The writing

In his early romantic works, Maxim Gorky resorted to the tried-and-true "story within a story" method. The author listens to the wise Nadyr-Ragim-Ogly, an old Crimean shepherd, who tells him legends and tales, sings strange songs, and then beautiful language conveys what is heard to readers. This allows the author to achieve the reliability that he needs. We unconditionally believe in the existence of Uzh and Falcon, in their conversation. The author does not need to convince the reader of the authenticity of events. Yes, it does not matter - a fairy tale before us or a true story.

The author shows two philosophies, two ways of life. “The madness of the brave” is already contrasted with “low truths”, he even hides behind ostentatious patriotism: “Let those who cannot love the earth live by deceit. I know the truth. And I will not believe their calls. Creation of the earth - I live on the earth. The author seems to agree with this petty-bourgeois philosophy. But this is only an external impression. Gorky invites the reader to make his own choice, and does not decide everything for him. The author seems to be saying: “Yes, there is life, there is truth, but it is not eternal. The development of life gives birth to new truths.
Gorky is a master of the short story. With short, but vivid phrases, he can say much more than sometimes stands behind long philosophical arguments. The skill and artistic talent of Gorky was already revealed in his early work. “Across the dark blue sky, something solemn, enchanting the soul, confusing the mind with the sweet expectation of some kind of revelation, is written with a golden pattern of stars.” Proof of this is the "Song of the Falcon"

"Makar Chudra" - the first printed work of A. M. Peshkov. It appeared in the Tiflis newspaper "Caucasus" in 1892 and was signed by a pseudonym that was destined to soon become known to the whole world - Maxim Gorky. The publication of the first story was preceded by years of the author's wanderings around Russia, to which he was driven by an indefatigable desire to know Russia, unravel the mystery of a vast destitute country, and understand the cause of the suffering of its people. The knapsack of the future writer did not always contain a loaf of bread, but there was always a thick notebook with notes about interesting events and people he met on the way. Later, these notes turned into poems and stories, many of which have not reached us.

In his early works, including Makar Chudra, Gorky appears before us as a romantic writer. Main character- old gypsy Makar Chudra. For him, the most important thing in life is personal freedom, which he would never exchange for anything. He believes that the peasant is a slave who was born only to pick the ground and die before he even had time to dig his own grave. His maximalist desire for freedom is also embodied by the heroes of the legend he tells. A young, beautiful gypsy couple - Loiko Zobar and Rad-da - love each other. But in both the desire for personal freedom is so strong that they even look at their own love as a chain that binds their independence. Each of them, declaring his love, sets his own conditions, trying to dominate. This leads to a tense conflict, ending in the death of the heroes. Loiko yields to Radda, kneeling before her in front of everyone, which is considered by the gypsies terrible humiliation and instantly kills her. And he himself dies at the hands of her father.

A feature of the composition of this story, as already mentioned, is that the author puts a romantic legend into the mouth of the protagonist. It helps us to understand it deeper. inner world and value system. For Makar Chudra, Loiko and Rudd are the ideals of love of freedom. He is sure that two wonderful feelings, pride and love, brought to their highest expression, cannot be reconciled. A person worthy of imitation, in his understanding, must maintain his personal freedom at the cost of his own life. Another feature of the composition of this work is the presence of the image of the narrator. It is almost imperceptible, but we can easily guess the author himself in it. He does not quite agree with his hero. We do not hear direct objections to Makar Chudra. But at the end of the story, where the narrator, looking into the darkness of the steppe, sees how Loiko Zobar and Radda “circled in the darkness of the night smoothly and silently, and the handsome Loiko could not catch up with the proud Radda”, his position is revealed. The independence and pride of these people, of course, delight and attract, but these same traits doom them to loneliness and the impossibility of happiness. They are slaves of their freedom, they are not able to sacrifice even for the people they love.

