1. Letphell. "Tale of temporary years", its sources, history of creation and editorial board

"PVL" - reflected the formation of an ancient Russian state, began to be created in the 1st decade of 12V, reached us as part of the chronicles of later

Lavrentievsky chronicle - 1377, continued by the Suzdal chronicles, was brought to 1305.

Ipatiev chronicle - relating to 20g. 15V. - Contains Kiev and Galico-Volyn chronicle brought to 1292.

1st Novgorod chronicle 30gg. 14B.

Sources "PVL":

1. Oral historical legends, legends, epic heroic songs

2. Written sources: Greek, Bulgarian chronicles (the creators of the chronicles correlate the events that occurred in Russian land, with the events of Greek and Bulgarians), the agiographic (lives - stories about the life of the holy people, about their exploits) literature

3. Morals and customs tribes, of which the Pollas tribe (tribes of the Dnipro, Volkhov and Lakes of Ilymeni, Volga-Oksky Meternrachia, South Bug and Dniester) stand out for the development of the culture.

Hypothesis formation "PVL"

1 hypothesis - Chematov Academician

He believed that the oldest Kiev arch arose based on the Greek chronicles and local folklore.

In 1036, a Novgorod chronicle creates, then these two sources - the oldest Kiev arch and Novgorod chronicle are combined in 1050. An ancient Novgorod arch arises.

In 1073 Composed by a monk Nikon, the 1st Kiev-Pechersky arch, on the basis of the 1st Kiev-Pechersk Code and the Novgorod Code created in 1095. The 2nd Kiev-Pechersky arch (initial arch) - he served as the basis of PVL.

2 hypothesis - Istrin - He does not agree with Chess, he believed that there was a Greek chronicle that was translated

3 hypothesis - Likhacheva - rejects the existence of ancient Kiev arch 1039. And connects the history of creating a specific struggle that

will the Kiev State against Byzantium, against its religious and political claims.

In 30-40gg 11V. By order, I.Mudrogo was recorded on an important historical event "Take on the start of the spread of Christianity in Russia."

At 70g 11v. In the Kiev-Pechersk Monastery there is a registration of the Russian chronicle. The chronicles of the monk Nikon, who gives this narrative form of weather entries (by year).

2. Reflection in "PVL" of nationwide interests. The inclusion in the chronicle of various genres. Folklore in the chronicles

In the center of PVL - the Russian land, the idea of \u200b\u200bits independence, independence from Byzantium, the idea of \u200b\u200bthe power of the Russian Earth, the role of the people in the protection of Russian land in the struggle against external enemies, in the union, in the termination of the gods.

The topic of the Motherland is the leading, the main theme of "PVL".

Genres Tale:

1. Weather entry (by year) - it made it possible to make new legends and stories into the chronicle, to exclude old, complement the chronicle on the events of recent years, the contemporary of which was its compiler. (brief information about events)

2. Historical legends (about the first Russian princes, their campaigns for the Tsargrad), historical legends (associated with the druzno heroic epic - about the death of Prince Oleg of things from the bite of a snake, got out of the skull of his beloved horse)

3. Historical legends

4. Historical stories (dedicated to the most important historical events, which preceded the event, the reasons - "the story about Vasilka Terebovsky" is his treacherous blinding of the prince with Svyatopolk); The historical story is "about the killing of Borisov" - the historical facts of the murder of the Holy Bolt of their brothers Boris and Gleb).

5. Ageiography (lives) - stories about life, death of holy people, about their exploits, each saint corresponded to his type of life; Princely lives - a distinctive feature - historicism.

6. Tombstones of commendable words (Olga necrologist Princess)

7. Military chronicle (exposition - a place of action, tie - picking up, the battle itself, the outcome of the battle)

Folklore in the Chronicles:

The abundance of proverbs, sayings, mysteries, legends, legends, ritual poetry in news of the Slavic tribes, their customs, wedding and funeral rites. Tests of oral folk epic are characterized in the chronicle the first Russian princes: Oleg, Igor, Olga, Svyatoslav.

Oleg - Lucky Prince-Warrior, the nicknamed "prophetic", i.e. wizard. (However, he does not avoid his fate, dying).

Igor - courageous, dare, however, he and Zhaden (the desire to collect as much as possible Dani with the Ridge becomes the cause of his death).

Olga - Igor's wife, wise, the faithful memory of her husband, she will be cruel to the murderers of her husband, but it is not condemned by the author, she commemorates the mysteries of the matchmaker.

The image of Svyatoslav Onsyan is the heroic of the druzenne epic - harsh, simple, strong, courageous warrior, who fond of his consequence of his tenderness, consequences of his failure to take baptism.

The spirit of the people's heroic epic is imbued with the legend of the victory of the Russian young man Kozhemyaki over the Pechenezh gigan. The legend emphasizes the superiority of a man of peaceful labor, a simple artisan over a professional warrior. The Russian young man at first glance is an ordinary, not a noteworthy person, but it is embodied that huge, the gigantic force that the Russian people possessed. A simple Russian young man commits a feat without puffiness and barraffication. This plot is built on the opposition of the inner strength of the worker to the bhamge of the enemy.

3. "The word about the law and grace" Metropolitan Illarion. Reflection in the "word about the law and grace" of the cultural heyday and the political importance of the ancient Russian state

The priest Hilarion (Future Metropolitan) writes "The Word of the Law and Grace" - theological treatise, in which, however, from dogmatic reasoning about the superiority of "grace" (New Testament) over the "law" (Old Testament) grows distinctly pronounced church-political and Patriotic theme: Taking Christianity Russia is no less authoritative and worthy of respect than Byzantium itself.

"The word" of the Illarion consists of 3 parts. The work of the oratoric prose 11 in.

He proves the superiority of Christianity over Judaism, the New Testament - the grace that bears the salvation of the world and approves the equality of peoples before God, over the Old Testament - the law given to one people (Jews). The triumph of the Christian faith in Russia has world importance in the eyes of Hilarion.

"The word was pronounced in a solemn atmosphere in the presence of Yaroslav the wise and his family. "The Word" is an outstanding rhetoric and journalistic, patriotic work that approves the idea of \u200b\u200bequality between Russia and the Russian people with all other Christian states and peoples.

1st part - comparing Judaism (law) with Christianity (grace), Illarion at the beginning of his "Word" proves the benefits of grace before the law. The law was distributed only among the Jewish people, grace God gave all nations. Law - Old Testament, Judaism - only for Jews. Grace - New Testament, Christianity - the general domain, has a worldwide importance. The law is only the forerunner of grace, step towards it to comprehend. Old Testament - slavery, and the New Testament is freedom. Illarion compares the law with a shadow, lunar light, grace - with light, sun and warmth.

2nd part - talks about the introduction of Christianity in Russia. "Praise" Vladimir - transfer of the merit of Prince in front of the homeland. He suggests that his activity contributed to the glory and power of Russia that the Christian faith was adopted by the Russians as a result of the free choice that the main merit in the baptism of Russia belongs to Vladimir, and not the Greeks. The comparison of Vladimir with the king of Konstantin Greeks is offended by the Greeks (Vladimir did more - he baptized the country of pagans, and Konstantin made Christianity to the state religion, where the majority of the population had already confessed this faith). He glorifies his son, Yaroslav. Appeals to the deceased Vladimir stand up and look at the prosperity of the Russian Earth and the Church.

- puts his task directly glorifying the modern Illarion ruler of Russia and its activities (Yaroslav).

3rd part - The prayer appeal to God on the face of the Russian Earth is a solemn opinion.

The main idea of \u200b\u200b"Words" - Equality of all Christian peoples, regardless of the time of their baptism, is aimed against the teachings of the Byzantine Church on exceptional law on world domination. All 3 parts of the "Words" are developing a single patriotic topic of the independence of the Russian people. Illarion glorifies Russian land, a full power in the family of Christian states, and its princes - Vladimir and Yaroslav. Hilarion was an outstanding speaker, perfectly knew the techniques and rules of the Byzantine sermon. "The word" is imbued with patriotic pathos of glorifying Russia as an equal among all states of the world.

In connection with the adoption of Christianity in Russia, the genre of teaching is distributed. It serves as an important means of propaganda of new religious creed. Along with church teaching, solemn, emotional-shaped sermons are created. The sermon facing a wide range of listeners set out the elementary foundations of the Christian religion and enjoyed an opponuous, simple language. But another thing is a solemn preaching, rhetorically decorated, giving samples of oratory. Illarion is a wonderful representative. The exteracting pro-e is called "Word."

4. Agiographia. "Tale of Boris and Gleb" (princes-martyrs)

Hagiography - A type of church literature dedicated to the lives of persons announced by the Church of Saints (Life).

Boris and Gleb (in baptism Roman and David) are shown with martyrs not so much religious as political idea. Choosing death in 1015 by the fight against the elder brother of Svyatopolk, who seized power in Kiev after the death of his father, they argue with all their behavior and death of the triumph of britate and the need to subordinate junior princes to the eldest in childbirth to preserve the unity of the Russian Earth. Princes - Passion Merities Boris and Gleb, the first canonized saints in Russia, became her heavenly patrons and defenders.

Anonymous legend of Boris and Gleb grows from the chronicle history. Life Boris and Gleb - Martyrie Life, that is, the story of the martyrdom of the saint. An anonymous author expands and gives us a detailed description of how Boris and Gleb took death. There is no canonical entry, infancy of them and adolescence. Then the story of the sons of Vladimir, and then the story about the death of Boris and Gleb, who kills the "Okayanny" Svyatopolk, their brother (son of the killed brother Vladimir). He was afraid of rivalry with brothers as princes .. Princely rod is still perceived as a single, the younger princes submitted to the eldest in kind .. But Yaroslav then defeated Svyatopolka.

In this plot, all attention is the event of death, which is described in very detailed (it is told what they feel). The monologues of the brothers are very similar, they are not deprived of drama, lyrism, their individual characters are revealed (we see that Boris (senior) guess what is happening: he is a smart, and Gleb cannot believe in the fratricide).

The feeling of longing (the fact that the children did not bite their father were described. For Gleb, his father is still alive; his experiences are being strengthened; the psychological state is well described, his crying on his father and brother, his plea to the murderers).

"Tale" claims the cult of Boris and Gleb as the defenders of the Russian Earth from all enemies.

The main political trend of "Taken" is the condemnation of fratricide strings and the recognition of the need for younger princes is unquestioned to obey the eldest in childbirth.

But it is also not canonical life (therefore it is rich and emotional). Since it is not canonical, Nestor took to make it canonical, i.e. In accordance with the requirements of the church canon (reading about Boris and Gleb). He added an entry, a story about youth. Nestor removed all the specifics (the name of the period that tried to save Boris (Georgii)), gave his story a generalized character: the martyrdom of the brothers is the triumph of Christian humility over the devilish pride, which leads to the enmity, transverse struggle. The specifics detained their actions, landed. The "reading" is completed. The description of numerous miracles, praise and prayer appeal to the saints.

5. Avvakum's literary activities. "The Life of the Avvakum Protopopa, they are written." Innovation and realism works

Avvakum - Writer of the second half of 17V. (ideologue of old-believe, anti-government movement - split, or old-handed value).

The autobiographical genre came to Russian literature due to the "life of the Avvakum Protopopa. Avvakum spoke not only as a passionate publicist and an intettator of the church and secular authorities, but also as a reformer of a literary language, boldly introducing in a written speech. "Life" is the autobiography of the most influential and bright leader of the Old Believer opposition of Avvakum, written by alive, almost spoken language, completely uncharacteristic for the official theological literature of that time. It was written during a long-term conclusion in an earthen prison in the empty. The narrative is conducted from the first person. He draws his misadventures with an extraordinary force: beatings, and a link to Siberia, and all sorts of oppressions, which "strong peace of this world". It is furious he brands his enemies.

"Life" was created in 1672-1673. - The best of his creation.

Entry, a little biography (he takes only the most important, the most important milestones of his biography - the birth in the family of a rural priest-drunkard).

The central theme of life is the topic of personal life A., inseparable from the struggle for the ancient piety, the passage of novicon innovations (his reform).

- On the pages of life there is an image of an outstanding Russian person. Unusually persistent, courageous. A. Champion of justice: he does not tolerate violence strong over weak. He manifests himself in relation to the wife of Anastasia Markovna (is badly and selflessly, she goes with him in life, in his reference, supporting him), and in relation to the Patriarch, to the king, a simple people, to their like-minded people, to combat. It creates bright satirical images using irony and grotesque when describing the hypocrisy and cunning of Nikon - in his image from a nosed, plush, liar, dog. He emphasizes his cruelty, speaks of his slituity life. He also denounces his clergy, its sales.

Laskov and withdrawing towards their associates, to their family. He is an exemplary family man, it will be sad in separation with them.

His own life and serves as an example of the evidence of the truth of the provisions of the faith, the fighter and the propagandist of which he acts (the old faith). Not amenable to persuasion, does not retreat from their faith. An example of the loyalty of hardness, loyalty to the true path. This is hello to its burner.

Innovation and realism works :

The first in the literature autobiography - a story, a combination with an angry satirical chief of ruling tops, with a publicistic sermon "New Faith"

The appearance of laughter, humor. Even in the most tragic moments of laughter above themselves - innovation. He laughed at his enemies, calling them "Mountains", "Poor", laughed at himself

Language of writing: Spoken, spacious, "natural" language (Russian, not Greek).

Tone confessional, confession addressed to the Earth's Epira's conference.

The style in domestic scenes is replaced by elevated books in theological units

Household spacious. Av. speaks differently, depending on the subject, but for each word his personality

6. Church reform 17B. Split

Causes of reform:

1. Nikon replaced the custom baptized with two fingers for three

2. Replacing earth worships

3. Trootten singing of alleal, instead of two

4. Instead of twofold, the movement of believers in the church past the altar is not through the sun, but against him.

5. In one, it became written by the name of Christ - "Jesus" instead of "Isus"

For believers, it was a serious retreat from the traditional canon. There was a split church.

The Nikonov Reform, who borne the Russian structure bought by centuries was rejected by the Old Believers and laid the beginning of the church split. Old Believers opposed the orientation on foreign church orders, defended the faith of fathers and grandfathers, the ancient Slavic-Byzantine rites, defended the national identity and were against the Europeanism of Russian life.

Nikon's opponents - "Old Believers" - refused to recognize the reforms held by him. (Among them were afraid of Morozov and Princess Urusov). They were accused of split, excommunicated from the church and exiled. His reforms caused a protest from the part of the clergy and feudal. Avvakum is one of the leaders, a fierce opponent of reform.

7. "The Tale of the Braznik" (Satira)

In the "Tale of the Braznik", the drunkard argued that he has more rights to the paradise bliss than the saints, lifting the presets of the Heroes of the Holy Scriptures.

This story shows the moral superiority of the drunkard (brazier) over the "righteous" (a story was built on the bold antithesis, i.e. on opposition). The brahnik turns the saints in crimes (paradise bliss Awarded three times from his god-Christ the apostle Peter, the adulteress of the king Davyd, three times the killer of the first fellow I did not commit it: I did not kill anyone, I did not commit adultery, did not renounce God, but, on the contrary, for each glass of Christ glorified. And in the end, it is admitted to heaven, and occupies the best place to which the "saint" and do not dare to approach.

In a funny joke, a fabulous situation sounds an angry satire to the church and church dogma of the worship of the saints.

8. "The Tale of Frole Schever"

Frol, a small official (he is an area of \u200b\u200bsubjochych or a yabed, which industries by reservoir and drawing up legal paper and conducting the affairs of his clients), persistently, by any means suits his fate. He gets his cunning on the daughter of a noble slap, Narden-Nachchkin, Annushka and becomes the heir to the movable and real estate of his testing.

The story of the Frol Schever ", representing the third stage in the process of the evolution of the household tale in the Russian literature of the XVII century, is usually characterized by researchers as the original Russian novel. Deeds all the same theme of the young generation self-determination, it, in contrast to all preceding ages, solves it in principle Antitraditionally. This is a Russian version of the European Plutovsky Roman. In the "Tale of Frole Skobeev" there is no Old Russian book and folklore tradition, so strong in earlier poses. Frolkeev is a representative of a new generation, which seems to succeed due to the abandonment of traditional morality: deception, rutting , cunning. The story story is a story about his clever marriage on the daughters of the Sladen Nadin-Nachokin Annushka.

The new and very remarkable feature of the story is a refusal of traditional literary patterns of narration, a complete change in the narrative style. The style of the author's narration is close to the style of business prose, ordinary office work. The author gives testimony to the court more than the artistic work writes. He does not seek a literary elevation anywhere. We have an unassuming story about significant events.

The evolution of the household tale genre in Russian literature of the second half of the 17th century. leads to gradual abandonment of traditional values \u200b\u200band to replace them with new ones. First of all, it turns out that a young hero can choose his way in life and succeed on it. The story is distinguished by a living, spoken speech.

9. Changes in the canons of the zhitsky genre in the literature 16 in. "Tale about Osiana Osorina"

Changing the canons occur in the invasion of household realities, folklore legend, life gradually turns into a domestic story, and then becomes autobiography-confession. This is not as much as life as biographical notes, compiling one of her sons. We have the only biography of the ancient Russian woman, wonderful by their truthfulness, simplicity and wealth of domestic content.

This story is written by the son of Juliania Lazarevskaya druzhina Osorin in 20-30 Gg 17B .. This story is the first in the ancient Russian literature Biography of Women's nobles.

The qualities of the exemplary hostess are put forward in the fore. After the release on the shoulders of Juliania, the maintenance of a complex farm lays down, you need to please the mother-in-law, reconciliation, sinking, follow the work of the horses, often have to settle social conflicts. Truthfully depicts the position of a married woman in a large noble family, it will be easier and numerous duties. The story approves the holiness of the feat of the highly moral world of life, serving people. Creates an image of an energetic smart Russian woman, exemplary wife and hostess. The son depicts not only the actual features of his mother in the story, but also draws the appearance of a Russian woman, which he seemed to be the Russian nobleman of the first half of 17.

There are still agiographical traditions in the story, it is related to the beginning of the Tale in the origin of Julia - it is from the "Bogroli" parents. In the nature of the features of Christian meekness and generosity. It uses the motives of religious fiction: demons want to kill Juliania, but the intervention of St. Nicholas is saved. She sighs his death and dies piously. The elements of household stories with elements of the gortgled genre are closely intertwined. The story is devoid of traditional entry, crying and praise. Style it is simple.

The story testifies to the growing interest in society and literature to a person's privacy, his behavior in everyday life. These realistic elements destroy the genre of life. Contribute to the gradual transformation into a genre of a secular biographical story. The pious guard-monk - the central hero of life is pushing out the secular hero.

10. "The teachings of Vladimir Monomakh." Reflection of the political and ethical views of the author in the work

In the "teaching", an image of an ideal prince was created, courageous in battle caring towards the subjects, reducing the unity and welfare of Russia.

