexander Nevsky, who largely determined the development of Russia, because. It was the descendants of Alexander who became the Grand Dukes of Moscow, the tsars of Russia (the younger Son Daniel - Prince of Moscow - 1276, Ivan Danilovich Kalita - 1325 - 1340, Dmitry Donskoy - 1362-1389, Ivan the Terrible - 1533 - 1584.

The image of Alexander Nevsky is still relevant today. An outstanding commander and statesman lived in a difficult time for Russia. Time - feudal fragmentation. Alexander Yaroslavovich ruled in the principality where the Russian democracy. The strong Novgorod principality could become the center of the unification of Russian lands. But the Novgorod Veche decided Everyone chooses for himself . Southern Russia is occupied with the senseless rivalry of the princes, for the throne of Kyiv, which has lost its power. The blood of fellow believers is shed. Russia did not understand that a mortal danger was approaching from the side of its neighbors. The price of misunderstanding is great: humiliation, suffering, disaster of the Russian land.

Why are we better today? Everyone in his apartment, city, region, republic - every man for himself. They forgot that quite recently our state consisted of 15 fraternal republics and was the strongest power in the world, which defended not only its territory, but also other weak peoples. It is time to understand that it was not weakness that ruined Russia in the 13th century. - fragmentation, it's time to moderate pride. We are faced with the following task: to remember the time in which Alexander Nevsky lived; formulate an assessment of Alexander Nevsky's policy; express your opinion on politics reconciliation with the Horde.II. Recall the main events in the life of Alexander Yaroslavovich (student messages)

Prince Alexander, nicknamed Nevsky, lived only 43 years. He became the Prince of Novgorod at the age of 16, at the age of 20 he defeated the Swedes in the river. Neva, at the age of 22 won the famous on the ice of Lake Peipus. Alexander was the second son of Yaroslav Vsevolodovich Pereyaslavsky. The father loved his son and carefully followed his upbringing.

The main book of Alexander's childhood was the Bible. He knew her well, and much later he retold and quoted her. The prince was also introduced to world history through translations of Byzantine chronicles. He also read the famous Alexandria - 3rd century novel about the exploits of Alexander the Great. comprehended by Alexander and Russian truth.

His father Yaroslav, by hook or by crook, replenished the book depository. He took over the richest library of the Rostov Bishop Kirill. It was a precious collection, judging by the miraculously surviving copies Word of Hippolytus , teaching gospel . Knyazhich at a young age comprehended a lot, which allowed him to judge sensibly about the role of Russia.

Teacher. Alexander Yaroslavovich was an educated person. He understood the tasks facing the princes of Russia.

Author Lives Alexandra, eyewitness of his age says that the prince was taller than other people, that his voice sounded like a trumpet among the people, his face was beautiful, like that of the biblical Joseph, the strength was part of the strength of Samson, God gave him Solomon's wisdom, and his courage was like a Roman Caesar - conquering , was invincible.

In 1236, the rite of seating on the table was performed in Novgorod at St. Sophia, just on the eve of Batu's invasion. Father instructed Alexander: The cross will be your guardian and helper, and the sword will be your thunderstorm! God gave you the oldest reign in the whole Russian land!

Enemies of Russia in the XIII century.

Question. What do we know about the time in which Prince Alexander happened to live?

Answer. In 1237 and 1240, a horde of Mongol-Tatars attacked the Russian principalities. The Mongol-Tatar yoke was established over Russia.

Teacher. One enemy is known - the Mongol-Tatar yoke. Before you are fragments from the works of historians who evaluate the relations of Russia with the Horde in different ways. Based on these texts, we will try to briefly formulate the view of each author on the relationship

Russia with the Golden Horde, choosing the following words: religious tolerance, protection of Orthodoxy from Catholicism, cruelty according to the norms of the time, punishment of disobedient, devastation and ruin, citizenship, submission, systematic robbery, preservation of cities, union decline, payment of tithes.

Teacher. As a result of the work, we have filled in the following table. From this we see that the assessment of the relationship between Russia and the Golden Horde is different for all historians.

However, everyone agrees on one thing: the Golden Horde is a strong enemy. Video clip: Invasion .