To express the feelings of the characters and his own, the author widely uses the technique landscape sketches. Seascape is a kind of frame for the whole storyline story. The sea is closely connected with the state of mind of the characters: at first it is calm, only “wet, cold wind"Spreads" across the steppe the thoughtful melody of the splash of a wave running ashore and the rustle of coastal bushes. But then it began to rain, the wind grew stronger, and the sea rumbles muffled and angrily and sings a gloomy and solemn hymn to the proud pair of handsome gypsies. Generally feature of this story is its musicality. Music accompanies the whole story about the fate of lovers. “You can’t say anything about her, this Rudd, in words. Perhaps her beauty could be played on a violin, and even then to someone who knows this violin as his soul.

Gorky's work initial stage bears a strong imprint of the new literary movement- the so-called revolutionary romanticism. Philosophical ideas young talented writer, passion, emotionality of his prose, new

approach to man differed sharply both from naturalistic prose, which had gone into petty everyday realism and chose the hopeless boredom of human existence as a theme, and from the aesthetic approach to literature and life, which saw value only in “refined” emotions, heroes and words.

For youth, there are two most important components of life, two vectors of existence. This is love and freedom. In Gorky's stories "Makar Chudra" and "Old Woman Izergil" love and freedom become the theme of the stories told by the main characters. Gorky's plot find - that old age tells about youth and love - allows us to give a perspective, the point of view of a young person who lives by love and sacrifices everything for it, and a person who has lived his life, who has seen a lot and is able to understand what is really important, what remains at the end of a long journey.

The heroes of the two parables told by the old woman Izergil are the exact opposite. Danko is an example of love-self-sacrifice, love-bestowal. He cannot live, separating himself from his tribe, people, he feels unhappy and not free if the people are not free and unhappy. Pure sacrificial love and the desire for achievement were characteristic of romantic revolutionaries who dreamed of dying for universal ideals, could not imagine life without sacrifice, did not hope and did not want to live to old age. Danko gives the heart that lights the way for people. This is a fairly simple symbol: only a pure heart full of love and altruism can become a beacon, and only a selfless sacrifice will help free the people. The tragedy of the parable is that people forget about those who sacrificed themselves for them. They are ungrateful, but well aware of this, Danko does not think about the meaning of his dedication, does not expect recognition, rewards. Gorky polemicizes with the official church concept of merit, in which a person does good deeds, knowing in advance that he will be rewarded. The writer gives opposite example: the reward for a feat is the feat itself and the happiness of the people for whose sake it is accomplished.

The son of an eagle is the exact opposite of Danko. Larra is single. He is proud and narcissistic, he sincerely considers himself superior, better than other people. It causes disgust, but also pity. After all, Larra does not deceive anyone, he does not pretend that he is able to love. Unfortunately, there are many such people, although their essence is not so clearly manifested in real life. For them, love, interest come down only to possession. If it cannot be possessed, it must be destroyed. After killing the girl, Larra, with Cynical candor, says that he did it because he could not possess her. And he adds that, in his opinion, people only prioritize what they love and observe moral standards. After all, nature gave them only their body as property, and they own both animals and things. Larra is cunning and can talk, but this is a hoax. He overlooks the fact that a person always pays for the possession of money, labor, time, but ultimately a life lived in this way and not otherwise. Therefore, the so-called truth of Larra becomes the reason for his rejection. The tribe expels the apostate, saying: you despise us, you are superior - well, live alone if we are unworthy of you. But loneliness becomes an endless torture. Larra understands that his whole philosophy was only a pose, that even in order to consider himself superior to others and be proud of himself, others are still needed. You cannot admire yourself alone, and we all depend on the assessment and recognition from society.

Freedom and love is the theme of the parable about Radda and Loiko. There is no love in slavery, no true feelings in self-deception. The heroes love each other, but freedom is above all for them. Gorky's freedom is not lawless freemen, but the opportunity to preserve one's essence, one's "I", that is, one's humanity, without which there can be neither love nor life.

The early works (1892-1899) of M. Gorky are fanned with a romantic mood. These are "Makar Chudra", "Old Woman Izergil", "Song of the Falcon". It cannot be unambiguously stated that early stories the author are created only within the framework of romanticism: Gorky also created realistic works at the same time - “Emelyan Pilyai”, “My Companion”, “Konovalov”, “Spouses Orlovs”, “Malva”, etc. Romanticism of M. Gorky is, first of all, atmosphere - night, old stories and legends, incredible love stories and colorful characters. The main concepts of the author's romantic works are "freedom", "independence", "struggle", which corresponded to the revolutionary spirit of the times: " Only he is worthy of life and freedom, who every day goes to fight for them."(Goethe).