Addressed to sons, but at the same time, to those Russian princes that wished to listen to his advice. "The teaching" is surprising and the fact that it absolutely falls out of a strict system of genres, without having an analogue in the ancient Russian literature, and by the fact that monomakh discovers not only the state horizons and rich life experience in it, but also high literary education and unconditional writing talent. And the "teaching" and the preserved letter of Monomakh to Oleg Svyatoslavich not only literary monuments, but also important monuments of public thought: one of the most authoritative Kiev princes is trying to convince contemporaries in the harmfulness of feudal contention - weakened by gravestics Rus will not be able to actively resist the external enemies. This basic idea of \u200b\u200bthe work of Monomach is echoing with the "Word about Igor's regiment"

The teaching consists of three timed works:

1. Insertions, calling for children to comply with the requirements of feudal law enforcement, to hard work, be generous, caring, not to be lazy, not to indulge in debauchery. Calls for children to be merciful to all

2. Autobiography - Chronicles of Ratti and Hunting Podes Monomakh

3. A letter of 1096 by his political opponent with the prince of Oleg Svyatoslavich Chernigovsky (the murder of the son of Monomacha Izyaslav Oleg served as a reason for writing the letter) - the father was very saddened by the death of his son, but in the end decides to reconcile with Oleg in the name of the good of Rus.

In the "teaching" the author summarized his life principles and the Princely Code of Honor. The ideal of "teachings" is a wise, fair and merciful sovereign, holy storeing loyalty to treaties and cross-kissing, brave prince-warrior, in all parties to work with his friend, and a pious christian.

In the "teaching" call to worry about its Russian land, about her workers.

Monomah was a widely educated person who knows his time literature. The outstanding personality of the early Russian Middle Ages.

In his teaching, monomas acts as an experienced experience, a noble, humanely tuned person, always thinking about the welfare of his state. At the same time, this is an energetic prince, entrepreneurial, endowed with military values.

11. "Tale of Savva Grudtsina." The problem of parenting of the younger generation. Theme of twins

"Tale of Savva Grudtsina" - a work created by an unknown author in the 60s. XVII century The work reflected the historical events of the first half of the century and many household traits of the time.

Combination in the "story" of a nomanic theme with detailed descriptions of life and morals of Russia XVII century. Gave the basis of a number of researchers to see the experience of creating the first Russian novel in this work.

The story tells how the merchant son of Savva from the real-existing rich merchant kind of breast-weft, being trading in the city of Orel (on the Kame River, near Solikamsk), was seduced by the wife of the merchant Bazhen second. Refusing to sinful lessons on the day of St. Ascension, Savva caused the anger of his mistress, and she, after having a young love of lovely potion, would prevory her husband to refuse him from home. Suffering from unfulfilled passion, Savva is thinking about what is ready to serve the devil for the return of the former love relationship, and the demon in the guise of the young man is right there. Savua gives him his own "handwriting", in which he repelled from Christ (however, because he wrote under the dictation of the demon, "not to the sense", that is, without reading what was written as a connected text). In the future, the demon acts as a popular "magic assistant" of the folk fairy tale, helping the hero not only to achieve the love of the wife of Bazhen's second, but also to make military exploits during the siege Smolensk by Russian troops. Returning to Moscow, Savva is seriously ill and decided to confess. The appeared demons are trying to prevent him from doing this and show Savva his "Bogottny Piste". And after the confession, the demons continue to torment the hero until he is the Virgin, along with John theologian and Peter Metropolitan, who indicate the path of salvation: as well as the hero "Tale of Mount-Zlophatia", which was dependent on hostile strength, Savva completes his Path in the monastery.

The story has two main genre prototypes - a religious legend and a magic fairy tale, on the basis of which the author created a fundamentally new product. The use of two genre prototypes allows the author to observe A. M. Panchenko, to move along the narration from one storyline to another, which is not typical of the "effect of deceived expectation" for ancient Russian literature.

Traditional plot schemes, in addition, the author fills the 1st floor of the living life of the 1st floor. XVII century With a description of real trade routes, teaching the case of a young merchant son, a set in soldiers' shelves, etc. The demonstrations of the XVII centuries were also reflected in the story, and real historical events (University, SMOLENSK SMOLENSK, 1632-1634, and others. ). Of the historical persons, besides the king, Alexey Fedorovich, the author mentions Boyar Shein and Streshneva, the Stolnik Vorontsova-Vel'jaminov, the Streetsky Century Shilova.

In their views, the author of the story is a conservative, he opposes new trends that brought with him the "Buntish age"; All that violates traditional norms of behavior, for him "from the devil". But the author himself involuntarily obeys the spirit of time and turns out to be an innovator - and in the mixing of genre schemes, and in the use of surprise as an artistic reception, and in the image of developed love intrigues, and in bright household sketches.

12. "Tale of Peter and the Devnia" (Murom Prince and Bortnik's daughter). Communication with oral folk creativity

In the story "Tale", undoubtedly, folklore features were reflected: the fairy tale motives about the Hero-Smeaker and Tales of Wise Virgin. The wisdom of Fevronia is manifested not only that it heals Peter and forces the prince to marry her. As with the wise Virgin of the folk fairy tale, mysterious and not clearly surrounding her speech. On the demand of Peter weaving him from the bundle of flax yarn and sew a shirt, pants and a towel from it, during the time he will wash in the bath, Fevronia meets the same requirement: the prince should be as quickly to make a weaving mill for it.

The work draws the love of the peasant girl from the Ryazan land, the daughter of a simple Bortnik, and the Murom Prince, - Love, who defeats all obstacles and even death. The writer created an exalted image of an ideal Russian woman, wise and pious. Princess, the peasant woman stands immeasurably above the boyars and their wives who did not want to reconcile with its low origins.

Communication with CNT:

Ermolai-Erazm used people-poetic stories about the fight against the snake-worn, used the image of a magic sword (agricultural sword), with which Peter wins the snake

The image of a wise, things of the Virgin, guessing a riddle, which made the motifs of a magical fairy tale

In 1073, the 2nd Kiev-Pechersky Arch (unknown author) is created, and on the basis of the 2nd is created by the monk Nester in 1113g. Author

4 hypothesis - Rybakova - He believed that the weather brief records began to be conducted in Kiev with the advent of the Christian clergy since 867 with the prince of Askold. At the end of the 10th century, the 1st Kiev Chronicles of the Church of the Church was created. The fishermen shares the point of view of Chekhmatov on the existence of the Novgorod Code of 1050 g, he believed that the chronicle was created with the active participation of the Novgorod Postener of Ostromira and this "scratching chronicle" should be dated 1054-160.

Editorial:

1st editors "PVL" was created in 1113g. The monk of the Kiev-Pechersk Monastery Nesterom (historical events of the end of 11 NCh.10VV. - served as the events of PVL - this is the struggle against the nomads-Polovtsy, in the center of the figure of Svyatopolka Izyaslavovich)

2nd edition Created at 1116. Igumen of the Vedubitsky Monastery Sylvester (in the foreground here is the figure of Vladimir Monomakh, his merits in the fight against the Polovtsy and the establishment of the world between princes)

3rd edit - was created by an unknown author, the confessor of Mstislav Vladimirovich.

The folk basis is felt in the church legend for visiting the Russian land to the apostle Andrey. The legend argued that Christianity did not receive Russian Earth from the Greeks, but the alleged student of Christ himself - Andrei. This is how justifying Rus's religious independence from Byzantium.

13. "Life of Feodosia Pechersk" as a sample of early domestic aiography

Nestor created on the basis of the memories of contemporaries detailed life-describing the Feodosia Pechersky, Inok, then the igumen of the Kiev-Pechersk Monastery, which became a sample in the genre of presented lives. The work contains precious information about the monastery life and the businesses, about relations to the monks of ordinary laity, boyars and the Grand Prince. Later, "Theodosius of Pechersky" was included in the Kiev-Pechersky Cader. It is distinguished by a large psychologism of characters, abundance of living realistic details, the likelihood and naturalness of replicas and dialogues. Miracles and fantastic visions are described as clearly and convincing that the reader seems to see with his own eyes what is happening and cannot but not "believe" him.

"Life of Feodosia Pechersk" It was written in the ink of Kiev-Pechersk Monastery Nestor. Following the genre canon, the author sat down with traditional images and motifs. In joining, he self-sustained, in the stories about his childhood, Feodosia speaks of his spirituality, speaks of posthumous wonders. But Nestor violates one of the main genre rules - to depict the saint outside the specific time and peoples. The author seeks to convey the color of the era, which turns the work into a source of valuable historical information. We learn from it, which charter regulated life in the Kiev-Pechersk Lavra, as the monastery of Ros and Rogatar, intervened in the fight of the princes for the Kiev table, contributed to the development of a book in Russia. The main part of life sometimes resembles the "Agiographic Chronicle" of the Kiev-Pechersk Monastery, because Includes stories about spiritual mentors, associates and pupils Feodosia. Nestor likes him to find the founder of Christian monastics by Anthony Great. Feodosia features - complete dedication of their own will and confidence in Divine help, rejection of earthly worries, feeling of proximity with Christ, humility, hardship, adjacent, uncompaning love for neighboring, impassation of inertia.

In addition to the monastic life, Feodosia shows his participation in the political life of Russia, which also increases the value of "lives" as a literary monument.

"Life" laid the foundation for the development of the genre of pretended in Russian literature.

"Life of Feodosia Pechersk "- typical monastic life , the story about the pious, meek, hardworking righteous, whose whole life is a continuous feat. It has a set of household collisions: scenes of saint communication with inocities, laity, princes, sinners; In addition, in the lives of this type, the miraculous components are miracles that the Holy Creating - and this brings the element of plot enormity to live, requires the author of considerable art so that the miracle is described effectively and plausible. Medieval Agiographs understood well that the effect of the miracle is particularly well achieved with a combination of purely realistic domestic details with a description of the action of the other forces - the phenomena of angels, bobes, reinforced demons, visions, etc.

He is a gloom, hardworking, adamant in the scenery of the flesh, was filled with mercy, but when in Kiev there is between the princely dretch. But the most remarkable in "life" is a description of the monastery life and especially those who are doing the miracles.

14. Genre walking in the ancient Russian literature. "Drinking Daniel in Holy Earth." Latitude of interests of Daniel, patriotism

"Walking" - Travel, descriptions of pilgrimage to "holy places"

Walking-genre telling about the actual journey.

Distinguish: pilgrimage, merchant, embassy and earthworked walking. Signs of the genre of walking:

Events - really historical;

According to the composition - the chain of travel essays, connected by chronological or topographic attribute;

The narrator is not necessarily educated, but possessing compulsory personal qualities - courage, energetic, diplomacy, relief, he does not seek to embellish, idealize events;

Language-simple, conversational ancient Russian, the use of foreign words for nominative functions, comparisons are most often used. The first sample of this genre is the "pilgrimage circulation of Hegumen Daniel to Palestine." "The circulation of Iguman Daniel" is valuable as a thorough guide for Russian pilgrims and the source of archaeological information about Jerusalem. In his work, the first in its genre was formed the main canons writing the walking, which later became distinctive features for this genre.

Features "Going by Igumen Daniel »: Descriptions of holy places; A lot of real landscape sketches, it seeks the limiting concreteness of the depicted; retelling or mention of zeal, biblical or apocryphic legends; narration about the journey and reasoning about the narrator. Also striking the versatility of the interests of Hegumen: In addition to holy places, it is interested in practical issues - the irrigation system of Jericho, the extraction of Fimiam on the island of Cyprus, the special planning of Jerusalem, built in the form of a 4-finite cross. For the style of the work is characterized by laconicism and the stubbornness of the linguistic agents. Daniel avoids abstract words, preferring a simple vocabulary of a particularly important character. Epitts are usually descriptive or evaluated. The simple language is explained by the fact that hegor from the very beginning gave itself the installation to write simply and is understandable for ordinary people. The circulation of Iguman Daniel "is valuable as a thorough guide for Russian pilgrims and the source of archaeological information about Jerusalem. In his work, the first in his genre was formed the main canons of writing walkings, which subsequently became distinctive features for this genre

"Walking" Daniel - Sample of pilgrimage notes, a valuable source of historical information about Palestine and Jerusalem. In form and content, it resembles numerous medieval description of the travel of Western European pilgrims. He described in detail the route seen the sights, retold legends and legends about the shrines of Palestine and Jerusalem, sometimes not distinguish church and canonical stories from the apocryphic. Daniel is the largest representative of pilgrimage literature not only ancient Russia, but also of all medieval Europe. Daniel acts as a patriot of native land, not forgetting in distant countries about her interests, caring for her prestige.

15. Apocrypha. "The walking of the Virgin on the flour"

Apocrypha - Legends about biblical characters who have not included in the canonical (recognized church) Biblical books, reasoning on topics that worried medieval readers: about the struggle in the world of good and evil, about the ultimate fate of mankind, the descriptions of paradise and hell or unknown lands "on the edge of the world" .

Apocrypha - It is prohibited by the official church of the work, which was considered "false", "renounced."

Most apocrifs are entertaining plot stories that hit the imagination of readers either by their household details about the life of Christ, the apostles, prophets or miracles and fantastic visions.

Apocrypha - Hedgehogny, off-line legends on religious topics that are not included in the church canon. Apocryphas form a peculiar milk bible. The distributors of the apocrypha were, as a rule, Russian pilgrims called the caligics. Apocryphas went to a meeting with unsatisfied familiar requests for the mysterious: they complemented in detail the purely fabulous features of peacekeeping, they connected and continued the fate of biblical characters.

Apocrypha (from Dr.-Greek. - "Hidden, innermost"), renounced books - books that distort the idea of \u200b\u200bone or another generally accepted religious flow. Apocrypha treats the subjects contained in the Holy Scriptures, but are not recognized by the ongoing and even forbid church. In the general sense, apocryphs call the books of unknown or dubious origin, whose capacity is not confirmed by anything. Such books were kept separately and did not read publicly, so they were called "hidden."

"The walking of the Virgin on the flour" Refers to the apocryphs of eschatological - about the afterlife and the end destinies of the world.

16. "Tale of Shemyakin Court"

In "Some places" two brothers lived - rich and poor. The rich constantly lean the poor man, but he still lived poorly. Somehow the poor thing asked the horse to bring wood from the forest. A rich horse gave, but did not give a clamp, replacing the brother: "And you don't have that your clamp." Poor tied the woods to the horse's tail. Entering into the courtyard, he did not open the doorway, the horse clinched the woods and tear off his tail. Rich, seeing a crippled horse, went to the city to complain about the brother Judge Shemyak.

"The poor" went with my brother. On the way, they joined the house of the pop. Poor with envy looked from the climb, as his brother dines with Pop, looked around and fell from the climb on the cradle in which the Popovsky Son slept, and crushed the child to death. Now two plaintiffs went to the judge - a rich brother and pop. In the city they had to go through the bridge. The poor man decided to part with life, rushed from the bridge in the ditch, but again, accidentally fell on the old man, whom a certain citizen was drunk to the bath, and "Him". The judge was now the three plaintiff. The poor man, not leading, "how he is hurt and sucks and sucking that the date", took a stone and wrapped it into the "Boards", put in the header. With the analysis of each of the cases, he shifted the judge "nodule" with a stone.

Shemyaka, hoping that the defendant promises him "Zlata Knot", in all three cases decided the case in his favor. But when his messenger asked his poor man: "Dai de the fact that you caught the ship in the nodes from the header," he answers that he was wrapped in the node, which he wanted to "ufibi". Having learned about this, the judge, however, does not serfs, but rejoices: "Ak would have been judged by him, and he would bother me."

Poor from the considered story is a kind of type of hero of Plutovskaya novel. Strictly speaking, he is not a plow at all, but a typical loser: the poor thing almost committed suicide on the eve of the court and the stone showed the judge, not wanting to deceive him and overheat, but only counting to scare. It is incorrect to consider the "tale of Shemyakin Court" as a satir for legal proceedings: although the motive of ridicule over the judge, justifying the perpetrator on a bribe, is present in the story, the plot is based on a funny story about the hero's misadventures, and it is the wrongness of the court that causes a conflict to safely resolve.

17. "Haming for the three seas" Athanasius Nikitina. Traveler's personality in the monument

An outstanding work of the end of the XV century. It is "Hoggling for the three seas" of the Tver merchant Afanasia Nikitina, placed under 1475 in the Sofia chronicle. His "Hozing" in India Nikitin made from 1466 to 1472 g.

He was one of the first Europeans entering the land of Brahmanov, about the huge wealth and fabulous wonders of which were told by "Alexandria" and "Tale of India Rich".

"Hozing" is a precious historical document, the living word of man XV century, a wonderful monument of literature. For his work, Athanasius elects a genre of travel notes, essays. Unlike the "travel-walking" of 12-13 centuries, his "hozing" is deprived of religious and didactic purposes. Nikitin goes to an unknown Russian people in India in order to see her with his own eyes to "see the goods to Russian land there." It says that he is a patriot of his homeland, puts ways to unknown countries for the benefit for homeland.

1) a secular enterprising person, energetic. Practical intentions, curiosity.

2) was an educated, "book" man, he pecbles that when he was robbed on the road, then the books took

3) is distinguished by religiousness, even in prayers there are Mohammedan inserts. But not retreat from Orthodoxy (Orthodox faith for him is the symbol of the Motherland), mournful, which cannot comply with the rites. There were words that recognizes the correctness of faith, if she is in one God.

4) tells in detail about India, describes Buddhist shrines, religious rituals, describes the climate, leads local legends (about the bird of the Gokin, and Tsar Monkeys)

He mentioned and described the main thing. He writes a simple, conversational language in interlacing with Arabic, Persian and Turkish words.

Style.

1) Reality and fiction.

2) There is no slender composition, repetition.

18. "Weaving DVILLS" of the epiphany of the wisdom. "Life of Stephen Perm"

Epiphany woven (born in Rostov) He entered the history of literature, first of all, as the author of two extensive lives - the "Life of Stefan Perm" (Bishop Perm, Krestny Komi and created the alphabet for them in his native language), written at the end of the 14th century, and "Lifey Sergius Radonezh", created in 1417-1418

Expressive-emotional style arises in the Balkans, then the name "Weaving words" is obtained in Russia. "Weaving words" - allowed to praise both church and public figures.

The basic principle from which the misadies occurs in his work is that augiographer, describing the lives of the saint, should show all the means to show the exclusiveness of his hero, the greatness of his feat, the extension of his actions from all ordinary, earthly. Hence the desire for an emotional, bright, decorated language, which differs from the everyday speech. Epiphany lives are overwhelmed by the quotes from the Holy Scriptures, for the feat of his heroes should find analogies in biblical history. They are characterized by a demonstrative desire of the author to declare his creative impotence, about the futility of their attempts to find the necessary verbal equivalent to the high phenomenon. But it is this imitation and allows the epiphany to demonstrate all its literary skills, to stranger the reader with an endless nearby epithets or synonymous metaphor or, creating long chains of single-handed words, to make him think in erased meaning of the concepts of concepts. This technique and got the name "Weaving DVILLS".

« Life of Stephen Permsky "(The author was familiar with Stephen). Stephen was a missionary - this is his feat, led by educational activities, created Zyryan ABC. (Pam-sorcerene, Penagnikov Magi - the competition between PAM and Stefan (Fire and Water), the PAM is scared, and Stephen passes and defeats).