Question. Could Alexander Nevsky gather an army from all Russian principalities and stop and then defeat the Mongol-Tatars?

Answer. No. Feudal fragmentation in Russia.

Nevsky was right that now tormented, small, impoverished, crushed Russia cannot count on the force of arms to get out from under the power of the Tatars, as in battles with the Germans and Swedes. An open challenge to the Horde would be suicide for Russia. It remains to surrender to the generosity of the winners, to bow to them, to recognize myself as their slave. Alexander understood that the most reasonable thing now was to reluctantly express humility and humility to the khan.

Conclusion. In the conditions of feudal fragmentation, Russia could not successfully fight the Mongols-Tatars. Despite, despite the desperate resistance of each individual city, even the smallest one. Torzhok in the spring of 1239 refused to obey, because. Novgorod promised to help. However, the Novgorodians gathered for too long and did not have time for the battle.

Torzhok was taken and its population slaughtered.

Exercise. Choose among the proposed phrases that are characteristic of the Mongol-Tatar yoke: they did not leave garrisons, robbery, with the singing of sacred psalms, they boarded ships with a cross, did not establish permanent power, tribute, enslavement of the Russian church, supported the Christian church, freed the Russian church from taxes, replacement of Orthodoxy with Catholicism, the seizure of new lands, who does not resist - do not kill, eradicate damn Greek law.

What were the relations of Russia with its Western neighbors?

Message. In the XIII century. Western Europe was a growing threat to Russia. German crusaders from Palestine moved to the Baltic. In 1237, the Levonian Order was formed, in fact, a military-spiritual state, the purpose of which is to capture the peoples of the Baltic states, advance to Russia and forcibly catholicize the conquered population. The conquest was difficult. The peoples of the Baltic states: Ests, Lithuania, Zhmud, Yatvingians, Prussians were in a state of balance with nature. The forces of these peoples were only enough to survive in their native landscape. In the fight against the Germans, they limited themselves to defense, they defended themselves to the last, only the dead surrendered into captivity.

Initially, the Germans did not have much success. The knights were helped by the fact that they were supported by a very warlike tribe - Livs. In addition, the knights found a valuable ally - the Swedes, who subjugated the Finnish tribes of sum and em. The Russians were treated with particular cruelty than the Balts. Russians were simply killed, without making an exception even for infants.

An excerpt from the video: How long will the Motherland be sick?

Teacher. The threat of German-Swedish aggression became obvious to Russia, its danger was growing day by day. You know that Alexander Nevsky from 1240-1242. won victories over the Germans. (Neva battle, Lake Peipsi).

But political tasks were not solved.

The victory did not eliminate the possibility of a German offensive, because the knights had much more forces than the Novgorodians.

The Germans replenished their wax, in the XIII century. in Europe there were many volunteers who dreamed of capturing new lands. So the danger in the West was powerful.

Exercise. Choose among the proposed phrases characteristic of the German-Swedish aggression?

Conclusion. The union of Russia and the West was possible only on the condition that Russia should accept Catholicism.

Question. What do you think is more important for a person: his soul or wealth?

Answer. Wealth can be returned, but without faith it is impossible to live.

Message. Alexander was faced with a difficult choice of an ally, because he had to choose between the Horde, in which his father died, and the West. We must pay tribute to Alexander Yaroslavovich. He perfectly understood the ethno-political setting and managed to rise above his personal emotions for the sake of saving the Motherland. In 1252, Alexander came to the Horde of Batu, made friends, and then fraternized with his son Sartak, as a result of which he became the adopted son of the khan.

The union of the Horde and Russia was realized thanks to the selfless policy of Alexander Nevsky.

Video clip: Invasion .

The results of the alliance with the Mongol-Tatars:

Russian princes retained freedom of action.

Tribute to the Mongols in exchange for military aid against the West. (It is always unpleasant to give away your money, but it is probably better to part with money than with independence and life).

Not only to stop the movement of the Germans to Russia, but also to undermine its very possibility, the conclusion of an alliance with the Lithuanian prince Mindovg.

Cities and crafts were restored.

The possibility of the emergence of a new center in Russia - Moscow, around which the Russian principalities will unite.