Romantic stories are born out of the desire to oppose the tired, measured, monotonous reality with its spiritual poverty and degradation, the ups of human fantasy, feat, the desire "for freedom, for the light", the thirst for realization in the world, the passion for recognition. Gorky heroes stand above everyday life and everyday life. They are not satisfied with the "average", they strive for the high, the eternal.

The center of the story "Makar Chudra" is the clash of two strong and independent characters - Radda and Loiko Zobar. Both yearn for love, but it's a different kind of love - love-passion, love-fire, love-beauty and love is freedom, love is independence simultaneously. The thirst for freedom reaches the extreme for heroes: heroes are able to pay for not being subject to someone own life. The love of freedom and beauty of the characters are poeticized by the author, raised to the ideal. The tragic legend about Radda and Loiko is told by Makar Chudra, who contrasts them modern man: “They are funny, those your people. They huddle together and crush each other, and there are so many places on earth.

From conflict between characters M. Gorky in the story "Old Woman Izergil" goes on to conflict "hero-society". This conflict is deeper, psychologically and socially sharpened. From the numerous legends and stories told by the Old Woman, images of Larra are born - the son of a woman and an eagle, Danko - "the best of all", etc. Larra, for his selfishness and desire to rule over people, was punished with freedom and the inability to end his life earlier than it was destined: " That's how the man was struck for pride!". Danko, at the cost of his life, tried to bring his fellow tribesmen to freedom and light: “ It burned so brightly. Like the sun and brighter than the sun, and the whole forest fell silent, lit by this torch great love to people". But Danko's sacrifice went unnoticed: due to fatigue, people refused to continue their journey. The story of Izergil itself, which serves as a link between the two legends, is full of dedication and feat, which the author emphasizes the presence of the heroic in man.

It is noteworthy that in his stories Gorky brings the private to the global level. So, in Makar Chudra, the proud figures of Radda and Loiko turned into clouds, where the second tries, but cannot overtake the first. In "Old Woman Izergil" the sparks of Danko's heart turned into " blue sparks of the steppe that appear before a thunderstorm.

"The Song of the Falcon" depicts a clash of two truths - the truth of the Falcon, " happiness of battle", and the truth of Uzh:" Fly or crawl, the end is known: everyone will fall into the ground, everything will be dust". Despite the measured and thoughtful position of Uzh, the author is on the side of the “fighting” Falcon: “ The madness of the brave is the wisdom of life».

Contrary to the use of Gorky's works in revolutionary propaganda, their meaning is deeper: these stories are the author's philosophical reflection on the human nature in man.

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Traditions of Russian literature in the works of early Maxim Gorky

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§2. Gorky's early romantic works

Gorky's early work strikes, first of all, with an unusual artistic diversity for a young writer, a bold confidence with which he creates works of different colors and poetic intonation. The enormous talent of the artist of the rising class - the proletariat, drawing mighty strength from the "movement of the masses themselves" was revealed already at first literary work Maxim Gorky.

Acting as the herald of the coming storm, Gorky fell into the tone of the public mood. In 1920, he wrote: "I began my work as a stimulator of revolutionary mood with glory to the madness of the brave." Exam questions and answers. Literature. 9th and 11th grades. Tutorial. - M.: AST-PRESS, 2000. - P.214. This applies primarily to Gorky's early romantic works. In the 1890s he wrote the stories "Makar Chudra", "Old Woman Izer-gil", "Khan and his son", "Mute", "Return of the Normans from England", "Blindness of Love", fairy tales "The Girl and Death", "About the Little Fairy and a Young Shepherd”, “The Song of the Falcon”, “The Song of the Petrel”, “The Legend of Marko”, etc. All of them differ in one feature that can be defined in the words of L. Andreev: “the taste of freedom, something free , broad, bold. Gorky M. Prose. Dramaturgy. Publicism. - M.: Olimp; LLC "Firm" publishing house "AST", 1999. - P.614. In all sounds the motive of non-acceptance of reality, confrontation with fate, a daring challenge to the elements. In the center of these works is the figure of a strong, proud, courageous person who does not submit to anyone, who is not bent. And all these works, like living gems, shimmer with unprecedented colors, spreading a romantic glow around.