Life is the genre of ancient Russian literature describing the life of the saint.

In this genre there are different agiographic types:

Life-Martyri (story about the martyrdom of the saint)

Monastic lives (a story about the life of the righteous, his piety, asceticism, wonderful wonders, etc.)

Characteristic features of the agiographic canon - cold rationality, conscious extension from specific facts, names, realities, theatricality and artificial pathetics of dramatic episodes, the presence of such elements of the life of the saint, which the aguograph did not have any information.

Very important for the genre of monastic lives of a miracle, revelation (ability to teach - God's gift). It is a miracle makes movement and development in the biography of the saint.

19. Epiphany woven. "Life Sergius Radonezh"

Written 20 years after St. Petersburg. Large actuality and documentaryness of presentation, more direct, lyrical style. More loft.

Less emotional and rhetorical epiphany woven in the life of the spiritual educator of the Russian people Sergius Radonezhsky. Life shows in the face of Sergius Radonezh, the ideal of humility, love, meekness, beggar and nonstusting.

20. "Word about Igor's regiment." History of opening and publication. Idea, genre, author "Words"

In the "Word" speaks of a historical event, an unsuccessful campaign at the Polovtsy Prince Novgorod-Severk Land Igor Svyatoslavovich in 1185, in which he was defeated and lost the army.

History opening - By 80-90 GG 18 V is open to Musin-Pushkin. Acquired from Archimandrite Iolia a handwritten compilation, which was created in the 16th century.

We worked on the manuscript Mr., Malinovsky, Bantysh-Kamensky, Karamzin. 1800 published the text "Words" with the translation into modern Russian language, introductory article, notes. A copy was made for Catherine the second, which was found only in the mid-19V. In 1812, the handwritten meeting of Mr died in a Moscow fire.

Skeptics denied the authenticity of the word. Prof. Kachenovsky, Writer Senkovsky: no correspondences in the language with ancient monuments.

Sphereship with skeptics - Pushkin, cat. I wanted to make poetic translation of the poem and collected materials for a critical article.

1813 Kalajidovich found a prescription at the Pskov Apostle 1307, which discovered traces of the influence of the "Word".

In the 30s, Maksimovich established the relationship "Words" with People's Public (Ukr) poetry. In 1852, "Zadonchina" found, in which there are borrowings from the "Word".

Dubensky, 1844. defended authenticity, supplied the publication by the historical and literary comment.

Tikhonravov, 1866.68 editions with corrections,

70s Vyazemsky, Miller, Veselovsky rejected the independence of the "Word", seeing in it the reflection of the influences of Druce Litra, Yuzhnoslav. Refutation: Flebenza proved that "the word" is not composed by the template.

3 Tomnik Barsova "Word like Hood Monument". He showed the connection of the word with Russian chronicles, military stories. Lexicology "Words".

By the end of the 19th century, individual "dark places", rhythm, construction, composite features were explained, established links with the Western European medieval epic.

« The idea of \u200b\u200b"words" The fact that all Russia should be united, and not divided into many small principalities. Such fragmentation inevitably leads a strong state to an imminent death. Using the example of Prince Igor Novovgorod-Seversky, it was shown that a single enemy can not be defeated. This can be done only by common forces. The expressive of this idea in the poem is the Solar Kiev Prince Svyatoslav Vsevolodovich. In his "golden word", "with tears mixed", the writer openly calls for the union of the native land and the cessation of discord.

Genre: The question of the "Word" genre affiliation is very complex. The author of the monument can not help us: he himself calls his work that "the word", then the "song", then the "story" ("Maunder, Breath, Tale of this ..."). It does not have the "word" analogies among other monuments of the Old Russian literature. Consequently, this is either the work exceptional in its genre originality, or is a representative of a special genre, whose monuments did not reach us, since this genre, combining the features of the book "Word" and the epic work, was not traditional. Perhaps the works of this genre, intended primarily for oral execution, were rarely recorded. The special genre nature of the "Words" had a great influence on his poetics: in "Word", the principles of the poetics of the style of monumental historicism are combined (the ceremoniality in the image of heroes, techniques characteristic of the genre of solemn words) and the poetics of folklore (in the image of nature, in the image of the senses of his wife's wife , in combination of folk genres - "Glory" and "Crying"). Folk elements are in "Word" organically merged with book elements. The genre standing on the verge of literature and folklore (Likhachev).

Author - Not known, there is no doubt that "the word ..." is written by the patriot of his native land. The warm sense of love towards the Motherland is manifested in that spiritual excitement, with whom the author talks about the defeat of the squad of Igor, and in how he reports the crying of Russian women for killed warriors

21. Images of princes, nature, the image of Yaroslavna in the "Word". Communication with oral folk creativity

Igor and Vsevolod. - Knights for which honor and glory are the main engines in their behavior. It is better to be killed than captive.

Igor Different knightly courage, courage, military valor. Igor for the author-an example of an erroneous princely policy, and praise him only because he came to Svyatoslav, i.e. Realized the need for unity.

About the novel , Prince Vladimiro-Volynsky, it is said that he dare.

The author "Words" notes bravery Vsevolod. . In the Ipatiev chronicle, it is said that "Vsevolod is not little courage to discovered." He pimp on the enemies arrows, defended himself, threatening his helmets with swords of bulbs.

Svyatoslav The author depicts as an ideal hero. He is opposed to Igor and Vsevolod. His image-image of a powerful prince-warrod who won the Polovtsy thanks to unity. He is also characterized by his speech: wise, judgmental statements, even prophetic. It was he who utters the famous "Golden Word" and sees a prophetic dream about the death of the troops of Igor.

Vsevolod Svyatoslavich, Brother Igor . He is younger than Igor, but in it also ... there is a trait brother-heroism of the warrior. This is the only person shown by the author in battle, and its actions are similar to hero. It is embodied the best features of the warrior.

Prince Vslav Polotsky It appears as a person endowed with supernatural abilities, "prophetic."

The third image of the prince of the past the image of Rostislav Vsevolodovich . He dies from the Polovtsy very young, in his image of the images of many young men. In the images of the princes of the past, the author reminded readers about the detrimental consequences of internecine wars and fragmentation of Russia.

The image of Yaroslavna Created on the basis of lyrical fragment-crying. Its mode-generalization, it is for this that such a genre is chosen for its characteristic - purely folk. Yaroslavna is depicted as a symbol of peaceful Russian people, in contrast to the historically described princes. The strength of her love that helps Igor to escape from captivity, -sil all Russian women. In the face of Yaroslavna, the author depicts all Russia suffering from countless raids polovtsy.

Image of nature - with I teach poetically animistic representations of the pagans, the author of S. animates nature, fully draws it into the events. Not only animals and birds are endowed with the ability to feel, predictions, actions, but also rivers, herbs, trees, which are hostile to man, they sympathize and help him. Nature in C. - Emotional, Music background of the work that affects our attitude to what is happening, making the story lyrical and excited.

Highly Many elements of the CNT: "Glory", "High Songs", crying, a song - in symbolism. Princes - Sun, months, falcons, Yaroslavna - Cuckoo. Elimination of nature.

22. The topic of nationwide unity and heroism in the "Tale of the Battle on the R. Kel"

The first were attacked by Mongol-Tatars Polovtsy. Polovtsy princes with rich gifts appeared in Galich to the prince of Mstislav (he was married to the daughter of Polovtsy Prince Kotyan) and asked for help: "Our land was taken away, and your cruise will be. Russian princes, together with the Polovtsy, came to meet the troops of Batiya: "There is the whole earth of Polovkaya and WSI of their prince, and the prince of Mustislav, and Volodyimer Rurikovich, and VSI Prince of Chernigovsky, and Smolnyan, and the country's investigations .. . And Galicians and Volynzi Kyjdo with their princes, and Kuryan and Tubular and Pututlzi Kyudosh Kyjeo with their princes. " Galicians at a thousand boats went down the Dniester, the sea reached the mouth of the Dnieper, climbed up his flow and the thresholds joined the rest of the Russian and Polovtsky regiments.

Initially, the development of events did not foretell anything unkind: Russians turned the Mongol-Tatar avant-garde to escape and pursued him east or nine days. But the river river rivers they met with the main enemy forces. During the battle, the inconsistency of the actions of the princes, their mutual unfriendly ("envy,", as the chronicler recognizes). Mstislav Kievsky did not take part in battle at all, but stood with his shelves on the hill in a fortified camp. As a result, the combined Russian-Polovkoy army was defeated, despite the heroism of individual princes and their teams, and those princes that gave up, believing the promise that they would be allowed to buy out (this practice was widespread in Russian-Polovetsky military conflicts), expected A terrible and shameful death: their "Learning, liftitious under Dzyaska, and [enemies] to the top of Sedosh dinner, and the belly of their concedios."

23. "Tale of Karpe SUTULLE"

Ancient Russian novel, which appeared in Russia at the turn of the XVII and XVIII centuries. She attracted readers an entertaining plot close to a folk fairy tale. A rich merchant Karp Sunov, going on shopping affairs to Lithuanian land, asked his friend's rich merchant Afanasia Berdov to supply him to his wife Tatyana Money, if she does not have them before the husband's arrival. Three years later, Tatiana turned to Afanasia Bardov, but he violated his promise and agreed to give her 100 rubles only in exchange for her love. Tatiana is advised to consult a ass, his confessor, and then to the archbishop, but they promise her money under the same conditions as the merchant. Tatiana appoints them a date at home alone after another and cunning makes all three triych in the chests, with two removing the upper clothes, and the archbishop, changed to the female shirt, which was completely unacceptable for church rules. The governor, to which Tatiana delivered the chests, laughed at unlucky lovers and put a fine on them, share money with Tatiana.

The story withdrawn the characters, well-known to the Russian reader: Tatiana, the usual secular woman, merchants, clerics that are not distinguished by moral behavior. Tatiana shows a seamless, cunning, knows how to draw vital difficulties in his favor. The story belongs to the democratic laugh works of ancient Russia. Comedy Many of its situations - deception, dressing, hiding in the chests, finally, the scene of the appearance of unlucky lovers in the Voivodsky courtyard. Hidden laughter to the story and in her "invertedness": no priests instruct a woman on the path of True, and she teaches them with the help of sayings close to the texts of the Holy Scriptures. Perhaps the humor is lighted and in the meaning of names.

The skill of the author P. indicates a professional writer, although it is not possible to determine exactly from which social layers is not possible. He ordered his book techniques well and was familiar with the peculiarities of oral folk art.

24. "Trouble time." Development of various literary genres in this period

Start 17 V. In the history of Russia, they were marked by stormy historical events ("Smoot", the difficult position of the peasantry, the economic crisis) is the first peasant war under the leadership of Ivan Bolotnikov and the struggle of the Russian people with the intervention of Polish and Swedish feudal. With the death of King Fyodor Ioanovich, Ivan Kalita dynasty ceases to exist (the heir to the throne Tsarevich Dmitry killed). Boris Godunov, who was ascended for the throne continues the policies of Grozny towards serving nobility and boyars. This caused a sharp boyars opposition, who received the support of Polish magnates, who put forward his applicant for the Moscow Throne of False. After the death of Godunov, Lhadmitria managed to take Moscow, but for a long time it was not possible to keep power, he was overthrown by peoples, Vasily Shuisky was planted for the throne, which began to take decisive measures to suppress the popular uprising.

Literature acquires an exclusively topical journalistic character, responding to time requests, reflecting the interests of various social groups involved in the struggle. It is in the works that tell me about the events of the University, there is a discovery of a human nature in all its complexity, contradictions and variability.

The traditional features of the Epoch of Discharge include ideological orientation, subjects, problems, genre characteristics and most of the stylistic features of this time. The society, inheriting from the previous century, a hot faith due to the word, due to conviction, seeks to promote certain ideas in literary works, seeking specific effective goals.

Works about smoothie can be divided into two groups. The first includes texts that arose before election to the throne of Mikhail Romanov. They are a direct response to events. Their main goal can be defined as a campaign, in connection with which the works themselves can be included in the publicist group. The second group includes texts written already at the end of the most troubled time and representing an attempt to historically understand the inconsistent

Tale of the troubled time:

"Tale of 1606" - Dedicated to the interests of the ruling boyars. Actively supports the policy of the Boyar king V. Huysky, is trying to present it with a nationwide chief, emphasizing the unity of Shuisky with the people.

« New story about the Preslav Russian Kingdom " (The end of the 1610-beginning 1611gg) - written when Moscow was occupied by Polish troops - a kind of journalistic manifest, designed to raise the spirit of the people, awaken patriotic feelings and inspire against the struggle. In difficult conditions, when many rich, noble and powerful people betrayed Russia and support Poles, the author appeals to "all sorts of officials, called them to active actions against the invaders, calls on Muscovites to an armed combat with the invaders. Antiboyarskoye mood.

"Plachy about captivity and the final ruin of the Moscow state" - In 1612, the Poles burned Moscow, the author says that the power is to blame for what happened, he is trying to find out the reasons that led to the fall of Russia. This work is not calling against the fight, but only grief, convinces to seek consolation in prayer and hope for the help of God.

25. "Kiev-Pechersky Cader"

1st quarter 13 in the beginning of the formation .

The core is the correspondence of the Suzdal Bishop of Simon with the monastery of the monastery of polycarp, as well as the Polycard's message to Igumen Akindin.

The dissatisfied position of a simple monk, the polycarp dreamed of Sana Bishop, he tried to get him with the help of the princess of Upsulia-Anastasia, the daughter of the Grand Prince Vsevolod Yuryevich (a great nest). A concerned about the state and actions of polycarp, Simon wrote him an integrity-mentioning message. In it, he calls Polycarpa by Sunrolubets, accuses him of "Malnuts and High Resilience," calls him to assist him, repent, love a quiet and serene monastic life and even threatens him with a curse. Simon emphasizes the cultural significance of the monastery for the entire Russian land. He reinforces his thoughts by the "tale of the Saints of Pechersk" and the story about the construction and decoration of the Pechersk Church. Built in 1073g, the 1st section is dedicated to its construction and painting. The emergence of the church is associated with Varyag Shimon, who came to the service to the Kiev prince Vsevolod Yaroslavovich. The image of the future church is twice in the vision of Shimon: during a storm at sea and during the battle with Polovtsy, the sizes are indicated by the Virgin.

A large place in the stories is the image of the relationship between monks with the Grand Kiev Prince. When a collision with the authorities, as a rule, the victory remains always for monks. (eg older Prokhor, who sacrificed to turn the ashes in salt, Svyatopolka Iaslavich will be posted - the prince stole salt from him and she turned into ashes again). The monastery was a serious competitor of the Grand Prince and merchants in the sale of salt, and won a victory (a real relationship reflects).

Descriptions of the internal life of monks. These stories characterize various types of mobility: difficult, prayer-ascetic and spiritual. They also have the positive and negative sides of the inochetic life, her ups and downs. The main theme at the same time is the topic of boring monks with the devil, the topic of overcoming various temptations, temptations, insurance and achievement through such a struggle of holiness and ability to be miraculous. A lot of attention is paid here to the description and characteristics of the demons: they can appear by the ink, then in the form of angels, then in the form of a person, then in the form of monsters. Befores acting by the personification of low-albeit motivations, passions and thoughts.

In the conditions of feudal fragmentation, when Kiev has lost the importance of the political center, the Caterly reminded the Mother of the Grads of the Russians, about the former Glory, the greatness of Kiev, spoke of the community k-P value The monastery is the symbol of the unity of the Russian Earth, its independence, prosperity and power.

26. "The story of the ruin of Ryazan Batym" (1237 this story refers). Communication with oral folk creativity. The glorification of heroism and condemnation of princeless disagreements

The story consists of 4 parts:

1) the appearance of Batya at the rod borders. Earth , Embassy of the Ryazantians to Batu headed by the CN. Fedor, the death of Fyodor (for refusing to bring Batha his wife) and his wife of Eupraxia (jumped from a high terme with the son of Ivanov and crashed) - her feat of loyalty, courage, the strength of the wife of a Russian woman. The first part ends in a sore cry of Yuri Ingorievich and all Ryazantians.

2) Heroic Protection of Ryazan Yury Ingorievich (with the brothers David and Gleb; Yuri Vsevolodovich, the Grand Duke Vladimirsky refused to help), the death of Svarablikov and the ruin of Batuyu Ryazan (Baty broke into the city, to the Cathedral Church, drove the princess Agrippin, Mother Prince, with Snow And other princesses, and the bishop and the "priestly rank" betrayed fire, the church of the burnt, many people with swords of the seams, and other in the river Skilled, the whole city defeated).

3) the feat of Evpathy Kolovrat (This is the epic hero to become the heroes of the Russian epic. He endowed with hyperbolic power. Courage and courage. He is a living personification of the Goroic feat of the entire Russian people, the cat. Can not put up with the enslavers and seeks to take revenge on the land of the Enemy. The basic attention is paid to the entry enjoyment of Evpathy's behavior battle, on his feat postpone the feat of the whole squad. He fearlessly drives around the Ordinsim shelves and beats them mercilessly - so that his sharp sword was stuffed. The Batya encompasses his fear, and he sends him to Evpathy his hedge hostek, Evpathy defeats in fear The monogols are forced to apply the "villocks" tricks against the Russian hero, when his body is brought, the enemy has respect for his recent enemy and bowes to his bravery and courage. In a gust of generosity, Baty gives the body of Evpathy I survived, finally exhausted his squad and lets her without harming her. The enemy, on which Oh was spent so much strength that cost so many lives of Tatar army, it causes a sense of amazement, delight and worship before his military valiation in a warrior professionally).

4) Update Ryazan Ingvar Ingorievich . (The last part begins with an emotional plan of Prince Ingvara, he is sadly mourning the dead; ends the story by the story of the renewal and reviving Russian people of Ryazan).

Communication with CNT:

It was based on the legends and legends that arose immediately after the events depicted, oral poetic works

This is a hyperbolic description of the battle (the Russian warrior one beats with a thousand, with two thousand Tatars)

This is the feat of Evpatiya Kolovrat (in this story for the first time in the history of other lithot-ry appears a plug-in episode - Novella is a feat of him). This is an epic hero to become richaries of Russian epic, as well as heroes, it is endowed with hyperbolic power, courage and courage. He is the personification of the heroic fell of all Russian people.

All the work is a sample of military story, which has absorbed significant elements of folklore.

The globe of the Russian warrior, standing on the protection of his land, loyalty, courage, the forces of the marital love of a Russian woman.

27. "Tale of Mamaev Boy." (Written after "Zadonshchina"). Reflection of the idea of \u200b\u200ba centralized state

In the middle of 15V created. It came to us in numerous lists (more than 100). Battle of D. Donskogo with the army of Mamay (the victory of the Russians over the Tatars). Talking about the battle of Russians with Tatars, who were supported by traitors - Ryazan Prince Oleg Ivanovich and Lithuanian Prince Yagailo. Two Sons Yagailo performed on the side of Dmitry.