The created centralized state will subsequently be able to resist the Horde itself. Nevsky life story

Conclusion

And finally, it was the descendants of Alexander Yaroslavovich Nevsky who built in the XIV century. on the ruins of ancient Russia - New Russia. (At first it was called Moscow, and from the end of the 15th century - Russia).

For eight centuries the name of Alexander Nevsky lives in the grateful memory of the Descendants. It became a symbol of unity, part of a common national idea. In 1547, the all-Russian canonization of the noble prince took place at the consecrated cathedral.

great-great-grandson - Dmitry Donskoy defeats the Tatars on the Kulikovo field.

A direct descendant of Ivan the Terrible defeats the Kazan Khanate and annexes it to Russia.

Ivan the Terrible starts a war against the Livonian Order. In

In n. XVIII century Peter I defeated the Swedes.

The unification of the state will be able to stop the enemy, tk. strength in unity.

Peter I transferred the relics of the prince from Vladimir to St. Petersburg, making him the guardian angel of the New Empire.

Let's wish ourselves the same love for our fatherland, our people, which we see in Alexander Nevsky.

2.2 Literature lesson

The Tale of the Life and Courage of the Noble and Grand Duke Alexander Nevsky (2 hours)

Educational:

· To give an idea of ​​Alexander Nevsky as a historical figure and the hero of a work of art;

· To form literary concepts: life, hagiography, personality, faithful.

Developing:

· Improve the ability to analyze a literary text and draw conclusions based on the analysis;

· Improve the ability of expressive reading, coherent utterance;

· To develop the ability of comparative analysis of historical material and a work of art;

· To form the skill of working with various sources of information in order to search and select the necessary material;

· Build independence of thought.

Educational:

· To educate in the learning process such moral qualities: honesty, kindness, justice, a sense of duty, mercy;

· To instill a love for literature and the history of their homeland.

Equipment: video from the film "Alexander Nevsky")

Type of lesson: iterative-generalizing.

May the descendants of the Orthodox native Earth know the past fate. They revere their great kings For their labors, for glory, for good... A.S. Pushkin

During the classes. Organizational moment .. Checking homework.

III. Exploring a new topic.

1. "The Tale of the Life and Courage of the Noble and Grand Duke Alexander Nevsky" (Al-r Nevsky c. 1220-1263).

Life is a description of the life of a saint. In ancient Russian literature, the image of Christ was put forward as a model of human behavior. The hero of life in his life follows this pattern. Life, as a rule, describes how a saint becomes one, passing through a series of trials.

As a rule, in life it is reported

· about the main events of the life of the saint,

· his Christian exploits (pious life, martyrdom, if any),

· as well as special evidence of divine grace, which marked this person (these include life and posthumous miracles)

The lives of the saints are written according to special rules (canons):

o Thus, it is believed that the appearance of a child marked by grace most often occurs in the family of pious parents (although there were cases when parents, guided, as it seemed to them, by good intentions, interfered with the feat of their children, condemned them)

o Most often, a saint from an early age leads a strict, righteous life (although sometimes repentant sinners, for example, St. Mary of Egypt, also reached holiness)

o In the course of his life, the saint gains wisdom, goes through a series of temptations and overcomes them.

o The saint could predict his death, as he felt it.

o After death, his body remained imperishable.

V. Reading the introductory article to the "Tale of Life ..." on pages 18 - 19.

In 1237-1240. the Mongol-Tatar invasion fell upon the Russian principalities, weakened by external and internal wars. The development of Russian literature was delayed and weakened. Religious motives intensified in chronicles about this invasion: the events were understood as "God's wrath" for "sins".

At the very beginning of the Mongol-Tatar conquest, German and Swedish aggression in Russian literature, there is a desire to awaken the patriotic feelings of readers. This topic is devoted in North-Eastern Russia "The Word about the destruction of the Russian land" and "The Life of Alexander Nevsky", which we will discuss today in the lesson.