2.1. The story "Makar Chudra" -

affirmation of the ideal of personal freedom

At the center of the early works of Maxim Gorky are exceptional characters, strong-willed and proud people who, according to the author, have "the sun in their blood." This metaphor gives rise to a number of images close to it, associated with the motif of fire, sparks, flames, torches. These heroes have burning hearts. This feature is characteristic not only of Danko, but also of the characters in Gorky's first story, Makar Chudra. Rogover E.S. Russian literature of the twentieth century. To help school graduates and applicants: Textbook. - St. Petersburg: "Parity", 2002. - P.131.

To the thoughtful melody of the splashing of the oncoming waves, the old gypsy Makar Chudra begins his story. From the very first lines, the reader is gripped by a feeling of the unusual: the boundless steppe on the left and the endless sea on the right, the old gypsy lying in a beautiful strong pose, the rustle of coastal bushes - all this sets one up to talk about something secret, the most important. Makar Chudra slowly talks about the vocation of man and his role on earth. “A person is a slave, as soon as he was born, a slave all his life and that's it,” says Makar. Gorky M. Prose. Dramaturgy. Publicism. - M.: Olimp; LLC "Firm" publishing house "AST", 1999. - P.18. And he opposes this with his own: “A person is born to know what will is, the expanse of the steppe, to hear the voice of the sea wave”; “If you live, then be kings over the whole earth.”

This idea is illustrated by the legend about the love of Loiko Zobar and Radda, who did not become slaves of their feelings. Their images are exclusive and romanticized. Loiko Zobar has "eyes like clear stars are burning, and the smile is the whole sun. Ibid., p.21. When he sits on a horse, it seems as if he was forged from one piece of iron along with him. Zobar's strength and beauty match his kindness. “You need his heart, he himself would tear it out of his chest and give it to you, if only you would feel good about it.” Ibid., p.20. Match and beautiful Rudd. Makar Chudra calls her an eagle. “You can’t say anything about her in words. Maybe her beauty could be played on the violin, and even to those who know this violin as their soul.” Ibid., p.20.

Proud Radda rejected the feelings of Loiko Zobar for a long time, for her will was dearer to her than love. When she decided to become his wife, she set a condition that Loiko could not fulfill without humiliating himself. Unresolved conflict leads to tragic ending: heroes die, but remain free, love and even life are sacrificed to will. In this story, for the first time, a romantic image of a loving human heart arises: Loiko Zobar, who could tear the heart out of his chest for the happiness of his neighbor, checks whether the heart of his beloved is strong and plunges a knife into it. And the same knife, but already in the hands of a soldier Danila, strikes the heart of Zobar. Love and thirst for freedom turn out to be evil demons that destroy people's happiness. Together with Makar Chudra, the narrator admires the strength of the characters' character. And together with him he cannot answer the question that runs like a leitmotif through the whole story: how to make people happy and what happiness is.

In the story "Makar Chudra" two different understandings of happiness are formulated. The first is in the words of a "strict man": "Submit to God, and he will give you everything you ask." Ibid., p.18. This thesis is immediately debunked: it turns out that God did not give the “strict man” even clothes to cover his naked body. The second thesis is proved by the fate of Loiko Zobar and Radda: the will is dearer than life, happiness is in freedom. The romantic worldview of young Gorky goes back to Pushkin's famous words: "There is no happiness in the world, but there is peace and freedom..."

2.2. Fairy tale "About a little fairy and a young shepherd" -

a hymn to freedom and the rapture of the storm

The problem of love develops in Gorky's romantic tales "About the Little Fairy and the Young Shepherd" and "The Girl and Death". Gorky defined the theme of one of them as follows: New fairy tale on an old topic: about love, which stronger than life". The fairy tale "About the little fairy and the young shepherd" is built on the antithesis: the opposition of the forest and the steppe. The old shady forest with mighty beeches and velvet foliage is a world of peace and bourgeois comfort. Here the queen of the forest lives in contentment and bliss with her daughters, here they sympathetically listen to the speeches of an important and stupid mole, who is sure that happiness lies in wealth.