A lot of new narrative details appeared in the "C": the parcel of Tyutchev's Zaharria to Mama with gifts, a visit to the Don Trinity Monastery, where Sergius Radonezhsky was blessed, the cat. His victory, the bogatyr-monk duel of Alexander's recess (death of both), Dmitriev test It will take before the fight (he listens to the land, cries of animals, birds), the exchange of clothing and a horse with a boyar Mikhail Brenka, his heroic death instead of the prince, after the battle could not find the prince wounded. Of all the works of Cycle S. - the most detailed, plot fascinating story about the battle on the Kulikov field on September 8, 1380 G. S. reports a whole number of details about the Kulikov battle, not recorded by other sources. For example, only in C. Throughout the actions of the ambulance regiment of the Serpukhov Prince Vladimir Andreevich, who decided the outcome of the battle in favor of the Grand Prince of Moscow Dmitry Ivanovich Donskoy, only in S. reported on the pilgrimage of Dmitry Donskoy in the Trinity Monastery and the blessing of Dmitry Sergius, and t. d.

"C" consistently transfers all events associated with the Kulikov battle. For the first time in 150 years in foreign yoke, Russian RATI was to go beyond Russia for open battle with enslavers. Russian troops switched Don on the night of September 7-18. They are located on a relatively small culish field, rugged by the streams and arms. In the rear of the Russians proceeded, on the left in the rocket bushes there was a Don, on the right - the forest, and behind him - the river. In the "Tale of Mamaev Boy" says that this place was chosen because there was nowhere to retreat. In such a battle, "each other ... dying" and the Russian warriors were prepared, inspired by love for Fatherland.

A thick fog over the culish field began to dissipate only for 11 o'clock in the morning. Russian rati opposed equal in the strength of the Tatar army. According to the "Legend", the battle was opened by the fight Alexander Perevost (Monk) and Tatarina Checky. Both heroes died pierced by spears. The fight began the Tatar cavalry, which the Russian shelves managed to smoke. Dmitry Ivanovich courageously fought. In the center fiercely fought a large regiment, whose soldiers the sun slightly blinded her eyes. And on the left flank, the Tatar cavalry has already cut off the road to the Don Brods. The outcome of the battle decided an ambulance regiment who was in the Dubrava. They were commanded by Serpukhov Prince Vladimir Andreevich (Dmitry's cousin). Maama's army did not expect the emergence of fresh strength and appealed to flight. In panic fear, people were drowning in a sword, Don and even in the hardest. After completing the harassment, Vladimir Andreevich returned to the Kulikovo field. The Grand Dmitry Dmitry Ivanovich, barely live, in broken armor, found hard.

The "C" has strengthened the religious element. Emphasized the piety of the prince numerous monologues-prayers.

In the story a lot of speeches, character dialogs. Detailed listing.

The Tatars were defeated by the coalition of Russian princes, headed by the Moscow Prince Dmitry Ivanovich.

The outcome of the battle is a very large political event in the history of Russia. On the one hand, the victory of the Russians was the first serious attempt to liberate Russia from the Tatar Iga, which has been launched for more than 150 years.

28. "Zadonchina". Communication with "the word about the regiment of Igor"

On September 8, 1380, the Battle of the Coalition of the Russian Prince, headed by the Grand Duke, Moscow Dmitry Ivanovich, has occurred on the Kulikov field, with a Mongol-Tatar army, strengthened by hired detachments, under the guidance of the Ordane ruler. It was the first large battle of Russians with enslavers after the establishment of the Mongol-Tatar yoke (1237), which ended with the full defeat of Mongol-Tatars.

"Zadonshchyna" tells about the Kulikov battle (1380), the victory of Dmitry Donskoy and his cousin Vladimir Andreevich over the troops of Mamia. Author Ryazan Priest Sophonius, wrote a story at the beginning of 15V. I reached us in five lists of 15, 16 and 17 centuries, of which three, including the oldest, were not fully preserved.

The work is imbued with a sense of deep admiration for the feat of Russian warriors, patriotic pride. "Z" - emotional, lyrical response to the events of the Kulikov battle. The main idea is the greatness of the Kulikov battle. The work is based on real events of the Kulikovsky battle, but this is not a consistent historical story about the preparation for the battle, about the battle itself, about the return of the winners from the field of Brahi, and the emotional refraction of all these events in the author's perception. Present is intertwined with memories of the past. The author himself described his work as "pity and praise the Grand Dmitry Dmitre Ivanovich and his brother, prince Vladimir Ondreyevich." "Pity" is crying for the dead, for the difficult share of Russian land. "Praise" - glory to the courage and military valor of Russian warriors and their leaders. About many events that tell in detail the "Tale of Mamaev Boy", in 3. It is said by one or two phrases, semi-dollar.

The author of the poem is inspired by the images "words about the regiment of Igor" and folk poetry, often uses the text "Words". The author 3. He turned to the "Word" as a model in order to compare and oppose the political situation in Russia's time "Words (80s. XII century) with the 80s. XIV century. The main ideological meaning of" Words "was held in The calling of the author to the Russian princes to forget the internecine spread and combine their strength to combat the external enemies of Russia. Author 3. In the victory over the orders, he saw a real embodiment of his brilliant predecessor: the united forces of Russian princes were able to defeat Mongol-Tatars who were considered before invincible.

1. Story about the collection Russian troops

2. Mention of Boyana and his songs

3. Speech by Russian troops in the campaign - the prince's encouraging speech

4. Evil natural phenomena (signs) - the author draws pictures of thunderstorms, wind, clouds, a cry of birds and animals, bloody dawns - unlike the words, the sinister signs of nature foreshadow the defeat of Maama's army.

5. The grief is not distributed in Russian land, but in Tatar troops.

3. Crying wives: Princess and Boyarin. Their crying are built, like crying Yaroslavna, on the appeal to the wind, Don, Moscow River.

4. In the "C" first, the victory, then defeat, in "З" first defeat, then victory.

The community of the idea "C" and "Z" is a civil idea of \u200b\u200bnational freedom, patriotism, desire for unity.

29. "Life of Prince Alexander Nevsky." Portrait of Prince

By the number of Severquish monuments associated with the invasion of the Tatars, belongs to the "Word about the died of Russia."

In the "Word" list the natural and material wealth, which before the invasion abounds "light-light and decorated earth Rusky": Lakes are numerous, rivers and wells, mountains are sharp, birds countless, the cities of the Great, the villages of Wonderful, monastery gardens, church houses . There were then in Russia the princes of Grozny, the boyars honest, Many Velmazby. Large spaces and peoples were conquered by the Great Prince Vsevolod, his father Yury, Monomakh, whose name was the name of the Polovtsy the children in the cradle. Various neighboring tribes paid tribute to Vladimir Honey, and King Byzantine Manuel sent him great gifts. So it was before, and now the disease has happened to Christians.

The monument will penetrate the feeling of deep patriotism, the pride of the past of Russian land and sorrow of its disasters. In this word, the author compares the former greatness of Russia with the present time. Following him, the lives of Nevsky, not separated even from the text - this story was preceded by the lives of Nevsky.

Connects the features of the agiography and military story. Written after the death of the prince. This work is noteworthy in that it is written by the contemporary of events, and, therefore, it has tremendous importance for understanding how the identity of Alexander Nevsky was assessed in those distant times, and what was the meaning of those events whose participant he was. The author was most likely a resident of Galico-Volyn Rus.

"Life of Alexander Nevsky", most likely, was created at the end of the 13th century, and it was written by a person who personally knew the prince, his campaigns. We see the praise of a courageous warrior, the defender of the Russian land - Alexander Nevsky. Choosing two victorious battles of Russian troops under the post of Alexander - the picture of the battles of Russians with the Swedes on the River River (1240) and with German Knights on the Ice of the Church of the Lake (1242), the author tried to submit to the descendants of the Grand Prince and his army, as endowed with heroism, dedication and persistence in the name of the interests of the Russian people of mythical warriors - heroes. The narrative is distinguished by lyrical tonality. The author first resorts to the external description of the prince. An unknown author who perfectly owned various literary techniques, skillfully connected the traditions of military stories and lives. The bright face of the young hero of the Nevsky Battle of 1240 and the Ice Bullings of 1242, the winner of the Swedish and German Knights, the defender of Russia from foreign invaders and Orthodoxy from the Roman Catholic expansion, a pious Christian became a model for subsequent princely lives and military leaders.

Portrait of Prince:

He was higher than other people, his voice was like a pipe in the people, the beauty of his face is similar to the beauty of Joseph, his strength was part of Samson's power, he was equivalent to Solomon, courage - the Roman king Vespasian. With these brief general certificates, all the characteristics of Alexander) are exhausted.

Nevsky is depicted in life, first of all, as an ideal prince and a warrior, endowed with all positive spiritual and physical qualities in the highest degree. The author glorifies beauty, strength, wisdom and courage of Nevsky.

30. "Message Vasily dirty." Innovation in the language and style of works of Ivana 4 (Terrible)

Vasily dirty - scrapper and lover of Grozny. Was sent in 1573 by the governor to the Donets for the reflection of the attack of the Crimean Tatars, but soon got into captivity, from where I wrote a letter with a request for redemption in the fall of 1574. Vasily received a sovereign response through the Ivan Myasedov messenger with a decisive refusal to redeem him or exchange him In the Crimean commander Diveya-Murza, who fell into captivity to the Russians. In 1577, the dirty was bought at a reasonable amount, its fate is unknown.

Correspondence of Ivan the Terrible and Vasily dirty covers the overall mood, common to both spirit of a poisonous joke: on the one hand, from the king - powerful and open, and on the other, - from the dirty - the ultimate one, turning into hints, causing the proximity seeking to find a return to return Former relationships. This is a correspondence of people, once friendly, but managed to cool down to each other: the Terrible is already disappointed in his pet, but still keeps his pleasure to him; Vasily feels that the location of Grozny leaves him and seeks to support his intimate, but already a cautious joke connected to the most unsuccessful flattery. Both are striving to catch each other on the Word: one - to crush the mockery, the other - to pour yourself a redemption from captivity. As always, Grozny not only makes decisions, but also explains them. With exceptional fundamentality, a formidable question about the exchange of Vasily on Divai-Murza. He does not want to consider this exchange, as his personal service dirty, the interests of the state are most worried.

Innovation of Grozny :

Violates the canons and traditions.

He refused to conventions from ritual.

Speech is concrete and the file. He reinforces his arguments with examples, cases from his life or visually visual paintings.

His speech is impatient.

Messages are the main genre of the literary creativity of Ivan Grozny. Everything written in Grozny is a relevant response to those, or other urgent needs of the modern political reality.

Its style includes elements of oral thinking: he writes as he says. The features characteristic of colloquial speech are multi-climb, frequent repetitions of thoughts and expressions, retreats, unexpected transitions from one topic to another, questions and exclamations, permanent access to the reader as a listener. His messages hypnotize the reader, and the multilitudes of them - not so much simple chatter, how much reception with which he fascinates and shakes the reader, emotionally affects it, oppresses or relaxes.

In his messages, the Terrible constantly plays any role. Their style changes depending on their roles. From this style of his messages is very diverse. Most often for Ivan the Terrible, pretended self-confidentiality was characterized, sometimes associated with hysticiary and dressing. The Grozny is not shy of fading expressions: "Dog", "Dog", "Dog", "In the bil", etc.

He uses conversational speeds and words: "dull", "constructs" "little", "I spoke at that."

He uses sayings.

His speech is full of exclamations

31. "The Tale of Mount-Zymchasty." The generalized image of the hero. Communication with folklore

"The tale of Mount-Zloschasty" is created in a merchant environment in the 2nd half of the 17th century. The story is written by folk verse, on the household plot, accompanied by lyrical morals.

The Hero of the story is a well done, he has no name, he did not obey the parents who said: "Do not go, Choo, in the pions and in the married people, do not sit on the ground, not Pey, Choo, two times for one!" So that not be Beggar. He "wanted live, like him anyone" and did it all the opposite, so I fell "into the nudity and blades of immense". And the story passes the parallel between the sophisticated temptation by Adam and Eve and Wellman. The image of a snake-tempter, "named brother", which saves him, and then plays. Next, the parallel passes through the motive of expulsion - the young man "Stolnovo ... Answer to his father and mother" and he decides to leave "Chungu Country." There he falls on the day, where he tells people about everything and asks for help. It helps him, give advice. Thanks to them, he was "from the Great Mind, he inspired the abdomen more than Starov; Look at the bride to my custom. " He learned about this Mount-Zlosta and appeared to a young man in a dream, foreshadowed: "To be you from the bride to earthy ... from Zlata and Srebra to be killed." But you didn't believe it, then the grief was in a dream in the image of the Archangel Gabriel, saying that bliss is to be a beggar and drunk. After that, the well done performs the instructions of grief, but then understands his mistake. But the grief does not let him go, saying that he won't go anywhere from him. In vain, struggling with the grief, "Well done in the monastery went tagged", but he had a victim forced - this is not a spiritual revival to good, and a simple attempt to escape from grief. Mountains stays at the gate of the monastery. The author of the story humanly regrets well done, compets his failures, misfortune. He does not condemn the well done, he flashes on him, internally sympathizing.

A fundamentally new feature of "Tale of Mount-Zlophatia" can be considered the image of the main character - nameless well done. Well done - folk hero by origin, a generalized representative of the young generation. A fictional hero, a generalized-collective image, in the character of which features a whole generation of the transitional era comes to literature on the change of historical personality. The lack of a name is a significant characteristic, since this absence is the indicator of the initial stage of the transition from the traditional Old Russian hero to the hero of the new time. The author is important to emphasize exactly the generalization, the principal non-specificity of this image, and it resorts to this to the traditional folk view of the hero. We do not know many external circumstances of his life. Where he learned to drink and play, under what circumstances left the native house - all this remains an unknown reader. We do not know where and where well done is how he was in the end accepted in the monastery, what was his future fate there. The only characteristic of the well done in the "story" is its social characteristic - it comes from a merracy. The first work of Russian literature, deliberately predicted to give a generalizing, collective image, however, seeks to the greatest latitude of artistic generalization. The nondescript life of a unwashed hero is aware of the story as the fate of all suffering from humanity. The topic of the story is a man's life at all. That is why the story is so carefully avoids all sorts of details.

The story takes off the new topic - the topic of a new young man who is trying to find his way in life, not as parents, grandfathers. The hero is a representative of the new time, a fighter against family guardianship over personality, against an old worldview. Accordingly, the topic of the story was drawn as the topic of the struggle of two worldviews, two generations - "fathers and children".

The basis of the plot is a sad story of the life of a well done who rejected parental instructions and wished to live in their will, "like him anyone."

Communication with folklore:

The story is very close to the folk songs about the mountain, separate places are obeying (for example, the arrival of a well done on the feast and his praise). Folklore starts greatly affect and primarily in the image of grief burning. And in fairy tales, and in the lyrical songs about the mountain, he is given an active role, and a person only suffers from the grief of troubles. In the songs, only the grave eliminates the hero from the grieving grief - in the story of the grave is replaced by the monastery. Only in some fairy tales, the hero succeeds in tricky to get rid of grief (locks it in the chest, hesitates in

32. Household and fiction leads of the end of the 17th century. New Hero in the Hands

Household tale, as a new independent genre of the ancient Russian literature, a household tale appears in the 2nd floor. XVII century Its subject becomes the individual fate of a person, choosing their life path, awareness of his personal place in life. Heroes of the Agens are fictional heroes and circumstances in which they are fictional. Not so unequivocally, as before, the question of the author's attitude to the events described: the author's voice is clearly inferior to the plot as such, and the reader is provided to the very conclusion from this plot.

The elements of this genre were already present in the agiographic works of the K. XV - XVI century, such as the living "Tale of Peter and Fevronia". In the 1st floor. XVII century Life begins to transform into a domestic story. Takovo, for example, "Life of Osiahina's street."

The most significant household tag is the "Tale of Mount-Zlophatia". Unlike the historical story, her hero is a fictional, generalized-collective image.

No less interesting and important household "Tale of Savve Grudtsina", which is built on the Western European Fowstava motive (as an analogy, a fragment from the Greek "Vasily Vasily" is given. There is narrated, like, having loved the daughter of Mr., the parties-servant sells his soul to the Devil, For that the demons incite a response passion in the girl. Young people marry. But the wife notes that her husband does not go to church, it does not come up, and, asking him, finds out about the "deal" with the devil. A woman addresses the intercession to St. Vasily, and He, not without struggle, breaks apostate from the hands of the demons: the "handwriting" of them returns to him in his hands). In the "Tale of Savva Grudtsina" - the modification of this, plot.

Initiality of the register of household stories, the image of the internal experiences of the hero put it on the eve of the Russian novel.

If the struggle of "old" and "new" in the titles about Mount-Zlophatia and Savva Grudtsyn ends outwardly by the victory of "old" and the heroes tolerate life fiasco, then in the Plutovskaya Novella "Tale of Frole Schever" a new hero is triumphant - a poor fucking nobleman, a small stationery (Frol, a small official (he is an area of \u200b\u200bsubjochy or the yabed, industrial and the preparation of legal paper and conducting the affairs of his clients), he himself persistently, any means suits his fate. He gets his cunning on the daughter of a noble slap, Narden-Nachchkin Annushka and becomes the heir of movable and real estate of its testing).

Domestic stories answered the requests that appeared in 17 V. A new reader from the landed merchant medium, small employees. The authors of household stories refused labeliness, symbolic-allegic patterns inherent medieval literature. They are a bright testimony of the start of the transition period.

The new hero in the TIFE is the topic of a young man of a new generation, looking for his way in life, seeking goal by any ways, against the "old old", against the lifestyle of parents, grandfathers.

The hero is a poor bumpy nobleman triumph.

Belletristics - the right of art on artistic fiction. In the historical fiction of the XVII century. Only external techniques remained, only the shell of medieval historicism. The authors were looking for their characters on the pages of chronicle and chronographs, but no longer care for their actions at least approximately corresponded to the fact that in these chronicles and chronographers it was said. The source was no longer a writer fantasy. Only the name remained historical, the carrier of this name became essentially a fictional hero. Its actions no longer depended on the facts reported by the source, nor from the medieval "etiquette of behavior."

33. Satire 17 V. The social orientation of the age. Discharge of legal proceedings (tale about Yershevich), clergy (Kalyazinskaya petition)

In the 17th century A whole layer of the works independent of the official writing of works, for which the term "Democratic Satira" is enshrined in literary criticism ("Tale of Yershe Ershovich", "Kalyazinskaya Pumply", etc.). These works are written and prose, often ritmized. They are closely related to folklore and in their artistic specifics, and according to the method of existence. Monuments are mainly anonymous. Their texts are mobile, variation, i.e. have many options. Their plots are known for mostly both in writing and oral tradition

"The story of the press of Prince Mikhail Vasilyevich Skopina-Shuisky "- 25 years old, became famous in the fight against Lhadmitry. The story dedicated to the tragic death of the brave commander. The prince suddenly died after the Pir of Prince Vorotnsky, and the cause of death in the people considered the poison, who gave him the wife of Prince Dmitry Ivanovich Shuisky Maria. In the death of Skopina-Shui people accused Boyar who envied his glory.