) When was the "Tale of the Life of ... Al-ra Nevsky" written? (in the 80s. ?III c.) The very title of the work gives a definition of its specificity: "Tales about the life and courage of the noble and Grand Duke Alexander" - a story about life, the main content of which was the exploits of "courage". What is the purpose of this life? (Glorify the courage and bravery of Alexander, give the image of an ideal Christian warrior, defender of the Russian land). 2) Who was it written by? (Scribe of the Monastery of the Nativity of the Virgin in Vladimir)

) Where was the body of Prince A. Nevsky buried? (here)

) What exploits of A. Nevsky did he tell about? (about 3 feats:

the battle on the Neva with the Swedes (1240),

about the Battle on the Ice (with the Germans on Lake Peipsi (1242),

about a trip to the Horde.

) What is the difference between the first 2 feats and the 3rd? (1-3 - swear words. 3rd self-sacrifice)

) Why did A. Nevsky go to the Khan? (to pray that the Tatars do not force Russian people to carry out military service)

) What is the meaning of "The Tale ..." in the development of Russian literature?

she was imitated, followed as Lit. sample,

its influence is reflected in many other princely lives and military stories.

What is the meaning of the word "faithful"?

Good - what is it? (Good, well-being)

Good - what is it? (The same as good. Good intention. Good impulses).

So, faithful - what is it? (Faithful to the good, faithful to something good. Defense of the Motherland, for example.)

And why is Alexander called Nevsky?

(He won the battle with the Swedes on the Neva River in 1240).

II. Analysis of the text "The Tale of the Life ... of Al - Ra Nevsky" Expressive reading of the roles of the fragments of "The Tale of the Life ... of Alexander Nevsky."

Work on r / r: Checking dictionaries: reading words and expressions (in a chain), words characteristic of a given text that can be used today and which are “gone in the past” and their explanations.

(Acts - (high) - actions, deed.

Secha (old) - battle.

Discord (obsolete) - quarrels, strife.)

1) Reading the intro

§ What does the narrator call himself and what does he want to emphasize with this? How does he say that he was a contemporary of Alexander?

"Life" glorifies Alexander as a commander and warrior, ruler and diplomat. It opens with the "glory" of the hero, which is likened to the glory of all the world-famous heroes of antiquity.

§ Read the description of the prince's appearance and his characteristics. What is the significance of this description? (the author not only shows the physical perfection of Prince Alexander, but also compares him with biblical heroes. But if each of them was distinguished mainly by one trait (strength, beauty, wisdom, courage), then all these qualities were found in the personality of Prince Alexander reflection.

§ Question 2 (p. 26) To what characters does the narrator liken the prince? The Novgorod hero was of the same name to Alexander the Great, similar to the "king" Achillesas well as biblical heroes Joseph, Samson, Solomon, Roman emperor Vespasian. The prince reflected all the best qualities of a person: strength, beauty, wisdom, courage).

§ Before the appearance of the "Life of Alexander Nevsky" was written "Word about the destruction of the Russian Land." This is a kind of preface to the story of Alexander Nevsky. I want to read you a snippet:

“O bright and skillfully decorated Russian land! It is endowed with many marvelous beauties: many lakes, marvelous rivers, locally revered springs, steep mountains, high hills, frequent oak forests, wonderful fields, various animals, countless birds, great mountains, marvelous villages, monastic vineyards, church churches and formidable princes, honest boyars, many nobles. You are full of everything, Russian land, O Orthodox Christian faith ... "

How does the author describe the Russian Land? The description of the Russian Land (nature, villages) is very beautiful. It is precisely such a beautiful, rich land that should have such a prince as Alexander Nevsky. And now he appears for the salvation and liberation of the Russian Land. In the personality of the prince, despite his high position, we observe amazing qualities of character.

2) It is known that the traits of a person's character are especially pronounced in trials. And what did Prince Alexander have to go through in his life? Question 3 (p. 26) What exploits does he talk about?

3) Page 26 “Be attentive to the word”, question 1 (1st part)

4) Find in the text episodes that demonstrate Prince Alexander, on the one hand, a glorious commander, on the other, a righteous (living in truth, fulfilling Christian commandments) ruler.

Prince Alexander lived in terrible years. He had to defend the Russian borders from foreigners. Despite his youth, as it is written in the Life of ..., Prince Alexander "won everywhere, was invincible." This speaks of him as a skillful, brave commander.

5) The king of the Midnight country heard these words, but, blinded by envy, distraught with pride, he took with him a large army and went to Alexander: “I am already here, I want to captivate your land - if you can, defend yourself.”