In the steppe there are neither magnificent halls, nor rich underground storerooms. Only the free wind plays with a gray feather grass, and the boundless sky turns blue, and the expanse of the steppe plays with multi-colored colors. Gorky depicts the landscape in a romantic way: the steppe at sunset is painted in bright purple, as if there was a huge velvet curtain hung there, and gold burned in its folds.

The kingdom of strength and freedom -

My mighty steppe,

shepherd sings. Unlike the important mole, the cha-ban does not have any property. But he has black curls, swarthy cheeks, fiery eyes and a bold heart. The sound of his song is like the scream of an eagle. And the little fairy, who lived so happily and calmly in the palaces of the queen mother, goes to the shepherd and dies. Maya, writes Gorky, “is like a lonely birch, which, loving freedom, moved out of the forest far into the steppe and stood under the wind.” Gorky M. Prose. Dramaturgy. Publicism. - M.: Olimp; LLC "Firm" publishing house "AST", 1999. - P.35. The wind and thunderstorm killed her. The death of the fairy is symbolic: “the song of freedom does not go well with the song of love”, love is also slavery, it fetters the will of man. Dying, Maya says to chaba-nu: "You are free again, like an eagle."

The love of Maya and the shepherd is as strong as the love of Loiko Zobar and Radda. In her name, Maya renounces the palace, the forest, the mother, who is dying of grief. She tries to overcome even the insane unbearable fear that grips her during a thunderstorm: after all, after a thunderstorm, Maya still remains with the shepherd. The exclusivity of feelings makes Gorky's heroes related to the romantic images of Byron and Schiller, Pushkin and Lermontov. In the tale of the little fairy, an image of a noble human heart also arises, rejecting the petty-bourgeois canons established over the centuries. Fear of Fate and Death overcomes the feeling of Love. Maya tries to explain this to the shepherd and adds: “Maybe I would say more if I could take the heart out of my chest and bring it on my hand to your eyes.”

In the fairy tale "About the Little Fairy and the Young Shepherd", a motif appears for the first time, which, growing, will sound more and more insistently in other romantic works of Gorky. This is a hymn to freedom and the ecstasy of the storm. During a thunderstorm, the shepherd stands in the blackened steppe as hard as a rock, exposing his chest to the arrows of lightning. Spiridonova L.A. "I came into the world to disagree." Early romantic works of M. Gorky // Russian literature. - 1999. - No. 3. - P.51.

The description of the thunderstorm is made in rhythmic prose and resembles the Song of the Petrel written later: “Arrows of lightning tore the clouds, but they again merged and rushed over the steppe in a gloomy, terrifying flock. And sometimes, with a clap of thunder, something round, like the sun, blinding with blue light, fell from the sky to the ground ... ”Gorky M. Prose. Dramaturgy. Publicism. - M.: Olimp; LLC "Firm" publishing house "AST", 1999. P.84.

But what about the collision Love - Freedom? Gorky answers this question with the story "Old Woman Izergil".

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Gorky's early work strikes, first of all, with an unusual artistic diversity for a young writer, a bold confidence with which he creates works of different colors and poetic intonation. The enormous talent of the artist of the rising class - the proletariat, drawing mighty strength from the "movement of the masses themselves" was revealed already at the very beginning of Maxim Gorky's literary work.