"Tale of Abrahamia Palitsyn" - Consists of 3 parts - one of the most popular works about "Smoothi". P. issues himself for a flawless patriot, but it is known that he was in interchange with the Poles and sometimes acted in their interests due to personal mercenary motives.

1 h - death of I.Groznaya and the establishment of power M.Suy

2 h - the description of the siege of the Trinity-Sergius Monastery (16 months. Pictures the life of a precipitated monastery: Tesne, lack of firewood, description of the epidemic of Qingi)

3 h - story about the last days of stay in power M.Suy

The ending is the formation of the Romanov and the conclusion of the Union with Poland.

34. "The Word of Daniel Sharpet". Two editions of the monument. Daniel's ratio to modern reality. Proverbs and Aphorisms in the work

Nothing is known about sharpening.

2 editions:

1. 12V "Word" It is written by the prince of Novgorod Yaroslav Vladimirovich - the text is a sphere letter, the petition. The author tries in every way to show itself in a favorable light. Opened by copyright entry - he glorifies his mind, mind. Daniel, who served as the prince and did not please him or his facilities, was imprisoned on the shores of Lake Lacha. Daniel - Boyarsky Hop. Turning to his lord, he talks about disasters who fell on him, about the naval and persecution, which he was subjected. By turning the prince, Daniel still dreams of his location, he speaks about the desire to serve him faith and truth, lists his merit. At the end turns to God with a prayer about his Mr.

Theme of the work - Prince able to protect the weak, begging in trouble. (He was once rich, but now the poor). Description of Pirov Prince, the luxury of his palace is the contrast between poverty, in which Daniel lived. The thought of marriage leads him to horror, he does not even allow that the wife may be good, in this regard, there is a topic of evil wives (marry a rich, but evil wife) - He rejects this path for himself, believing that the evil wife is not Redo, they are not afraid of God, no people shame ..

2. The first half of 13 in "Praying "(Or Message) Prince Yaroslav Vsevolodovich Pereyaslavsky - in" Millennaya "there is a sharp condemnation of the boyars, the topic of the decoration of monastics, their morals (he rejects the advice of the prince to take the same into the monks), describes the picture on the racetrack, peculiar contests in agility and strength.

The main motive of "prayer" is the passionate and convinced protection of the human person and dignity regardless of social and property.

Style features: Aphorisms, sayings, comparisons, quotes, common expressions, humorous replicas.

Like many Writers of the ancient Russia Daniel Sharpener worried civil problems, for example, the problems of the strong prince of power, transplanting relations and relations of princes and boyars. The future of Russia was cared, he saw a necessary condition in the strong princely power, ensuring the successful struggle of Russia with external enemies, as well as overcoming the internal contradictions. Especially strong, such aspoxies were in the era of feudal fragmentation and the Mongol-Tatar invasion.

The author sarcastically portrayed life and the morals of his time, the tragedy of an outstanding person, whom the need also pursue the trouble. Daniel Sharpener is a supporter of a strong and "terrible" princely authority to which he calls for help and protection.

35. The topic of nationwide unity and heroism in the "Tale of the Battle of R. Kel"

1st Collision of Russians with Mongol-Tatars in 1223. The chronicles of the story about this battle were preserved in 2 lists - Novgorod, Lavrentievsky chronicle.

The story was created, most likely, in a denunciation environment and the author was from Galico-Volyn lands.

The story consistently and thoroughly talks about the appearance of an unknown people at the borders of Kievan Rus. Tatars at the appearance of them in Russia made a stunning impression.

1st who faced M-Tatars were Polovtsy. M-Tatars returned from the Caucasus and went to Russia. Russian princes began to prepare for the campaign, but their inconsistency and egoism led to defeat. Russian warriors died in the battle: Alexander Popovich, Dobrynya Ryaznich and 70 "brave" warriors. One of the main perpetrators, the author considers Kiev Prince Mstislav, who did not help the other Russian princes, when the healing of Polovtsy, who turned to flight, the Russian warriors turned off. The cruelty of the new enemy is emphasized in the episode, where he is talking about where the Russian princes connected by the princes, putting them under the boards, over which the Tatars began to dine to emphasize this complete indifference with the suffering of the enemy.

The author of the story claims that it was the princely gravestics that, as it were, opened the goal to the Russian land. During the battle, the inconsistency of the actions of the princes, their mutual unfriendly ("envy", as the chronicler recognizes)

Cast Mongols, the Polovtsy turned for help to the Russians. Russian princes decided to help the Polovtsy and meet an unknown enemy outside their land. They came to meet Mongols. The false retreats were lured by the Russians and Polovtsy to the shores of R. Kalka. In June 1223, the battle occurred on Kalka. Russian princes troops acted separately. They were fascinated by the pursuit of the retreating light cavalry of the Mongols and fell under the blow of their main forces. Mstislava's troops, Daniel Galitsky and Mstislav Chernigov were defeated. Kiev shelves of Mstislav Older did not participate in battle, but were surrounded and forced to surrender. On the prisoners of the princes, Mongols put the boards and strangled, pouring on them. However, the Mongolians did not go to Russia, because they did not have enough strength.

On the other hand, the victory elevated and strengthened the power and authority of the Moscow Prince, the chief organizer of the victory.

In the 1380 Moscow Prince Dmitry Ivanovich, near his banners, almost all of the northeast Rus and inflicted a crushing blow to the Golden Horde. Victory showed that the Russian people have forces for a decisive fight against the enemy, but these forces can combine only the central government of the Grand Duke. The victory over Mama significantly strengthened Moscow's authority in the eyes of the whole people.

The need to struggle for their liberation leads to the cohesion of the folk forces, at the same time the political association of Russia around the single center, which Moscow becomes. The formation of a Russian centralized state contributed to the development of national culture. The basis of the topic of literature becomes the topic of the formation of a centralized state.

The "legend" ends with the story that Dmitry Ivanovich on the field of Kulikov, on the River Mezzles, together with his brother, his Vladimir Andreevich and with his governors it becomes on the bones of the fallen Russian warriors and pronounces them the praise.

36. Publicistic Epistle of Ivan the Terrible in Cyril-Belozersky Monastery

The message is addressed to the igumen of the Kozme Monastery "with Brother".

It begins as humiliated, preference. Grozny imitates the tone of monastic messages, begins with an ornate church Slavonic language with quotes from the Bible, with rhetorical issues and exclamations. But when Ivan comes to the essence of the case and begins to express the monastery in the fact that he is conniving sharpened there with Opt Boyars (Sheremetyev, Khabarov, Dogian), having arranged suspicious gatherings, he suddenly goes to the purest and emotional Russian language with conversational turnover and intonation.

The message is permeated by eating irony, developing into sarcasm, in relation to obsolete boyars, which in the monastery have entered their orders.

The letter of Grozny in the Kirillo-Belozersky Monastery is rich in quotes, references, examples, and then turning into a passing indictment - without a strict plan, sometimes conflicting in arguments, but invariably sincere in mind and written with hot conviction in its right.

Grozny ironically opposes the "holy" Kirill Belozersky (founder of the Kirillo-Belozersky Monastery) - Boyars Sheremetev and Vorotnsky. He says that Sheremetev entered the "His Charter" to the monastery living according to the Charter.

Remembering the former strong monastic morals, Grozny masterfully draws household pictures of the monastery.

Coming everything in more and more irritation, the king finally demands that the monks leave him alone, they would not write him and walked themselves with their disorder.

37. "The story of the death and burial of Prince Mikhail Skopina-Shuisky", her proximity to a folk historical song

The story dedicated to the tragic death of the brave commander, especially manifested himself in the fight against Falgestrimitria 2.

The prince suddenly died after the Pir of Prince Vorotnsky, and the cause of death in the people considered the poison, who gave him the wife of Prince Dmitry Ivanovich Shuisky Maria.

He was poisoned to the feast at Prince Vorotnsky; In the death of Skopina-Shui people accused Boyar who envied his glory. These senses were reflected in folk songs and legends, the literary processing of which is the story.

To the traditional features "Tale ..." belongs to the author's close attention to the genealogy of his hero (it builds the genus Skopina-Shuisky to Alexander Nevsky and August-Cesar). Central episode Tale - Description of Pear-Captain at Prince Vorotnsky. Including a number of household details, the author talks in detail about how the hero was poisoned by his wife's wife Dmitry Shuisky, Maria. Mention of devilish for a responsibility as a power encouraging Maria to the crime. The characteristic elements of the episodes of poisoning are characterized in the transfer of the episode of poisoning, in the mother's dialogue with the son who returned prematurely with the Pir.

The second part is devoted to the description of the death of the hero and the nationwide burning about the death of the prince. The author transfers attribute to the death of various groups of society. Crying Mother and Wife We immediately go to the tradition of oral folk tracks. Hyperbolizes Hyperbolizes: "And the same princes, Mati His wife and his wife, who has come to the house, and falls on the table to their NIC, shielding horses ... with tears from the floor, and the lacrimar, Aki is a river jet, on the floor from the table spilled" .

The story has an antiboyary orientation. The story glorifies Shuisky as a national hero, the defender of the Motherland from the enemies-support.

38. Characteristics of journalism 16th century

In journalism, works devoted to the topical topics of social life were widespread. Areas of journalistic problems: Problems related to the formation of an autocratic state (the appearance of the dealer, the relationship between different estates, the problem of the relationship between the royal and church power), church problems (fighting heresy, the problem of intracerer land tenure, the problems of moral appearance).

One of the most famous publicists was Maxim Greek. He owns a huge literary heritage. In one of his writings, the "Word of Maxim Grek"--headed literary reception-allegory. By genre, this is also an allegory. In the center of the name-image of his wife, it is power, Vasily (from Greek, "Kingdom"). The main story is built on the Greek conversation with his wife. She talks about how they saw the exploitation of people, and that rulers should follow God's laws, otherwise they are waiting for all wars and adversity. The originality of Grek's journalists is that it is not the main idea of \u200b\u200bhis work himself, but an allegory, wife. Before him, there was no one in the works.

In the journalistic writings of Ivan the Terrible, Andrei Kurbsky, Ivan Peresipet rises the most important problems of public administration, the relationship between the sovereign and subjects, churches and the grand-road or royal power. Publicistry flourishing in 16 century. Absolutely natural - it was the time of complex processes of state-building, intense ideological struggle. The solution of these most important community tasks was attracted by basic literary forces. This is one of the reasons why literature again becomes the advantage of business. But the other and, perhaps, the main cause of the changes in the development of the literature is that the influential clergymen not only mercilessly dealt with heretics, and at the same time, and from all kind of manifestation of freightness, but also declared a decisive struggle to secular start in the literature - "non-disabilities" , "Glamm and laughs", "Scriptures external". The church decisively requires Christians to avoid "delete-pee", "Divine Scripture". This idea to regulate the circle of evil-heeled reading to the best degree was implemented by the Giant Code, created on the initiative of the Novgorod Archbishop of Makariya (subsequently Metropolitan), - "Great Mini-Chengi" - the arch of all the "Holy Books", which "acquired" in Russia.

For literature 16 in. The desire to create monumental "generalizing enterprises" (term A. S. Orlova).

Works of journalism:

Extensive chronographic arch - "Russian chronograph "(There is a thought that the time of the Third Rome has come - Moscow, as the last Rome, as the Ottoman of Christianity, because Pal Rome collapsed by the Byzantine Empire under the head of the Turks; in the chronograph, the whole world history from the creation of the world and up to 1453 .), Chronograph was the first chronological arch in which the detailed statement of Russian history was conducted on equal rights and history of Rome and Byzantium;

The largest of Russian chronicles - Nikonovskaya,

Multi-volume, luxuriously illustrated by the facial arch,

- "Great Mini Chetie" - existed in two main types: the service, containing only the services of the Holy, revered in this month and the memory of their days, and the reports intended for reading and containing the texts of the lives and legends about the holidays. In the miniatures, the materials were also located for months and days,

- "Power book" - a meeting of biographies of all outstanding figures of Russian history. The history of the Russian state is outlined in the form of Agobiographies of his rulers in the degrees of kinship. The reign of each prince is a certain "face" in history. In the center of the narration of the power book are the personality of the princes - "autocrats. The compilers of the power book try to emphasize the greatness of the acts and beauty of their virtues, introduce the psychological characteristics of heroes, seeking to show their inner world and pious thoughts in monologues, prayers. In the powerful book and in the chronicles of historical The material acquired a topical political and journalistic sound, submitting to the objectives of the ideological struggle for the strengthening of the unique power of the Sovereign of All Russia. The task is to praise the Board of I.Grozny, this ideal state.

"Domostroy" (wrote the priest Sylvester) - a set of "teachings and punishments to any Orthodox Christian, husband and wife, and Chad, and a slave, and slaves", the source served as biblical texts, documentary records.

- "Kazan Story". Literary trends 16 V. Well illustrated by an extensive historical narration about the capture of Ivan the Terrible Kazan - "Kazan history". Written in the 60s. 16th century The Kazan Story has reached us in numerous lists for later (17-18 centuries). The author of the Kazan History created not a historical and documentary narration, but a literary work, in which the story about the taking of Kazan is preceded by a story about the legendary history of the city and the Kazan kingdom. In it with battle scenes, the description of the palace intrigues in the Kazan kingdom is revealed, the image of the "KrasnikoShenaya", but the insidious and cruel Kazan queen of Sumbeks reveals

The 16th century - the time of the expression-emotional style celebration, however, the challenge of novelty (especially in agiography), which became excessively pompous and mannered. This is the second monumentalism age. This literature is triumphant and confident in his infallibility of the royal power, triumphant in his adamant orthodoxy church. Literature, according to the ideologues of Vasily III and Ivan IV, should be strictly serve only the great goals of the Great State.

He often refers to readers and listeners

He interrupts his speech issues, stops himself.

It mixes church salons and spacious.

It makes bold comparisons of biblical individuals and events with modern all with the same ironic goal.

The Language of Grozny is distinguished by the extraordinarily flexibility, and this liveliness, proximity to oral speech contributes a bright national flavor in his work.

He has a domineering tone, a lively game characteristic of terrible wit, a stupid, strong and expressive speech.

The main goal of all his works is always the same: he proves the rights of his uniqueness, his power; He justifies the fundamental principles of its

royal rights. He has emotional speech, brilliant improvisation. Violation of all the rules of medieval writing: all the verses between written speech and alive, oral, so diligently built in the Middle Ages, erased; The speech of Grozny is full of immediacy.

Grozny - a born writer, but a writer who neglects all artificial techniques of writing in the name of a living truth. He writes as he says, mixing books quotes with the spaciousness, then mocking, then turning, then network, but always sincerely in mood. A bold innovator, an amazing master of the tongue, then angry, then lyribically raised, the master of the "bustard" style, always fundamentally, always "the autocrat of all Russia", neglecting all sorts of literary conventions for the sake of a single goal - to convince their reader to influence him - such a formidable in their works of the pit, etc.).

People's songs about the mountain as a female share are widespread in Russian, Ukrainian and Belarusian folklore.

The work is close to folklore, which is visible in comparisons: Well done - "SIZY DOVE", MOUNTY "Gray Hawk", etc.

39. "The story about the Azov siege sitting of the Don Cossacks." Patriotism and heroism of the Don Cossacks. Historism Tale

Their 95 day siege of Azov in 1641 - the form of the report (official-business genre) is a request to the Russian king to take a fortress of Azov under its care).

A poetic feature - in the center of the narration collective, collective hero - the heroic Cossack garrison of the fortress as a whole, and not 1 person (the Cossacks are runaway choppers in most). Originated in the Cossack environment.

In 1641, the fortresses had to fight back from the Sultan troops of Ibrahim I - a huge, equipped with a powerful army artillery. The large fleet of ships blocked the city from the sea. Mines laid under the walls, and siege guns destroyed the fortress. All that could burn burned down. But the handful of Cossacks (at the beginning of the siege there were five with a small thousand against the three hundredth Turkish army) withstood 95 day siege, beat off 24 attacks. In September 1641, the sultan troops had to retreat.

After a series of attacks that collapsed to the city, the Cossacks, feeling that their strength is dried and the end is approaching, they appeal to the heavenly patrons, the holy intercessors of the Russian Earth. Christian-Cossacks are not given to the power of incorrect. In response to this, the words of the Virgin, comforting and lifting the spirit of the Virgin, exudes tears located in the church of the icon of John the Baptist, and the army of Heaven angels collapsed on the Turks.

The story ends with the fact that by beating the last attack of the Cossacks rushed to the Turkish camp. Turks trembled and appealed to flight. If therefore the Cossacks "stood" Sultan verbally, now they were posted by the Turks.

The handful of brave and courageous courageous-Cossacks (5,000 Cossacks against 300,000 armies of the Turk of Sultan Ibrahim 1), who accomplished a heroic feat, not for personal glory, not from the carriage, but in the name of their homeland - the Moscow state. The high sense of national self-consciousness, the sense of patriotism inspires them on the feat. They love their homeland and cannot change her, despite the fact that they are not honored there.

Historicism Tale:

It was obvious that Ibrahim I would not give way to Azov, that a new campaign is just a matter of time. In 1642, the Zemstvo Cathedral was convened, which was to resolve the question of what to do next: to protect the fortress or returning it to the Turks. It was decided to return the Turks. The surviving defenders of the fortress left her. To smooth the heavy impression that this sentence made a zoom, the king generously awarded all the Cossacks attending the cathedral. The exception was made only in one case: Esaul Fedor Poroshin, a runaway slammer and a writer, was detained, deprived of the salary and exiled to the Solovetsky monastery.

40. "CALAIZIN CHILDREN"

Characters inhabiting the laughter Antirm live according to special laws. If these are monks, they "turn inside out" a strict monastery charter, who prescribed steady observance of posts and visits to church services, works and vigils. Such is the "Kalyazinskaya pet", which is a laughing complaint of the Inok Troitsky Kalyazin of the monastery (on the left bank of the Volga, against the city of Kalyazin), addressed to the Archbishop Tver and Kashinsky Simeon (1676-1681). They complain about their archimandrite Gabriel (1681), which "annudits". Archimandrite, they complain, "ordered ... to wake our brother, tells often to go to the church. And we, the Bogomolers are yours, while the circle of buckets with a beer without a detection in the cells sit down. " The folklore picture of the "carefree-free monastery" is drawn, in which the Cellians are brazed and fodder, instead of strictly perform their inochetic duties. The complainants of the drunkard, and the sovereign life of Russian monasteries are ridiculous.