And the prince at that time had a small squad, and there was nowhere to expect help. But there is a strong faith in the help of God. Alexander went to the church of St. Sophia, "fell on his knee in front of the altar and began to pray with tears to God." “He remembered the song of the psalm and said: “Judge, Lord, and judge my quarrel with those who offend me, overcome those who fight with me.” Having finished the prayer and having received the blessing of Archbishop Spiridon, the prince, strengthened in spirit, went out to his squad. Encouraging her, instilling courage in her and infecting her with his own example, Alexander told the Russians: "God is not in power, but in truth." With a small squad (Courage; warrior commander), Prince Alexander met the enemy, fought fearlessly, knowing that he was fighting for a just cause, protecting his native land.

6) The next episode: Someone Pelgusy, the elder of the Izhora land, told the prince a wondrous vision. (Slide: Saints Boris and Gleb). Alexander asked not to tell anyone (the wise ruler) “And he decided to attack the enemies at the sixth hour of the day. And there was a strong battle with the Romans; he beat countless enemies and wounded the king himself in the face with his sharp spear. In this episode, the prince is an experienced commander. He is determined, smart, smart. Such a prince and warriors are miracle heroes. Mutual understanding and solidarity lead the Russians to victory.

7) the valor of the prince is emphasized, who “put a seal on the face of the king [the Swedish prince Lespa] with your sharp spear” - p. 22.

8) "Life" highlights the main points of Alexander's biography, linking them with victorious battles and biblical reminiscences (memories) are combined here with Russian historical tradition, literary traditions - with real observations of the battle: "the rising sun, and the wallpaper stops. And it was a slash of evil and a coward from spears of breaking and a sound from a sword cut, as if the lake was frozen to move; and you can’t see the ice, covered with blood” - “When the sun rose, both sides came together. And there was an evil slash, and a crack from the breaking of spears, and a sound from the cutting of swords, as if a frozen lake moved. And no ice was visible, for it was covered with blood” - p. 23, below.

9) Page 26 “Reflect on what we read”, question 3: What pictures do you see behind the words of the narrator: “It was as if a frozen lake moved”?

10) Page 26 “Be attentive to the word”, question 1 (part 2) Who does Alexander call the people “arrogant” and who boasted: “We will shame the Slavic people”, “We will take Alexander with our hands” (German cities) - p. 23)?

11) Page 26 “Be attentive to the word”, question 1 (part 2). Page 22. The exploits of six men, “brave and strong” (Gavrila Aleksich, Zbyslov Yakunovich, etc.) constitute interconnected episodes that have the character of a retelling of an epic song that developed in the princely squad environment shortly after the battle and, obviously, at the initiative of the prince himself (“ I heard all this from my master, Grand Duke Alexander, and from others who were then in that battle ”- p. 22, penultimate paragraph).

12) what is the last feat of Alexander? Why did he go to the king? How is this described in the story? "Pray people from that misfortune" so that the Tatars do not force Russian people to carry out military service.

13) In what words and on whose behalf does the author describe the grief from the loss suffered by the land of Suzdal with the death of Alexander? (p. 25, from the words “Oh, woe to you, poor man! ..” and to the words “Understand, the sun of the land of Suzdal has set.”) Say the words aloud and explain their meaning.

14) The work combines the features of life and military story. In addition, the final part of the "Life ..." includes the genre of lamentation. The "Life" adopted the best "military" examples of original and translated monuments of Kievan Rus, also continuing the stylistic traditions of Galician literature. It later influenced the "Word about the life and death of Prince Dmitry Donskoy" chronicle story "On the Battle of Mamaev".

15) Reading textbook material (pp. 25-26).

16) Examination of P. Korin's illustration "Alexander Nevsky".

(Triptych - (gr. triptychos folded in three) - 1) a folding icon with three wings; 2) a work of art from three paintings, reliefs, drawings, etc., united by one idea, theme, plot.)

Pay attention to the central part of the triptych. We compare the life and the icon-painting image.

Is this how you imagined Alexander Nevsky when you read the story about him? Find quotes from "The Tale ..." depicting Alexander. (“His height was greater than other people”, “his face is like the face of Joseph.”) The hero is depicted monumentally, in full growth, with a sword).