Acting as the herald of the coming storm, Gorky fell into the tone of the public mood. In 1920, he wrote: "I began my work as a stimulator of revolutionary mood with glory to the madness of the brave." Exam questions and answers. Literature. 9th and 11th grades. Tutorial. - M.: AST-PRESS, 2000. - P.214. This applies primarily to Gorky's early romantic works. In the 1890s he wrote the stories "Makar Chudra", "Old Woman Izer-gil", "Khan and his son", "Mute", "Return of the Normans from England", "Blindness of Love", fairy tales "The Girl and Death", "About the Little Fairy and a Young Shepherd”, “The Song of the Falcon”, “The Song of the Petrel”, “The Legend of Marko”, etc. All of them differ in one feature that can be defined in the words of L. Andreev: “the taste of freedom, something free , broad, bold. Gorky M. Prose. Dramaturgy. Publicism. - M.: Olimp; LLC "Firm" publishing house "AST", 1999. - P.614. In all sounds the motive of non-acceptance of reality, confrontation with fate, a daring challenge to the elements. In the center of these works is the figure of a strong, proud, courageous person who does not submit to anyone, who is not bent. And all these works, like living gems, shimmer with unprecedented colors, spreading a romantic glow around.

The story "Makar Chudra" -

affirmation of the ideal of personal freedom

In the center of the early works of Maxim Gorky are exceptional characters, strong in spirit and proud people who, according to the author, have "the sun in their blood." This metaphor gives rise to a number of images close to it, associated with the motif of fire, sparks, flames, torches. These heroes have burning hearts. This feature is characteristic not only of Danko, but also of the characters in Gorky's first story, Makar Chudra. Rogover E.S. Russian literature of the twentieth century. To help school graduates and applicants: Textbook. - St. Petersburg: "Parity", 2002. - P.131.

To the thoughtful melody of the splashing of the oncoming waves, the old gypsy Makar Chudra begins his story. From the very first lines, the reader is gripped by a feeling of the unusual: the boundless steppe on the left and the endless sea on the right, the old gypsy lying in a beautiful strong pose, the rustle of coastal bushes - all this sets one up to talk about something secret, the most important. Makar Chudra slowly talks about the vocation of man and his role on earth. “A person is a slave, as soon as he was born, a slave all his life and that's it,” says Makar. Gorky M. Prose. Dramaturgy. Publicism. - M.: Olimp; LLC "Firm" publishing house "AST", 1999. - P.18. And he opposes this with his own: “A person is born to know what will is, the expanse of the steppe, to hear the voice of the sea wave”; “If you live, then be kings over the whole earth.”

This idea is illustrated by the legend about the love of Loiko Zobar and Radda, who did not become slaves of their feelings. Their images are exclusive and romanticized. Loiko Zobar has "eyes like bright stars are burning, and his smile is like a whole sun." Ibid., p.21. When he sits on a horse, it seems as if he was forged from one piece of iron along with him. Zobar's strength and beauty match his kindness. “You need his heart, he himself would tear it out of his chest and give it to you, if only you would feel good about it.” Ibid., p.20. Match and beautiful Rudd. Makar Chudra calls her an eagle. “You can’t say anything about her in words. Maybe her beauty could be played on the violin, and even to those who know this violin as their soul.” Ibid., p.20.

Proud Radda rejected the feelings of Loiko Zobar for a long time, for her will was dearer to her than love. When she decided to become his wife, she set a condition that Loiko could not fulfill without humiliating himself. An unresolvable conflict leads to a tragic ending: the heroes die, but remain free, love and even life are sacrificed to the will. In this story, for the first time, a romantic image of a loving human heart arises: Loiko Zobar, who could tear the heart out of his chest for the happiness of his neighbor, checks whether the heart of his beloved is strong and plunges a knife into it. And the same knife, but already in the hands of a soldier Danila, strikes the heart of Zobar. Love and thirst for freedom turn out to be evil demons that destroy people's happiness. Together with Makar Chudra, the narrator admires the strength of the characters' character. And together with him he cannot answer the question that runs like a leitmotif through the whole story: how to make people happy and what happiness is.

In the story "Makar Chudra" two different understandings of happiness are formulated. The first is in the words of a "strict man": "Submit to God, and he will give you everything you ask." Ibid., p.18. This thesis is immediately debunked: it turns out that God did not give the “strict man” even clothes to cover his naked body. The second thesis is proved by the fate of Loiko Zobar and Radda: the will is dearer than life, happiness is in freedom. The romantic worldview of young Gorky goes back to Pushkin's famous words: "There is no happiness in the world, but there is peace and freedom..."