41. The tale of the Yershshovich "

Democratic satire is performed by the Spirit of Social Protest. Many of the works of this circle directly denounce feudal orders and church. "The story of the Yersh Hrshovich", which arose in the first decades of the 17th century. Talks about the litter of the hesh with bream and the head. Bream and head, "Rostov Lake Residents", complain of the court to "Yershu on the son of the Son, at the bristle, on the Yabrange, on the thief on the robber, on the Yabrange for a deceiver ... on Khudovo Human Unterprise." Ersh asked them "For a little time to live and feed" in the Rostov Lake. Simple bream and the head believed Yershu, they let him down in the lake, and he spread himself there and "the lake took possession of violence." Further in the form of a parody to the "court case" is narrating on the tricks and the obsolence of the Yersh, the "age-old deceiver" and "slave thieves". In the end, the judge recognize that the right of the bream "from comrades" and give them a hersal head. But here, the Ersh managed to avoid punishment: "I turned to bream to your tail, and I myself so much to say:" If you were given me. Head, and you are going to my friend, run from the tail. " And bream, seeing Yershevo the sinusiness, thought the hers of heads to swallow, and I would not get good enough, and from the tail, it was stated with a bristle that a man's horns or arrows, Nelzea to swallow. And One Yersh was released on the will. "

The bream and the head call themselves "peasants", and Ersh, as it turns out on the court, from the "Boyar kids, small boyars on the nickname of Vandyshev" (Vandyoshi is a collective name of small fish). From the second half of the 16th century, i.e., during the period of the local system, the violence of landowners over the peasants were the norm. It is this situation that the "son of Boyarsky" deception and violence takes away the land from the peasants, reflected in the "Tale of Yershchovich". Reflects here and impunity for rapists, who are not terrible, even a conviction.

The history of the ancient Russian literature of the XI-XIII centuries is often considered as the first chapter in the history of modern Russian literature. And the actual, images from the chronicles or the "Words about Igor's regiment" firmly occupy their place in the Foundation of Patriotic Culture - it is enough to remember the Pushkin-whit "Song about Oleg" or the opera "Prince Igor" Borodin. However, it is important to pon-mother that these images originate from the world, significantly different from our value installations. The awareness of this difference is the first step towards understanding all the works of the culture of ancient Russia.

The main difference between the ancient Russian literature from modern fiction literature is to be destined. The task of fiction is to raise the reader over the ordinary world. In the books of "intellectual" and "complex" this is done with the help of unexpected form and multidimensional content; In those that "simpler", we are waiting for the famous plot with a non-obvious junction, and something else can be combined with some Mas-Te-frame. The approval of the critics of the XIX century, the art should certainly be "useful", today seem to be deep outdated. And even the mandatory, even recently "partynies", the literal tours seems to be finally allowed to forget.

It is quite another thing - the book culture of the Russian Middle Ages. Books and in general writing appeared in Russia after baptism, so their composition and content were determined primarily by the needs of the Church. And in the eyes of the church, the sake of art was dangerous for the sake of art, because such art is capable of attracting attention - and therefore, and helping the devil, which is sure to re-enjoy the case to distract people from prayer and some tricky SPOSO-BOM imagine human souls in temptation. So that this is not allowed, some popular popular forms of folk entertainment - for example, a rootable coma dii - were directly prohibited by church canons (it was the rootless comedy that is one of those forms of art that Iso, a modern theater). Of course, it was not easy to implement such harsh bans: "Pipes, scrocers, husli and rusalia" continued, as the ancient Russian preachers recognized, the people from God. At the same time, the mention of the sceners in the sources of the Domongolian pore, and the measures of their creativity, ascending to such early times, we are even-known to us. This layer-spring of ancient Russia, with which the business has a modern Chita-Tel, is a purely religious layeriness, and its main task is to generate mental benefits. It makes sense to be taken for the pen only because the result of your creativity will contribute to the salvation of the soul.

Such a target unit did not exclude the election of the syllable. On the contrary, the God's truths are so complex and brilliantly, which is impossible to express them with a "simple" language, and even a skilled writer, this task is able to put in a dead end. The author of "Tale of [Holy Princes] Boris and Gleb", referring to the heroes of their essay, admits:

"I do not know how to praise you, and what to say, I do not understand and I can not think. I would call you angels who quickly come to the grievous, but you lived in the flesh on the ground among people. I would refer you to people, but you are superior to the mind of human wonders with their and help weak. I would proclaim you with tesarians or princes, but after all, you showed more humility than the easiest and smithy of people, and it is for this that they are admitted to heaven in the paradise dwellings ... " Here and then quotes are given in the translation of Dmitry Dobrovolsky.

In other words, no definition in itself is able to transfer the greatness of the victim, which the princes of the martyrs brought, and therefore, it is necessary to find such definitions as much as possible - suddenly, how many later, the number of features In the quality and at the intersection of a variety of semantic fields after all, something remotely similar to the described object?

Thoughts were expressed using complex multifaceted comparisons. To a measure, seeking to your prince, the author of the turn of the XII-XIII centuries Daniel Sharpener posts, compares himself with "pale grass that grew up between the ste-mi", a lamb, baby and the "bird of heaven" - common here The fact that they all depend on the grace of over, which is achieved from his addressee and Daniel himself. Humanity could be likened to the temple of the wisdom of God, who is holding on seven pillars, one for each of the seven universal councils. The books themselves were figuratively called the rivers who sing the Universe. The most importantly, the skill of the ancient Russian scribe was the selection of synonyms - the more, the better. For example, speaking about the baptism of Russia, it was possible to skate that the Russian people "approached God", "rejected the devil", "OSU-Dili Service Satan", "silenced Besa", "I knew the God of True", etc. D. And OSO-Benno, well, if all the results found will be able to connect in one prevention. It is clear that the proposal from this will grow and sees it will become uncomfortable. But the objects about which are in question are not obliged to be accessible. "Difficult-go-funny books" - this is how Christian literature is defined in one of the oldest Russian manuscripts, the "Ilamizer" of Prince Svyatoslav 1073.

It is natural to ask: how the desire to speak complex language about complex matter was combined with one of the key postulates of the Christian faith - with the conviction of human weakness and sinfulness? How is a weak and sinful person can write about the divine truths? The obvious contradiction was removed due to the fact that complex turnover and multidimensional images of the ancient-Russian booknity were rare when they were the original invention of local writers.

By the time of baptism, there was no rare and knowledge of foreign languages, especially Greek. As a result, the ancient Russian literature could rely as mini-mums on the achievement of the Byzantine literature, and that, in his whole, united, combined the ancient rhetoric with a rich image of the sacred writer. That is, by and large, the services of the Kiev, Novgorod or, say, the Ros-Tov-Skykist was the entire thousand-year experience of the Jewochristian Civilian Location - only the samples suitable for occasion were required. If it was necessary to tell about the noble Prince-Warper (for example, about Alec Sandra Neu-Skom), the techniques were used, tested the predis-vene-ni-ka-ki with the opi-Sania of the Great Warriors of Antiquity - Gideon or Alexander Make- Donskogo. If we were talking about the criminal, then here the preceding LATE-ration gave a very representative set of samples, from Cain to Im-Feather-Tiranov. At the same time, many of the authors of the "exemplary" works were revered by the Church as saints, which gave a certain additional guarantee of the relevance and accurate borrowing - and at the same time she delivered those who use the finds of the finds of pre-marks, from experiences about their own sinfulness. It is clear that such a creative method limits the freedom of literary experiment and diverges with how it is customary now. But for the culture of the religious, the permeated idea of \u200b\u200bhuman sinfulness, it is strictly following that the samples consecrated by the consecrated tradition turned out to be the most suitable. If you are subject to devilish temptations, it is better not to invent anything.

Such were, if you please, the "theoretical foundations" of the ancient Russian literature. Let us turn to the most important works created in Russia in the XI-XIII centuries.

The first in this row should be undoubtedly called the "Word of Law and Bla-Go-Dati", belonging to Peru Hilarion, Metropolitan of Kiev in 1051-1055 go-dah. Apparently, the "word" was written before the supply of Hilarion on the Kafed: the author calls among the living spouse of Prince Yaroslav Wise Irina-Ingrid, who died back in 1050. On the other hand, Hilarion mentions the Kiev Church of the Annunciation on the Golden Gate, built around 1037, and therefore, "the word" was written after 1037. Nothing more precisely about the circumstances of the creation of this monument can not be said. The biography of Hilarion is also known very badly. However, the content of the "Words" is eloquently in itself.

The work consists of three parts. At first, Hilarion tells the reader about how humanity learned about the path of salvation and finding eternal life: at first it happened through the Old Testament, which Hilarion calls "in-ko-nom", and then through the new - "grace". At the same time, the author pays special attention to the two-day God-human nature of Christ, explaining this complex dogma with the help of a long (almost two dozen items!) A number of paired transitives:

"... as a person [Christ] fasted 40 days and discard, but as God win-delayer, as a man came to a wedding in Cana Galilee, but God turned the water in wine, as a man slept in a boat and how God stopped the wind and waves (And they listened to him) ... "

It is then reported that Rus, although there was a pagan country, now also joined the grace of Christians. This gives a reason for a new row of opposition:

"Being barbarians, we called the people of God, and being enemies, called sons, and no longer be convicted, but in Christ-Anki bless it, and not do-May, as if to cut [Christ], but crucified worship ... "

Finally, Hilarion is praising "the great kagan of our land to Vladimir" for the baptism of Russia. In this last part, it is strongly emphasized that Russia is an independent and powerful state that "led and hears all the ends of the Earth", and also that Vladimir came to HR-stu himself, without hearing the apostolic sermons and not seeing the cleaners Preach nicknames of miracles. Visan-Tia (from where the sacred-ki, and church masters arrived on Russia, and church masters, and books) is mentioned only once. Such a single-sided pa-trio-clism becomes especially noticeable, if you consider that it was at the time of the preparation of the "Word" - 1040s - the next military conflict of Russia and Byzantium came. Yes, and Himself, Iilarion was put in Mitro-Polita Cathedral of Epis-Cops, without the blessing of Constantinople-Skod-Arch, who then was subordinate to the Russian chub. As a result, scientists often say about the anti-vizante orientation "words about the law and thanks." But even more notes-Flax historical horizon of the author: from the moment of East of Russia before drawing up the "Word", sixty years have passed, and the local scribes could already, as we see, build large-scale schemes of world history, coverage Times from Abraham to Yaroslav Wise inclusive. In other words, at least Ilarion and emphasizes the alignment of the ancient Russian culture, the text of the "Words," the word "himself clearly demonstrates how much the founding of Kievan Rus is involved in the global cultural context.

Another famous laptop of the XI century was Nestor. Usually, Nesorov know as a "chronicler" - on the epithetus, which he awarded grateful contingers of several centuries later. But between the oldest chronicles and Sochi, signed by the name of Nestor, there are a number of contradictions, so modern science speaks of the participation of Nestor in the chronicles with caution. However, there is no doubt of the contribution of Nesor in ancient Russian aeography, that is, in writing the lives of saints.

The first accomplishment of Nestor on the field of agiography was writing "Reading about the lives and the crevice of the blissful passion recorders of Boris and Gleb." The story of Knya Zey Boris and Gleb dates back to the events of 1015, when the sons of the crucial television of Russia Vladimir Svyatoslavich, barely waiting for the death of his father, arranged a proud struggle for power. How exactly this civil engine room developed is a complex question. However, the idea that two of the heirs - Boris Rostovsky and Gleb Muromsky - did not participate in the fight, did not even participate in the fight and did not even resist the murderers salted to them, just to "lift the arm on his brother." And in 1072, the reverence of the two princes was further enshrined due to the wonderful acquisition of their beneficially wannered relics. Apparently, at about the same time, the ancient version of the legend of the death of Boris and Gleb, a noteworthy of the lengthy and pictural scene of the kill of Prince Boris appeared: moving the rage of the murderers of the opposite to Boris Spears, but then the action suddenly freezes, and the doomed prince Pronounces long and pathetic prayer. Obviously, in fact, everything was wrong, but Boris's death arguments about death as a deliberation of the temptations of this light produced an indelible impression on the reader. Nestor delivered a legend from some plot inconsistencies, the history of the death of the princes with the story about the wonders from their remains, and in addition, he supplied the legend of the historical preface, starting him, nor a lot of marship, from the fall of Adam. The result of such treatment is impressive than the initial legend, the action is no longer so dynamically, but the images are land. At the same time, under the pen of Nestor, the death of Boris and Gleb from the private epic priority of the local policy turned into a world-class event, and the Russian saints are in the heavenly patrons of all Christians.

"Having enjoyed the honor" to narrow about the life and death of the princes-martyrs, Nestor, according to his own words, "forced himself to turn to another story" and "bitten writing" about the Saint Feodosia Pechersk. Feodosius took place from a wealthy family and could be the heir to a great estate, but since childhood was distinguished by religiosity and eventually escaped to Kiev to join the monastery. In the XI century, monasteries in Russia was a little; The one, which was taken by Feodosia, was a simple cave dug in the steep of the Dnieper. However, in a few decades, this modest monastery turned into a center of monastic life in Russia, and theeodo-shii (by this time Iguumen) became a recognized leader of Ask-tic. The biography of Feodosia and the history of the formation of the Kiev-Pechersk Monastery are saturated with dramatic episodes: monks have repeatedly joined an open clash with the strong world of this world. However, Nernder managed to reconcile the traditional form of reliability and psycho-logical accuracy in the presentation of conflict situations.

A similar combination of literary traditions with virtual descriptions of real everyday conflicts represents the Old Russian chronicle. The chronicle is not an ordinary "monument of literature." She had a special task - to find the place of Russia in the overall plan of providence of a relatively history of mankind. Therefore, the chronicle story begins with a story about what kind of peoples are on Earth and where they came from Slavs, but it cannot be done by definition: only the end of the story could become the end of the chroniclee, or, in other words, a terrible court. It is clear that it is not for one person to write such a work. But the next next scribe could edit what he got from predecessors, and when the accumulated material ended - in half the chronicle text describing those events, whose eyewitness was he himself. When one chronicler came out of things, the relay pulled out another, and so gradually, generation in the generation, the chronicles were growing from compared to a small narrative of the "beginning of the Russian Earth" in the length of the historic linen, covering events from the World Flood to the now ruling Prince.

The first of these so-called chronicles was created in Kiev, no later than the 30s of the XI century, and at the beginning of the XII century the next expansion and a dora-trouble at the very basis of their text led to the emergence of an essay, which today is published under the name Tale of temporary years. When it was that the title appeared - at the beginning of the XII century or earlier, it is difficult to say. But in fact, it definitely indicates the religious meaning of the chronic work: "sometimes" and "years", or "temporary years" in the Slavic translation of the books of Acts of Apostolic - the term established by God Terrible court. And once about these recent years The existence of the world is already written by the "Tale", then, it means that the second coming will happen from day to day and we must be ready for him.

The specific vision of the task of their own work is early led by the chronicles to a very "anti-death" method of organizing the material: for the rarely-shimi exceptions, the events were recorded in a strictly chronological order, on some "chapters" on the incidents of one year and the beginning standard heading "in summer such" (In science, it is customary to call these "chapters" annual articles). You are inconvenient to read such text: the titles of the next articles are interrupting the story in the most interesting place, and even direct cause and consequence may be separated by different articles and are divided by messages about completely different events and pro-processes. It is also difficult for the behavior to the charter too: its ability to develop the plot and raise the characteristics of the acting persons are limited to one year. However, the logic of the divine plan still cannot be accessible to the ordinary man-in-law, so for the medieval consciousness, the mesh of the dates remained almost the only visual guide in the event of the events.

Some chronicles are extremely concise ("the saints are postponed to the Church of the Holy Bogoro-Children" or "Prince Yaroslav went war on Lithuania"). Others (for example, a raz-tale about the inhibition and blinding the prince of Vasilki-Slavic in 1097) predicts the detailed narrations with bright characters and the polls of the drama-tyism scenes. And not always the authors are loyal to the action of the authorities: the miscalculations of the princes are mentioned on the chronicles, and the mistakes of Boyar, and church "meters" are mentioned. At the beginning of the XII century, the critical tone of the chroniclers are somewhat crab, a comprehensive look at the events gave way to the praise of the ruling princes. However, there were several summer-writing traditions in Russia: in addition to Kiev (where the chronicles originated), their chronicles were in Novgorod, Vladimir-Suzdal Kenya, as well as on Volyn and Galico-Koi Earth. As a result, in front of modern research, a detailed and multifaceted picture of the political life of Russian lands.

Political takeoff of Russia, which was marked by the XI century, quickly changed the era of fragmentation. However, from the point of view of literature, a new history period was no less interesting than the previous one. The creativity of the famous writer of church hymns and teachings of Cyril Torurovsky had to the second polo wine of the XII century. His "Word about Slepto and Chrome" is a sophisticated parable about the nature of sin. And at the turn of the XII and XIII centuries, no less sophisticated praise the power of the Veliko-Prince of Power - "The Word" (in another version - "Dairy") of Daniel Zakat, about which there was already a case mentioned above. However, the most famous and most popular at the modern reader remains another knowledge of this time - "the word about the regiment of Igor."

"The word about the regiment of Igor" is very unwise. His plot was built not around the figure of some saint and not around the manifold over the miracle, and not even around the heroically won battle, but around the unsuccessful campaign of Prince Novgorod-Seversky Svyatoslavich against the steppe nomads - in 1185. The text opens with a story about the speech of Russian troops in the steppe and that the beginning of the expedition was accompanied by a sinister sign - a solar eclipse. Then a description of two battles is followed: one breaking is successful for Russian troops, and the second ends with defeat, after which the princes leaders led by Igor are captured. Then the action is transferred to Rus, and the reader turns out to be first in Kiev, on the Council of Kiev Prince Svyatoslav with boyars, and then in Putivl, where his spouse is crying on the urban wall about the missing game - Yaroslavna. Ends "The Word" by the report on the escape of Igor from Polovtsy captivity: to the joy of Russia and the surrounding countries, the prince is triumphantly returning to Kiev.

Describing all these events, the author "Words" actively enjoys very complex metaphors ("There was not enough bloody wine, the feast was finished by Harre Rusichi: the wovets were diverted, and they themselves were elected for the Russian land"); The non-Christian gods and mythological creatures are mentioned: Div, winds - stribies grandchildren, "Great Horsa", etc. The author's assessment and the more Christian morality is practicable in a particular verbal pattern.

It would be possible to think that we were before us by the military epic, like, say, the Starofranzus "Song about Roland". But the most important sign of the epic is a vehicle-shaped form with a clear size, and it is not possible to show it in the "Word about the regiment of Igor". In addition, along with the "pagan", or "folk", the Christian, book component is presented in the image-no-"Word". So that in ka-bind the ruin of Russian land from the princely internecasters, the author describes the flocks of birds that eat the corpses:

"Then, in the Russian land, the cry of Pahar rarely was heard, but often the crows of the Karkali, sharing the corpses, and the daws were swallowed in their own language, going to live."

In the biblical propositions, there is also a mention of corpses that will become food to birds when God turns away from Israel for his sins. Notice, even the fact that Rassmaking Prince Svyatoslav in front of the boyars (the author himself is defined as the "Golden Word") devoted not to so much need to fight with the enemy-Mi Russia, how many pride of those who do this not in time:

"Oh, my nephews, Igor and Vsevolod! Early, you started a half-earth with swords to chop and yourself to mine. You dishonestly won, the vigorous blood of the poulled shed. Your brave hearts are knocked out of the gesture of Bulat and hardened by dying. What did you do on my silver seeds! "

In other words, the theme "Sly-Va" is not only the military valor, but also the keenness of the princess in the cape. And this is already predominantly book, Christian inherently motive.