What is the prince wearing? Before us is a prince-warrior and a prince-ruler. This is quite consistent with how Prince Alexander is depicted in the "Life ...". We see the prince dressed in military armor, over which is thrown mantle.

Is it possible to see in the work of the artist that he depicted a wise ruler? The icon depicts Alexander Nevsky as a wise ruler: his face is concentrated, a deep wrinkle.

What signs tell us that this is an experienced warrior? This is a fearless and experienced warrior - nose bridgecross volitional folds, whitened hair gray hair.

How are Alexander's eyes depicted? The eyes of Prince Alexander reflect peace, humility, kindness. These are the eyes of a righteous person.

Outcome. The painter knows the "Life of Alexander Nevsky", and the iconographic image shows how much he was imbued with soul and thoughts in the content of the literary monument and how dear the image of Prince Alexander is to him.

17) Examination of the paintings by G. Semiradsky "Alexander Nevsky receives papal legates", p. 27.

o What role do the details play in the picture? The most important detail is the banner with the image of Christ, which is located in the center of the upper part of the picture. It carries an ideological load: Alexander is firm in his faith.

18) V. Serov "Entry of Alexander Nevsky to Pskov after the Battle of the Ice", p. 28. The figure of Alexander in center, but does not separate from the figures of other people who rushed to him in a fit of delight and gratitude. All faces are turned to the winner, the people's liberator. Alexander Nevsky is a hero from the people and with the people. Summing up the lesson.

Characteristics of A. Nevsky

§ How did you imagine Prince Alexander?

§ Describe his personality.

§ What surprised you in the personality of A. Nevsky? When characterizing, you can use reproductions of paintings dedicated to A. Nevsky.

§ Let's make notes in notebooks: A. Nevsky is a fearless, brave, just ruler, a great commander who lives according to Christian precepts, a quiet, friendly, wise righteous man, a man of high spirituality, a true defender of the Russian land. The personality of Prince Alexander surprisingly combines the features of a glorious commander, a wise ruler and a faithful Christian. No wonder the name Alexander in Greek means "protector".

What do you think, what works of Ancient Russia were especially close and dear to their contemporaries? Why did they prefer lives?

Is it worth rereading the works of antiquity? Are they alive?

So, what is the artistic world of the literature of Ancient Russia, its intonations, images, colors?

Comparison of A. Maikov's poem "Death of Alexander Nevsky" and the final part of "Life ...".

Guys, so that you perceive the personality of Alexander Nevsky in its entirety, I suggest you listen to A. Maikov's poem "The Death of Alexander Nevsky." Listen carefully and answer the question:

What mood pervades this poem and the final part of the "Life ..."?

Death of Alexander Nevsky. (slide number (icon (fresco)

Night outside and frost. A month - two iridescent light crowns around it ... A celebration seems to be going on across the sky. In the abbot's cell, there is a spectacle of sorrow and tears... Quietly, the lampada before the image of the Savior burns... Quietly, the abbot stands before him in prayer. Quietly the boyars stand in the corners. Quiet and motionless lies with his head towards the images Prince Alexander, covered with a black schema ... Quietly the lampada in front of the image of the Savior burns ... The prince motionlessly into the darkness, into infinity looks ... There, like a veil, suddenly parted in front of him ... He sees: drenched like a golden ray, the Bank of the Neva , where he smashed the enemy ... Suddenly a city appears there ... the shores are teeming with people, Ships are flying with colored flags ... The coffin is lifted from the ship, carried to the temple, the ringing is heard, sacred hymns are sung ... The lid was opened ... The king says something there ... Here in front of the coffin they make prostrations to the ground, Then all people go to venerate the relics. In the coffin - the prince sees - he himself. Quietly the lamp before the image of the Savior burns. The prince lies motionless ... The wonderful face lit up with beauty. Quietly, the abbot approached him and with a trembling hand felt his heart and forehead - And, sobbing, exclaimed: “Our sun has set!”