Target: To acquaint students with the features of the composition of the story "The Old Woman Izergil" as a means of revealing the ideological content; find out the meaning of the opposition of the heroes of the story; draw a parallel between biblical legend about Moses and the legend of Danko, to note the similarities and differences; develop analysis skills artistic text; lead students to think about uniqueness human life about responsibility for your life choice about the need for careful and careful attitude to the people around.

Equipment: Textbook, text of the story, portrait of M. Gorky;

Conduct form: Lesson-study.

DURING THE CLASSES

I . Organizational stage

II. Goal setting for the lesson.

Teacher. One of the main problems of M. Gorky's creativity was the search for a new human ideal, harmony in this world. Time itself - the turn of the century, the clash of epochs - makes such questions relevant, puts a person in front of moral choice. It is typical for the writer's romantic stories that among people with strong characters, the writer distinguishes between a force that acts in the name of good, and a force that brings evil. One of the most striking early works of M. Gorky is story "Old Woman Izergil" (1894). The story was written using the writer's favorite form of framing: the legend of Larra, the story of the life of Izergil, the legend of Danko. The three parts of the story are united by the main idea - the desire to identify true value human personality.

“I saw these stories under Akkerman, in Bessarabia, on the seashore ...” - this is how Maxim Gorky begins one of his the best stories, which reflected the author's unforgettable impressions of his wanderings in southern Bessarabia in the early spring of 1891. The story refers to early works m. Gorky and continues romantic line(the stories "makar chudra" and "chel-kash"), which most strongly reflected the author's admiration for a whole and strong human personality.

The most important issue in ideological content the story "Old Woman Izergil" is the meaning of human life. The theme of a man with a strong, extraordinary personality is directly related to the idea of ​​the work - serving people as the great meaning of life, the highest destination. the plot and composition of the work, as well as a special, heroic pathos, serve to reveal the idea.

III. Work on the topic of the lesson

1. Analytical conversation

♦ So, we found out that the story "Old Woman Izergil" has romantic character. Let's remember the features of romanticism. (The hero has two worlds - ideal and real, brightness of images, unusual events, exaggeration of qualities, pathos, mysterious landscape)

♦ What time of day does the story take place? Why?

♦ What natural images would you highlight?

♦ What artistic means used by the author in the image of nature?

♦ Why is the landscape shown in this way in nature?

♦ What are your impressions of the story? How is it built and what is the meaning of the compositional form depicted by the author?

2. Retelling the legend of Larra to the prepared students. Conversation

♦ What external event gave birth to the legend? (The shadow floating across the sky is the shadow of Larra)

Why is he behaving like this, what motivates him? ( He was born this way, he is the son of an eagle)

The tribe sentenced him to loneliness, and this is the most terrible "beast" on earth. Was this decision fair? Support your opinion with quotes from the story.

What can you say about such a quality of a person as pride?

There is such a word - "pride". Think about the difference between the words "pride" and "pride".

Recording the interpretation of words

Pride - self-esteem, self-respect.Pride - excessively high opinion of oneself, exorbitant pride.

Did Izergil understand the true nature of Larra? Support your opinion with quotes from the story.

3. Retelling by pre-prepared students of the legend of Danko and the biblical story of Moses

THE BIBLE STORY OF MOSES

God commanded Moses to lead the Jewish people out of Egypt. Jews have lived in Egypt for hundreds of years, and they are very sad to leave their homes. Convoys were drawn up, and the Jews set off. Suddenly the Egyptian king regretted that he had let his slaves go. The Jews approached the sea when they saw behind them the chariots of the Egyptian troops. The Jews were horrified: in front of the sea, and behind the armed army. But the merciful Lord saved the Jews from destruction. He told Moses to strike the sea with a stick. And the waters of the sea parted and became walls, and in the middle it became dry. The Jews rushed along the dry bottom, and Moses again struck the water with a stick, and behind the backs of the Israelites it closed again. Further, the path of the Jews ran through the desert, and the Lord constantly took care of them, showed them many favors, but they were ungrateful. God punished the Jews: for forty years they wandered in the desert in search of a way to the land promised by God. Finally, the Lord took pity on them and brought them to this land. But at this time their leader Moses died.