The unusual composition of the composition and imagery played with the "Word about the regiment of Igor" a keen joke. A strange work has not been popular among readers and correspondencers. Until the new time, only one of his hand, found by the lovers of antiquities at the end of the 18th century, has reached the end of the XVIII century and published in 1800. And when this manuscript died during the famous Moscow fire of 1812, skeptical researchers got the opportunity to argue that "the word" is a late fake, which dismissed-known publishers from those or other motives issued for the monument of the XII century. Modern science: the language of "words" is very close to the language of genuine monuments of the XII century; Falki-Torah, the times of Catherine II, would not be able to reproduce the gram-mat's gram and the vocabulary of the Old Russian language - especially those of his traits that became clear only in our days. At the same time, the very emergence of a dispute about the behavior of the "Word" clearly demonstrates the unusualness of this monument for the Old Russian Book of the Domongol Pore.

Not all works of the ancient Russian literature of the XI-XIII vessel came to us. The books were composed, rewriting, read and kept primarily in Goro-Dah, and cities were built mainly from the tree, often burned, and in the flame of these fires of the library. In addition, large cities and rich mono-poirs were an attractive goal for the invaders - that is why the Horde invasion of the mid XIII century became a strong blow to literature on literature. However, much has been preserved, and not least due to the zeal of the following generations. From the point of view of the books of the XIV-XVII centuries, the layering of the pre-Mongolian pore, which followed by the Byzantine samples, the example for the imitation of the time was consecrated, and the most written by the Great Predults should have been stored and distributed. And although the originals of most works of the XI-XIII centuries did not reach us, good-giving copies made from them in the following centuries, modern studies have a very detailed idea of \u200b\u200bhow the ancient-Russian literary tour.

Description of the work: "The Word about the regiment of Igor", "The Tale of Ryazan Batym", "the teachings of Vladimir Monomakh", etc. These works belong to the ancient Russian literature. The literature of antiquity is based on real events and displays Russia, its position at a particular time. The Old Russian literature reflects the nature of Russia, its inhabitants. She, as the history of Russia, contains information about its relationships with other countries and within the country. This literature is rich in reasoning about the kings, princes and about the simple people. We are just obliged to take care and study her wealth.

Russian literature is a thousand years. We know our great writers' classics well, but few are familiar with our literature of the first seven centuries. Each Russian person is well known only by the "Word about the regiment of Igor". Meanwhile, our ancient literature is rich in the works of various genres. The chronicles told about the history of our country, starting with the oldest, still complementary times and ending with the events of the stormy XVII century. Signatures ("Lives") narrated about the life of individual people. In the ancient Russian literature there are works of oratory art, travel descriptions ("walkings") to the east or to Western Europe, the compositions of journalistic, aimed at eradicating public evils and injustices, calling truth and good. There are a number of so-called "military agents" devoted to the struggle of the Russian people with foreign enemies: with Pechenegs, Polovtsy, Mongol-Tatars, German knights. Preserved a story telling about the princely internecasters and crimes. These narrations are full of pain at a lie, for the suffering, bringing people and the whole country. In the XVII century, a domestic lead appear. At the end of the same century, writings are written dramatic and poetic.

Old Russian literature, as you see, rich in writing monuments. She was even richer. After all, from all its treasures, only a small part has come to us, the rest is destroyed in fire fires, crumbled with enemies, died from storing raw premises, due to the urgency and indifference of people.

The Old Russian literature seems to us particularly significant, because it has features that are consonant with our era. The works of our antiquity are marked by high citizenship, sincere love for the Motherland. Writers separated from us by many centuries were proud of the magnitude of Russia, its vast, beauty, "bright lightness and red decorated" of her fields and forests, "daring" of Russian people, and high moral qualities. The true patriotism of the ancient Russian authors was manifested in the fact that they boldly wrote about shortcomings and crimes of princes.

The works of ancient Russia captivate chastity purity. Old Russian literature is not delayed on the descriptions of cruelty, does not cherish the dream of retaliation of enemies. She calls for an elevated, good. In it we find noble ideals. Almost every writer of ancient Russia could, like A. with Pushkin, say about herself that he "the good feelings" awakened his work. He could declare with N. A. Nekrasov that he "sowed reasonable, kind, eternal." Therefore, the works of ancient Russian authors are so vividly by our time and the needs of good and kindness in our country.

For the ancient Russian literature, as well as for Russian literature as a whole, the vitality of life approval, lordship and clarity. Take, for example. The most tragic "story about the ruin of Ryazan Batym". What could be awful! The army is broken all the princes ranging on the battlefield, the city is taken, looted, burned, almost all residents are interrupted. Only "Smoke, Earth and Sidel" remained. But there is no despair in tale, no despondency. Crying about the princes of Russians, the glorification of their valor, pride in that such princes were. And the story of a major chord is completed: the accidentally survived alive one of the Ryazan princes comes, he pays tribute to the killed, hesitate them with honor, collects the remaining residents, restores the city, and everything ends with universal peace. This resistance of the spirit is amazing.

Another property of the Old Russian literature especially attracts in our time: the old Russian writers with deep respect treated other peoples, to their customs, their beliefs. Tolerance is manifested in relation to between the Russian leader and the Pechenezh Prince in the "Tale of Bygone Years", in the "Legend of the Grass Emshan", transmitting a Polovetskaya Tradition, in the sermons of the Bishop of Vladimir Serapion, who wrote about the flour of Russian people with Tatar nest, complained about the loss of the past Glory of Russia and at the same time spoke about the moral advantages of the Tatar. Respect for other peoples, the sympathy of their troubles sounds with a special force in the "walking of the three seas" Athanasius Nikitina.

Even in the titles describing the fight against enemies, for example, in the "Tale of Mamaev Boy", the author notes the fighting valor of enemies and believes, both Russians, and Tatar children of one mother earth. Completely surprisingly hears the admiration of the courage of enemies in the "Kazan history" - a work dedicated to the centuries-old struggle of Russians with Kazan.

The new Russian literature of the XVIII-XX centuries continues the best traditions of literature ancient. However, ancient literature has its own characteristics that distinguish it from the literature of the new time.

In the art of the word of the new time, we are dealing with individual authors, and ancient literature, although I retained a number of writers' names - Illarion, Nestor, Kirill Tourovsky and many others, - in general was the work of collective. If in the new time the work of classical literature is printed as the author wrote them, then the works of vintage writers changed different corresponders over the centuries. Each new correspondence, then somewhat reduced the text, then sought to "decorate" the presentation, then changed the overall direction of the work. He adapted the work of his predecessor to the literary taste and ideological requirements of his time. So new species arose, or, as they say, the editorial board of the same monument. This situation is close to the oral folk creativity: each patron sang one and the same episoda in other things, adding something or lowering.

In all new editions, monuments of the ancient Russian literature lived, keeping in themselves the main initial features and acquiring new ones. Rare monuments are preserved before us as they were first written, most of them came in later correspondence, "lists".

Old Russian literature, unlike the new, did not know the fictional heroes or plots. In the ancient reports, historical persons have always operated, historical events were described. Even if the author entered the wonderful, fantastic one in his narration, it was not conscious fiction, because the writer himself and his readers believed in the veracity of the described. Conscious fiction appeared only in the literature of the XVII century. And then he, as a rule, was covered with references to historical events. So, the fictional hero of one of the leaders of the XVII century Savva Grudtsyn is shown in the Russian troops of Boyar Shein, precipitated Smolensk.

We are accustomed to the works that we read, entertaining. Initiality for us is mainly connected only with the rapid development of a complex Faboy. The writers of ancient Russia, also, of course, sought to interest the reader. But the Fabul is simple, the story is calm, not hurried.

The people of ancient Russia read the books of Easto, slowly, rereading the same thing several times, reverently, looking for instructions, councils, or images of significant events from the history of their country or other countries. Not a gift of the book was figuratively compared with the depth of sea, and the reader, with a pearl seeker.

One of the advances in the literature of the new time was that she began to portray the ordinary, that her actors were the same people as each of us. There are simply actors in the Old Russian literature, there are heroes who commit great feats on the field of Brahi and moral cultivation.

Like folklore, the literature stayed only on the events of exceptional, it did not bind to the reader, but she sought him to raise him to his vertices.

In the literature of ancient there was no poems, but there was poetry. Only the image of this poetry is different than in a new time, we need to get used to it, understand it. Images were born as if by themselves. We would say: "I will come in spring", and the man of the XI-XVII centuries wrote: "I will come as soon as the leaf trees will break." Ancient authors did not write that someone made a lot for the Motherland, they wrote: "Many sweat of His sweep"; We would say: "The enemies fled," and the ancient scribe wrote: "showed their shoulders." They loved hyperboles: the name of Alexander Nevsky, according to his biographer, was glorified "for all countries to the Sea of \u200b\u200bEgyptian and to the mountains of Ararat." Old Russian authors often resorted to comparisons: the warriors were compared with falcons flying arrows - rain, enemies - with ferocious beasts.

In ancient-Russian works you will find many examples of rhythmic speech.

The poetry of the ancient Russian literature is considerably related to its proximity to the oral folk creativity. Nowadays, literature and folklore are strictly delimited. Writers of the XVIII-XX centuries turn to folklore, but never become obstellers. In the ancient Russian literature it was different. Writers, like the teachers, created epic works. Epic not only the initial legends of the "Tale of Bygone Years", based on oral legends - about Oleg, Igor, Olga, Vladimir, about Junior Kozhemyak and Belgorod Wells. Epic and later works of XV, XVI, and even the XVII century. Many narratives that are high rhetoric samples, organically include epic parts. This is the story about Evpathi Kolovrat in the "Tale of the Ryazan Batym", about six men brave in the "Life of Alexander Nevsky". Folk songs, for example, in the "Tale of Prince Skopin-Shuisk" are woven into the tissue of many works. As a lyrical song built a literary basis, "the story of the Mount-Zlophatia". And what beautiful folk crying can be found in the chronicles and the audience! In addition to crying in the literature, the glorification of "glory" sounds. The ritual for its origin, pagan poetry was a living source to which writers were addressed all the time.

It is not necessary to exaggerate the value of oral folk creativity in the literature of ancient Russia. With all the proximity to Folklore, it was a written literature (the word "literature" from Latin "Litera" - letter), while literature is very high, skillful, artistic. It arose in the 10th century, together with the adoption of Christianity under the influence of the needs of the Church and the state.

With the adoption of Christianity (988) from the Slavic Bulgaria, who worked at the time a cultural dawn, books were brought to Russia. Part of the books corresponded to Bulgarian. Ancient-Balgar language, called Church Slavic, because liturgical books were written on it, it was close to ancient Russian and understood as Russian readers of that time. Church Slavonic language, flexible and subtle, capable of expressing the most complex abstract ideas, extremely enriched an ancient Russian language, made it more expressive. So far, synonyms live in our language: Russian-eyes, Slavic and Other, and so on. Western Catholic countries united Latin, Slavic countries - Church Slavonic language. From the end of the 16th century, the translation books of a wide variety of genres, styles and appointments appear in Russia. Here both biblical historical books, and Byzantine chronicles, and lyrical chants, then joyful, then complete grief and sorrow. There are meetings of the works of the oratorical eloquence of antiquity, and collections of aphorisms. Books were brought on Russia, historical, historical.

In the first half of the XI century appeared in Russia "Words" (Speech). From the forties of the XI century, the word about the law and grace of Metropolitan Illarion, wonderful of its slimming and the development of speakers, has been preserved. Illarion was "Rusin" (Russian), the priest of the countryside of the Savior in the village of Berestov near Kiev (this church is preserved to the present day). Yaroslav Wise appointed him by Metropolitan, the head of the whole Russian church. In the "word about the law and grace", uttered in the presence of Yaroslav the wise and his family, Illarion gives a peculiar review of world history and approves the equality of "new people", that is, recently introduced to the Christianity of the Russians, with the other peoples of the Christian world.

The top of the XII century literature is "the word about the regiment of Igor" - a work characteristic of this century, when the art of the word has reached high development, and the mind of the need to preserve the unity of the Russian land was particularly strong.

We do not know the names of the authors of the legends on the campaigns of Oleg, about the baptism of Olga or the wars of Svyatoslav. The first famous author of the literary work in Russia became the priest of the Prince of Church in Berestov, subsequently Metropolitan Illarion. At the beginning of the 40s of the XI century, he created his famous "word about the law and grace." It refers to the Church of the Annunciation on the Golden Gateway, built in 1037, and Irina (Ingigerda) is mentioned - the wife of Yaroslav Wise, who deceased in 1050. The word introduces us to the struggle of the religious and political ideas of the XI century. Illarion speaks of him about the baptism of Russia and praises Vladimir who kestering Russian land: "By the praise of our teacher and the instrument, Velikago Kagan Our land, Vladimir, the grandson of Stargo Igor, the son of Slavnago Svyatoslav, in his own summer, listens to Many and victories and fortresses are coming now and wondering. Not in the Hood battles are not in the unknown land dominious, but in Ruska, Lazh, the knowledge and hear, there are all the concentations. " Illarion appeals to Vladimir with a call to take a look at the greatness of Kiev in Yaroslav, who is the glorious degrees of Kiev Majesty "Yako Menzitsa". These words, apparently, should be understood as an indication of the newly built and majestic fortifications, surrounding the capital of Kiev princes. In the second half of the XI century, other bright literary and journalistic works appear: "Memory and Praisela Vladimir" Monk James, in which the ideas of Illarion receive further development And apply to the historic figure of Vladimir I. At the same time, "the legend of the initial distribution of Christianity in Russia", "Tale of Boris and Gleb, Holy Patrons and Defenders of the Russian Earth is created.

In the last quarter of the XI century, the monk Nestor began to work on his writings. The chronicle was its final fundamental work. Before that, he created the famous "reading about the life of Boris and Gleb." In it, as in the "Word" of Illarion, as later in the Tale of Bygone Years, "the ideas of the unity of Russia sounds, due to its defenders and waders. Already at that time, Russian authors are concerned about the growing political feud in the Russian lands, in which they guess the foresight of the future political catastrophe.

The literature of the XII century continues the traditions of Russian writings of the XI century. New church and secular works, marked with a bright form, wealth of thoughts, broad generalizations; There are new genres of literature.

On the slope of the years, Vladimir Monomakh writes his famous "teaching children", which became one of the favorite readings of Russian people of the early Middle Ages. The teaching reliefly draws us the life of the Russian princes of the end of the XI - early XII century. Vladimir Monomakh tells about his campaigns and travel. His whole life was held in continuous wars, then with the Poles, then with Polovtsy, then with hostile princes. He has 83 big hikes, not counting small, as well as 19 peace treaties with Polovtsy. For the characteristics of feudal ideology, an image of an ideal prince drawd by Monomakh is interesting. The prince must follow everything in the house, and not rely on Tiuna or the Druzhnik ("Hotel") so that they do not laugh at the orders in the house and at dinner. During military trips, it is necessary to avoid excessive food and drink, as well as a long span. By the night, assign the watchlogs themselves, says monomes, and everything, arranged around the troops, go to bed, and get up early; And weapons from themselves do not quickly remove, without looking at the laniness, "the frost is dead." The life of the prince is filled with wars and hunting, death walks along the heels of the warrior. And this knightly ideology is perfectly expressed by the words of Monomakh, addressed to his secondary brother Oleg Svyatoslavovich Chernigov. Monomakh offers him peace and friendship and promises not to take revenge for the death of the Son killed in battle with Oleg: "Whether the husband died in the shelf" (I am amazing that the warrior died during the battle). The teaching gives many historical information absent in the chronicle, it is a valuable historical source.

At the beginning of the XII century, one of the companions of Monomaha Hegumen Daniel creates his own, no less famous "circulation of Iguman Daniel to holy places."

The mantie Russian man went to the coffin of the Lord and did a long and difficult path - to Constantinople, then through the islands of the Aegean Sea to the island of Crete, from there to Palestine and to Jerusalem, where at this time the first state of the Crusaders led by King Baldwin was founded. Daniel described in detail the whole path, spoke about the stay at the court of Jerusalem King, about the campaign with him against Arabs. Daniel prayed at the coffin of the Lord, put the lamp there from all over Russian Earth: near the coffin of Christ, he went on fifty liturgies "for the princes of Russians and for all Christians."

And the "teaching", and "walking" were the first in kind of genres of Russian literature.

XII - the beginning of the XIII century. Dali a lot and other bright religious and secular essays, which replenished the treasury of Russian culture. Among them, "the word" and "mission" of Daniel Charpener, who, having been imprisoned, having experienced a number of other everyday drama, reflects on the meaning of life, about a harmonious person, about the ideal ruler. In the "Word" himself, the author call himself Daniel Sharpener, that is, prisoner is exiled. The word draws to the prince Yaroslav Vladimirovich. Message (prayer) addressed to the prince Yaroslav Vsevolodovich.

The word gives a curious characterization of feudal relations of the XII century. First of all, an indication of the identity of the prince as a feudal sovereign, to which, depending on his personal qualities, "servants" are gather - vassals: "Ferers are harvested, and the body is founded by the veins; oak fasteners in a variety of rooties; Tako and hail is yours. Zane Prince Shchedr, father - there are servants to many: Mozya Bo to leave the Father and Mother, they are resorted to him. Good Bo Mr. serving, she serves Sloboda, and Evla Mr. Servis will have a greater work. " Prince Sladen by those who surround it: "Pavoloka (expensive fabric) Bo is picked up by many Scholky and Red, the face is: Tako and you, princess, honestly honest and glorified for all countries." The word Daniel Sharpener is the most valuable source for studying the class struggle in ancient Russian society. It repeatedly emphasizes the antagonism of the rich and poor. The word relief characterizes the orders of the victim of the feudal fragmentation period: do not have the courtyard near Tsareva yard, exclaims Daniel, and do not hold the village near the princely village; Tiun him, like fire covered, and "rowers", like sparks. If you dwell from the fire, then from the spark you can not "eliminate" and from burning clothes. The word Daniel Sharpening Woven from a number of aphorisms and teachings. This feature also created him of great popularity in medieval Russia.

In the Word we meet and the permanent theme of many ancient Russian works - about evil wives. The ascetic nature of church writing contributed to the views on a woman like on the "Devil Vessel". Here are some decays of the sharpening against the challenges, if what kind of husband looks at the beauty of his wife and on her gentle and flattering words, and it does not check her, then God forbid him to hurt him. Or elsewhere: "What is the wife of evil - the hotel is unposterable, the blaznica demonskaya. What is evil wife? Mirsky rebellion, the blindness of the mind, the boss of all the evil ", etc.