These works convey the grief that gripped all the Russians. In A. Maykov's poem, the word "quiet" is so often repeated. Of course, you can mourn in silence. But in this grief, again, the people's love for Prince Alexander and the irreparable grief from his loss are expressed, which is felt even more sharply in silence. In the "Life ..." the death of the prince is described in the final part and reminds us of crying (children read the quote): "Oh, woe to you, poor man! You cannot describe the death of your master! How will your eyes not fall out with tears together! How the heart will not break from bitter sadness! A man can forget his father, but he cannot forget a good sovereign, he would be ready to lie down alive with him in a coffin!

Metropolitan Kirill told people: “My children, understand that the sun of the land of Suzdal has already set…”. "We're already dying!"

It is impossible to better express one’s attitude towards Prince Alexander and once again emphasize his merits than it sounded in the lament of the third part of the Life ...

) The relevance of the personality of Alexander Nevsky in the 20-21 centuries.

Centuries have passed ... 13th century - 20th century ... more than 700 years! In 1938, a feature film directed by Sergei Eisenstein "Alexander Nevsky" was released on the screens of the country, where Nikolai Cherkasov played the main role. (video from the movie "Alexander Nevsky")

Teacher: Guys, why do you think this movie comes out at this time? What did the director want to say?

On the eve of what event was it created? On the eve of the 2nd World War. This is a film that inspired Soviet soldiers to win, this is a warning film. enemy that "the enemy will be defeated, victory will be ours"

The words of the hero came true: "Whoever comes to us with a sword will die by the sword." And in 1941, the Order of Alexander Nevsky was established for the officers of the Red Army. The award was given for leading a successful operation in which the enemy suffered heavy losses. During the Great Patriotic War, more than 40 thousand people were awarded the Order. (slide Order of Alexander Nevsky)

The words of the hero are relevant today ... 21st century ... 2011 ...

On the TV screens there was a project “The Name of Russia”, in which His Holiness Patriarch Kirill represented the Right-Believing Prince Alexander Nevsky. He was able to show the scale of the feat and achievements of Alexander Nevsky, for which he was awarded the highest Russian public award - the star of the Order of St. Alexander Nevsky "For Labor and Fatherland" At the beginning of the 21st century, when the country is embarking on a path of deep modernization, it becomes very symbolic that the Holy Man became the name of Russia. Saint Alexander Nevsky is the name that will really help our contemporaries change their lives for the better.

Individual task: prepare an expressive reading of The Tale of Shemyakin Court.

Work (independent) by options.

th option.

Name the genres of ancient Russian literature. Define military history.

What were the names of the six brave men who “fought hard with him [Alexander]”? With what does the author compare the hearts of the "Alexander's husbands"?

th option.

Name the genres of ancient Russian literature. Define lives.

With what words does Alexander strengthen “the spirit of his squad”? How do you understand them? By what means is the image of the hero created?

How Russian history is reflected in the paintings.

"Find sufficiently accurate words-definitions of the artistic world of the literature of Ancient Russia and write them down, correlating them with the studied works (including "The Tale of the Life ... of Alexander Nevsky")."

Conclusion

Thus, summing up the study of this course work, we can draw the following conclusions. The young prince Alexander was not only for military affairs, he was a politician of his time, who took a fresh look at the city. With the upbringing of that time, strong characters developed in the princely environment very early: historically, the formation of the personality of a broad-minded, alien to the miserable isolation of petty princes, an all-Russian guardian took place.

Secondly, in the Life there is a lot of canonical, traditional for this genre, the idea of ​​the sacredness of princely power is carried out and inspires the idea of ​​special patronage of the heavenly forces to Prince Alexander.

In his activities, Prince Alexander proceeds from the fact that: "God is not in power, but in truth." In everything the prince and his warriors are like. The acts of the prince are comprehended in comparison with the biblical story, and this gives the biography a special majesty and monumentality.

As a smart politician and diplomat, Alexander Nevsky appears in his relationship with the Horde and the Pope. Worthy, learned and wise sounds the answer of the husbands of Alexander to the ambassadors of the pope. Having enumerated the main stages in the history of mankind and Christianity, they completed it with the words: "But we will not accept teachings from you." The description of the relationship with the Horde should convince that princes remained in Russia, whose courage and wisdom can withstand the enemies of the Russian land. Alexander's victories inspire fear in the Eastern peoples, Tatar wives frighten their children with his name. Even Batu recognizes the greatness of Alexander: "I was told the truth that there is no prince like him."