4. Comparison of the Biblical story and the legend of Danko

What is the similarity between the biblical story and the legend of Danko?

How does the plot of the Danko legend differ from the biblical story?

(Moses receives God's help because he does his will. Danko feels love for people, he volunteers to save and x, no one helps him.)

How is Danko depicted in the story Izergil? How is the relationship between Danko and the crowd?

5. Teamwork on drawing up the basic scheme "The concept of life of Larra and Danko"

Teacher. So, we found out that main feature heroes - pride. But we also proved that the characters are different. the legends about larra and Danko reveal two concepts of life. Let's depict this in a diagram ( Writing on the board and in notebooks):

Life concept of larra and danko

6. summarizing conversation

Why do you think the story ends with the legend of Danko?

What moral principles does M. Gorky assert in the legend of Danko?

Is it always possible and necessary to look for feats in life? What is the difference between duty and achievement?

7. brainstorming (in groups)

Complete the task and say which of the heroes of the story of M. Gorky is close to the Old Woman Izergil: Danko or Larre (writing on the board).

Task for the 1st group. Read portrait characteristics old women Izergil in youth and old age. Which character does she look like? Support your opinion by referring to the text. ( The old woman Izergil and Larra were beautiful in their youth, but only a shadow remained of both. They lived their lives leaving nothing behind. The individualism of the ancient old woman makes her related to the hero of the legend.)

Task for the 2nd group. Tell us about the life of the old woman Izergil. what did she devote her life to? ( Her life, like Danko's life, is devoted to love. But she loved only for herself. She easily forgot old love For the sake of a new one, she left her loved ones. Indifference makes her related to Larra.)

8. teacher generalization

The story "Old Woman Izergil" is unusual primarily from a compositional point of view: a realistic frame, that is, the conversation of the author-narrator with Izergil includes romantic plot. He, in turn, has a tripartite structure and represents two legends, about Larra and about Danko, opposed to each other and united by the story of the old Izergil about her life. Legends that tell about feelings, about passions, about strong people, attract attention - without them it would be impossible to understand the author's idea. They are based on biblical stories. Larra, like Ahasuerus, the Eternal Jew, is doomed to eternal suffering, and Danko, like Moses, who led his people out of Egypt, saves the people of his tribe. Ahasuerus, refusing to help Christ, who was going to Golgotha, commits a crime against God, Larra - against man. Moses fulfills the will of the Lord, and Danko himself decides to sacrifice himself to people. So, according to Gorky, a person becomes equal to God It means that humanity is called to earth to fulfill some higher mission. This reflects the God-seeking philosophy of the writer, who develops essentially the Nietzschean idea of ​​the God-man. It is precisely such "supermen" that are Larra, the son of an eagle, and Danko, the leader, "the best of all" - proud, strong and beautiful people. But their pride is not the same. In Larr, "the first on earth," says pride, he despises people, considers them slaves. Danko is proud of the title of a person, he truly believes in people. As a result, Larra, who "sees nothing but himself", violates the moral law, kills a beautiful young girl, and Danko accomplishes a feat, giving his heart to people at the moment when they, seized with anger and fear, are going to kill him. Danko dies, but he remains a hero in the memory of his descendants, and his heart becomes blue sparks, “tongues of fire” in the dark steppe distance. Larra turns into an eternal restless shadow - "he has no life, and death does not smile at him."

So from the story "Old Woman Izergil" the theme of the originality of sin and feat, the original morality of mankind, grows.

9. "Learning to discuss": mini-discussion: "what is the meaning of life - in unlimited personal freedom or in the heroic struggle for the happiness of people?"

IV. Reflection. Summing up the lesson

♦ many of M. Gorky's stories are built on the principle of "a story within a story", so it is important compositional role they play the image of the narrator. typologically close to each other is the old woman Izergil, Rahim, Makar Chudra. What are the similarities between their characters and life philosophy? Select quotation material as evidence of your opinion to answer this question.

v. Homework

1. Creative task. Write an essay-reasoning (miniature) “Danko of our time. Who is he?".