The story about the death of the prince is excited and lyrical.

All researchers note the literary talent of the author of the Life, his scholarship. It is assumed that Metropolitan Kirill, who in 1250 moved from the south, from Daniel, to Alexander Nevsky, was directly involved in compiling Alexander's biography.

Life of Alexander Nevsky XIII century. was the basis for all subsequent editions of the monument in the XIV-XVI centuries. (there are more than ten). For a long time, the Life became a model for princely biographies and military stories, its influence is felt in The Tale of the Battle of Mamaev, in the Tale of the Life and Repose of Grand Duke Dmitry Ivanovich Donskoy, and many other works of ancient Russian literature.

Alexander Nevsky, like his associates, belonged to the generation of new people, their behavior differed from the behavior of specific princes. The patriotism of Alexander determined the principles of the structure of Russia for several centuries. The traditions laid down by the prince, based on national and religious tolerance, have attracted peoples living in neighboring territories to Russia right up to our time.

And in modern Russia, many peoples see their protector.

Bibliography

1.Avetisyan S.A., Sinegubov S.N., Teper E.M. The history of the fatherland in faces. M.: Ross. nat. library, 1993.

2.Anisimova O.M., Odessa M.P. Literature and culture of Ancient Russia: Dictionary-reference book / Ed. V.V. Kuskov. - Publisher: HIGH SCHOOL, 1998

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.Begunov Yu.K. Monument of Russian literature of the XIII century: "The Word about the death of the Russian land" - M., L., 1965

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.Life of Alexander Nevsky / Text preparation, translation and notes. Begunova Yu. K.// Izbornik (1969)

.Life of Alexander Nevsky / Preparatory work. text, translation and comm. Okhotnikova V.I.// PLDR: XIII century.- M., 1981

.Ipatiev Chronicle//Complete Collection of Russian Chronicles. - M .: Publishing House of the East. lit., 1962. - T. 2.

.History of Russian literature X - XVII centuries: Proc. allowance for students ped. in-t on spec. No. 2101 “Rus. lang. or T." / L.A. Dmitriev, D.S. Likhachev, Ya.S. Lurie and others; Ed. D.S. Likhachev. - M.: Enlightenment, 1979. - 462 p., ill. see Chapter 2. Literature of the second quarter of the XIII - the end of the XIII century 5. Hagiography

.History of the USSR from ancient times to the present day in 12 T., T2., -M; Science 1966

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.Chronicle according to the Lavrentian list: The Tale of Bygone Years//Complete Collection of Russian Chronicles. - M., 1962.

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33.<#"justify">Attachment 1

Test "The Legend of the Life of Alexander Nevsky"

Option 1

A1. What is life?

) historical narrative, which was conducted by goals

) an extensive narrative in verse or prose about outstanding national historical events

) biographies of clergy and secular persons canonized by the Christian Church

) a work that is distinguished by poetic fiction, but claims to be some kind of authenticity in the past

A2. What was the name of Alexander Nevsky's father?

) Svyatoslav 3) Oleg

) Yaroslav 4) Rurik

AZ. What was the name of the elder of the Izhora land, to whom the vision appeared?

) Sevastyan

) Pelgus

A4. What heroes does the narrator liken to the prince?

) Alexander the Great,

) "King" Achilles

) Solomon

) Jesus Christ

IN 1. In what country did the genre of life originate?

IN 2. What was the name of the bishop who blessed Alexander Nevsky before the battle?

C1. Why was Alexander Nevsky considered a saint?

Option 2

A1. How does the life story usually end?

) praise to the saint

) moralizing sermon

A2. What vision did Pelgusius have?

) Mother of God

) Boris and Gleb

) Nicholas the Wonderworker

) Apostle Peter

AZ. What city did Alexander Nevsky drive the Germans from?

) from Novgorod

) from Kyiv

) from Ryazan

) from Pskov

A4. Who did Alexander become at the end of his life?

) novice

) a priest

) monk

) abbot of a monastery

IN 1. In what century was The Legend of the Life of Alexander Nevsky created?

IN 2. In which church did Alexander pray before the battle with the king of the country of Rome?

C1. What is the merit of Alexander Nevsky as a real historical person who appears before us in his life?

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