No less interesting is the second work associated with Daniel Sharpener, the so-called message (prayer). Message begins by appealing to the prince Yaroslav Vsevolodovich, who researchers consider Pereyaslavsky, and later the Grand Duke Yaroslav, the son of Vsevolod a big nest. Message is extremely interesting in its social orientation. The author draws us the appearance of the prince of the era of feudal fragmentation, which is well harmonized with the biography of Yaroslav Vsevolodovich, militant, intelligent and at the same time cruel prince: "The wise of the firm, strong and hails are hard; The brave is strong and insane: there are victory. Monsia Boy rapidly at great degrees and from their own, with smaller, quarre. " In this characteristic, the prince involuntarily felt historical features. Such was also Yaroslav Vsevolodovich, who was driving himself at the Novgorod table and often his thoroughly. In the message we read an unusually sharp review about the monastic life: "Or say, princess: Tested in Chernitsy. So I did not see the dead man driving on a pig, no damn on the beach, did not eat figs from the oaks. Many, after all, by going away from the world of this night, again return to the worldly life and on the worldly race, precisely the dogs on their vivotin: bypass the villages and the houses of the glorious world of this, precisely dogs caress. Where weddings and feasts, here and Chernitsa and Blinca and lawlessness. Angelic image are worn on themselves, and the Slutrician temper, the saint they have a San, and the custom of a chubby. "

Turning to his prince in "Military", Daniel says that a real person must combine the power of Samson, the bravery of Alexander Macedonsky, the mind of Joseph, the wisdom of Solomon, the trick of David. Appeal to biblical plots and ancient history helps him convey his ideas to the addressee. The person, according to the author, should strengthen the heart of beauty and wisdom, help her neighbor in sadness, to have mercy in need, to resist evil. The humanistic line of the ancient Russian literature and here firmly affects himself.

An interesting monument of the XII century is the message of the Metropolitan of the Clement. The Clement of Smolatych Rode from Smolensk, in 1147 he was elected the Cathedral of Russian Bishops in the Metropolitan of All Russia without supplying the Patriarch, while Other Metropolitans were supplied by the Patriarch in Constantinople. "The message is written by the Clemet Metropolitan Russian Fome the Presbyte, interpreted by Afanasiy Mnyom," preserved in the manuscript of the XV century. Only two first parts are attributed to the authorship of the Clement, and the last thing is Athanasiya's monk. The message gives an interesting material for the characteristics of the formation of Kievan Rus. The author appeals to the Fome with the answer to his message, which was submitted by the climate to pride with his philosophical knowledge, since the Clement did references to Homer, Aristotle and Plato in his writings. Having rejected by the reproaches in pride, the Clement at the same time attacks those bishops who make the house to the house, sat down to the villages, Igniya and Syabra, and Borders, and Fire, Lyady and Starny, from them the same free. "

In his "affair about the human soul" (the end of the XII century), the bishop of the city of Turov Kirill, relying on Christian peace, gives his interpretation of the meaning of human being, argues about the need for a constant connection of the soul and body. At the same time, he puts in his "parable" completely topical issues for Russian reality, reflects on the relationship between church and secular power, protects the national-patriotic idea of \u200b\u200bthe unity of the Russian Earth, which was especially important, while Vladimir-Suzdal Princes began to implement Centralized politics on the eve of the Mongol-Tatar invasion.

Simultaneously with these writings, where religious and secular motives were constantly intertwined, the corresponders in the monasteries, churches, in the princely and boyars houses diligently rewrote church office books, prayers, collections of church legends, the life-type of the saints, the ancientological literature. All this is the richness of religious, theological thought also constituted the integral part of the common Russian culture.

But, of course, the most bright synthesis of Russian culture, the weave in it of pagan and Christian traits, religious and secular, universal and national motives sounded in the "Word about the regiment of Igor". The word describes the campaign of Seversk princes in 1185, led by Prince Igor Svyatoslavovich against Polovtsy. Shortly before that, the Seversk princes refused to participate in the campaign against Polovtsy, who was taken by their relative Kyiv Prince Svyatoslav Vsevolodovich. From the very beginning, the participants of the campaign were confused by bad signs - the eclipse of the sun occurred. However, the princes decided to move on. The first fight was successful for the Russians. But soon the case took another turn. Polovtsy broke the Russian troops, and Igor Svyatoslavovich was captured, from which he fled with a certain overall.

The word about the regiment of Igor is perfectly draws a princely relationship of the late XII century. In particular, the power of two princes, which in force stand on a par with Svyatoslav Kiev or even above it. This Galician Prince Yaroslav Osmomysl and Vsevolod is a big nest. Yaroslav highly sends on his cereal table, he was undercover Carpathian (Hungarian) Mountains with its iron regiments, closing the path for the Hungarian king and defending the Danube Gate for him, dominating to the Danube. "Your thunderstorms for the lands are shooting hundreds of Saltany Table Zlata for lands for lands. Shoot, Mr., Konchak, Poganago Koscheya, for the land of Russian, for the wounds of Igor, Bugo Svyatoslavovich. " This praise Yaroslav Galitsky is confirmed in the chronicle. He was the prince of wise, eloquent, gibe, worshiped in other lands, glorious in battles, read in the chronicle of Yaroslav Galitsky.

No less powerful for singer, Vladimir-Suzdal Prince Vsevolod is a big nest. He addresses him with the words: "You are more than a Volga in the Volga Treasure, but don shellami to catch out." If we remember that the word about the shelf of Igor was compiled in South Russia, then such princely characteristics receive a special meaning for us. They show the true ratio of the forces between the princes of Feodal Russia at the end of the XII century, when Galico-Volyn and Vladimir-Suzdal lands were particularly intensified.

"The word about the regiment of Igor" has another wonderful feature. Established in the era of feudal fragmentation, it, nevertheless, indicates the unity of the Russian people. All the content of the word about the regiment of Igor is keeps on the idea that Russian land can fight against the raids of Polovtsy only as a whole. Patriotic, full of hot love for the country of the word about Russian land, hiding behind the hills ("Oh, Rusky Earth, already walming,").

The word unusually paints feudal assists and short-term adhesions, sorrowfully that they weaken Russian land.

Huge interest is "the word about Igor's regiment" to study the beliefs of ancient Russia. In the crying Yaroslavna personifies nature: "About wind wind! - Yaroslavna drawn to the wind. - "What, Mr., forcibly coming? What is the modules of the Hinovskaya arrows on his irrespose Kriltsu on the Waja Lada? Little Ty will thangive the mountains under the clouds of the temples, the Lebeli ships on the blue sea. " In the same living being, Yaroslavna River Dnipro appears in the crying. She calls him even with patronymic - Slotusch. The word is mentioned about the ancient Slavic deities. Bayan, called the grandson of Veles, the god of cattle and abundance, patron singers; Russians are children of god-god, the Great God of the Sun.

Unlike other monuments of the ancient Russian literature, the Word about the regiment of Igor does not reflect church ideology. Only once in it mentioned the Church of the Virgin Farming, to which Igor goes when returning to Kiev.

The word about the regiment of Igor was included in his composition a lot of legends unknown to us by other works. One source for the author was the songs of the Boyana, which he refers. Boyan recalled the "first time gravity". He sang songs about Old Yaroslav, about Herbrom Mstislava, who slated the Redie in front of the shelves with Caszhi, about the beautiful Roman Svyatoslavovic.

We are unknown sources of the word about the regiment of Igor. But his author undoubtedly enjoyed a large number of oral traditions. This is confirmed by many epithets that are an analogy in monuments of oral literature: "Zlata Table", "Pierce", "Size Eagle", "Blue Sea", "Green Grass", "Sharp Swords", "Clean Field", "Black Raven. "

A wonderful feature of the word about Igor's regiment is its focus. While the chronicles preserved the advantage of the Kiev tradition, the word about the regiment of Igor is basically reflecting Chernihiv and Polotsky traditions. Svetts sympathy on the side of Chernihiv princes. He writes about the "insult" of Chernigov Prince Oleg Svyatoslavovich, the young and brave prince, won by Vladimir Monomakh from his principality. But Vladimir himself is depicted in the form of a cowardly prince, plugging his ears from the Zela Golden Stew Oleg. The nickname "Gorislavich", which the singer empows Oleg is the epithet, denoting a person who glorified his grief and misadventures.

The high artistic skill "Words" relies not only to the national tradition, but also a famous Russian writing author. It is impossible not to see which pearls are selected by the author in the chronicles and other works known to him! All this puts the "Word" next to the greatest monuments of Russian culture of the XII century.

Development of literature in the XV century contributed to the cheapening of the lettering material: at this time, instead of expensive parchment, a specially isolated calf leather, the paper is beginning to be imported from the West.

Serious changes occur in the literary manner of works. The rise, which occurred after the Kulikovskaya Victory, led to the development of the so-called polar style: the style of lush and solemn, vessels and complex; His figuratively called "weaving words" (it was meant that the authors of the verbal wreaths in the glory of devotees and warriors). The most sophisticated writer who worked in this direction was the epiphany of the wisdom and the leaving from Serbia Pahomi Logoet. Both were writers - professionals, connoisseurs of the art of the word.

By the XV century, such a subtle and elegant work belongs as "the story of Peter and Fevronia Muromsky", "Life of Sergey Radonezh".

For the history of literature, the "power book" is a significant interest - a meeting of the biographies of the rulers of the Russian state. There are many legends in life tracks, often a romantic nature.

At interesting works of the middle of the XVI century refers "Domostroy"; His creation is attributed to Silvestra, the priest of the Blagoveshchensk Church in the Kremlin.

Old Russian literature is valuable and its own artistic achievements and the fact that it has prepared the emergence of the Great Russian Literature of New Time. Knowledge of the ancient Russian literature helps to fully and deeper to understand the literature of the XIX-XX centuries.

But the value of the ancient Russian literature is not only in this. She is for us, that is a clean and most important source to which we turn to the godina of the troubles and tests, "in the days of doubt, in the days of tremendous thinking," as well as in the era of the rise. We draw deep thoughts from it, we find high ideals, beautiful images. Her faith in good and victory of fairness, her hot patriotism strengthen and inspire us. M. V. Lomonosov called the Russian chronicles "books of glorious affairs." This can be said about most of the old Russian leaders.

Russian literature is a thousand years. We know our great writers' classics well, but few are familiar with our literature of the first seven centuries. Each Russian person is well known only by the "Word about the regiment of Igor". Meanwhile, our ancient literature is rich in the works of various genres. The chronicles told about the history of our country, starting with the oldest, still complementary times and ending with the events of violent XVII century. Signatures ("Lives") narrated about the life of individual people.

In the ancient Russian literature there are works of oratory art, travel descriptions ("walkings") to the east or to Western Europe, the compositions of journalistic, aimed at eradicating public evils and injustices, calling truth and good. There are a number of so-called "military agents" devoted to the struggle of the Russian people with foreign enemies: with Pechenegs, Polovtsy, Mongol-Tatars, German knights. Preserved a story telling about the princely internecasters and crimes. These narrations are full of pain at a lie, for the suffering, bringing people and the whole country. IN XVII a century appear to be a matter of domestic nature. At the end of the same century, writings are written dramatic and poetic.

Old Russian literature, as you see, rich in writing monuments. She was even richer. After all, from all its treasures, only a small part has come to us, the rest is destroyed in fire fires, crumbled with enemies, died from storing raw premises, due to the urgency and indifference of people.

The Old Russian literature seems to us particularly significant, because it has features that are consonant with our era. The works of our antiquity are marked by high citizenship, sincere love for the Motherland. Writers separated from us by many centuries were proud of the magnitude of Russia, its vast, beauty, "bright lightness and red decorated" of her fields and forests, "daring" of Russian people, and high moral qualities. The true patriotism of the ancient Russian authors was manifested in the fact that they boldly wrote about shortcomings and crimes of princes.

The works of ancient Russia captivate chastity purity. Old Russian literature is not delayed on the descriptions of cruelty, does not cherish the dream of retaliation of enemies. She calls for an elevated, good. In it we find noble ideals. Almost every writer of ancient Russia could, like A.S. Pushkin, say about himself that he "feelings are kind" awakened his work. He might declare with N.A.Nekrasov, that he "sowed reasonable, kind, eternal." Therefore, the works of ancient Russian authors are so vividly by our time and the needs of good and kindness in our country.

For the ancient Russian literature, as well as for Russian literature as a whole, the vitality of life approval, lordship and clarity. Take, for example. The most tragic "story about the ruin of Ryazan Batym". What could be awful! The army is broken all the princes ranging on the battlefield, the city is taken, looted, burned, almost all residents are interrupted. Only "Smoke, Earth and Sidel" remained. But there is no despair in tale, no despondency. Crying about the princes of Russians, the glorification of their valor, pride in that such princes were. And the story of a major chord is completed: the accidentally survived alive one of the Ryazan princes comes, he pays tribute to the killed, hesitate them with honor, collects the remaining residents, restores the city, and everything ends with universal peace. This resistance of the spirit is amazing.

Another property of the Old Russian literature especially attracts in our time: the old Russian writers with deep respect treated other peoples, to their customs, their beliefs. Tolerance is manifested in relation to between the Russian leader and the Pechenezh Prince in the "Tale of Bygone Years", in the "Legend of the Grass Emshan", transmitting a Polovetskaya Tradition, in the sermons of the Bishop of Vladimir Serapion, who wrote about the flour of Russian people with Tatar nest, complained about the loss of the past Glory of Russia and at the same time spoke about the moral advantages of the Tatar. Respect for other peoples, the sympathy of their troubles sounds with a special force in the "walking of the three seas" Athanasius Nikitina.

Even in the titles describing the fight against enemies, for example, in the "Tale of Mamaev Boy", the author notes the fighting valor of enemies and believes, both Russians, and Tatar children of one mother earth. Completely surprisingly hears the admiration of the courage of enemies in the "Kazan history" - a work dedicated to the centuries-old struggle of Russians with Kazan.

In new Russian literature XVIII -XX centuries continue the best traditions of literature ancient. However, ancient literature has its own characteristics that distinguish it from the literature of the new time.

In the art of the word of the new time, we are dealing with individual authors, and ancient literature, although I retained a number of writers' names - Illarion, Nestor, Kirill Tourovsky and many others, - in general was the work of collective. If in the new time the work of classical literature is printed as the author wrote them, then the works of vintage writers changed different corresponders over the centuries. Each new correspondence, then somewhat reduced the text, then sought to "decorate" the presentation, then changed the overall direction of the work. He adapted the work of his predecessor to the literary taste and ideological requirements of his time. So new species arose, or, as they say, the editorial board of the same monument. This situation is close to the oral folk creativity: each patron sang one and the same episoda in other things, adding something or lowering.

In all new editions, monuments of the ancient Russian literature lived, keeping in themselves the main initial features and acquiring new ones. Rare monuments are preserved before us as they were first written, most of them came in later correspondence, "lists".

Old Russian literature, unlike the new, did not know the fictional heroes or plots. In the ancient reports, historical persons have always operated, historical events were described. Even if the author entered the wonderful, fantastic one in his narration, it was not conscious fiction, because the writer himself and his readers believed in the veracity of the described. Conscious fiction appeared only in literature XVII century. And then he, as a rule, was covered with references to historical events. So, the fictional hero of one of the lead XVII the century Savva Grudtsyn is shown in the Russian troop of Boyhar Shein, precipitated Smolensk.

We are accustomed to the works that we read, entertaining. Initiality for us is mainly connected only with the rapid development of a complex Faboy. The writers of ancient Russia, also, of course, sought to interest the reader. But the Fabul is simple, the story is calm, not hurried.

The people of ancient Russia read the books of Easto, slowly, rereading the same thing several times, reverently, looking for instructions, councils, or images of significant events from the history of their country or other countries. Not a gift of the book was figuratively compared with the depth of sea, and the reader, with a pearl seeker.

One of the advances in the literature of the new time was that she began to portray the ordinary, that her actors were the same people as each of us. There are simply actors in the Old Russian literature, there are heroes who commit great feats on the field of Brahi and moral cultivation.

Like folklore, the literature stayed only on the events of exceptional, it did not bind to the reader, but she sought him to raise him to his vertices.

In the literature of ancient there was no poems, but there was poetry. Only the image of this poetry is different than in a new time, we need to get used to it, understand it. Images were born as if by themselves. We would say: "I will come in spring", and man XI -XVII centuries wrote: "I will come as soon as the leaf trees will break." Ancient authors did not write that someone made a lot for the Motherland, they wrote: "Many sweat of His sweep"; We would say: "The enemies fled," and the ancient scribe wrote: "showed their shoulders." They loved hyperboles: the name of Alexander Nevsky, according to his biographer, was glorified "for all countries to the Sea of \u200b\u200bEgyptian and to the mountains of Ararat." Old Russian authors often resorted to comparisons: the warriors were compared with falcons flying arrows - rain, enemies - with ferocious beasts.

In ancient-Russian works you will find many examples of rhythmic speech.

The poetry of the ancient Russian literature is considerably related to its proximity to the oral folk creativity. Nowadays, literature and folklore are strictly delimited. Writers XVIII -XX centuries turn to folklore, but never become obstellers. In the ancient Russian literature it was different. Writers, like the teachers, created epic works. Epic not only the initial legends of the "Tale of Bygone Years", based on oral legends - about Oleg, Igor, Olga, Vladimir, about Junior Kozhemyak and Belgorod Wells. Epic and later works XV ,XVI , and even XVII century. Many narratives that are high rhetoric samples, organically include epic parts. This is the story about Evpathi Kolovrat in the "Tale of the Ryazan Batym", about six men brave in the "Life of Alexander Nevsky". Folk songs, for example, in the "Tale of Prince Skopin-Shuisk" are woven into the tissue of many works. As a lyrical song built a literary basis, "the story of the Mount-Zlophatia". And what beautiful folk crying can be found in the chronicles and the audience! In addition to crying in the literature, the glorification of "glory" sounds. The ritual for its origin, pagan poetry was a living source to which writers were addressed all the time.

It is not necessary to exaggerate the value of oral folk creativity in the literature of ancient Russia. With all the proximity to Folklore, it was a written literature (the word "literature" from Latin " litera. "- Letter), while literature is very high, skillful, artistic. She arose in X. a century, together with the adoption of Christianity under the influence of the needs of the Church and the state.

With the adoption of Christianity (988) from the Slavic Bulgaria, who worked at the time a cultural dawn, books were brought to Russia. Part of the books corresponded to Bulgarian. Ancient-Balgar language, called Church Slavic, because liturgical books were written on it, it was close to ancient Russian and understood as Russian readers of that time. Church Slavonic language, flexible and subtle, capable of expressing the most complex abstract ideas, extremely enriched an ancient Russian language, made it more expressive. So far, synonyms live in our language: Russian-eyes, Slavic and Other, and so on. Western Catholic countries united Latin, Slavic countries - Church Slavonic language. From the end X. - Incidentally XI there are translations of a wide variety of genres, styles and appointments in Russia. Here both biblical historical books, and Byzantine chronicles, and lyrical chants, then joyful, then complete grief and sorrow. There are meetings of the works of the oratorical eloquence of antiquity, and collections of aphorisms. Books were brought on Russia, historical, historical.

In the first half XI century appeared in Russia "Words" (speech). From forties XI the century has preserved the "word about the law and grace" of Metropolitan Illarion, wonderful by its slim and descriptiveness of speakers. Illarion was "Rusin" (Russian), the priest of the countryside of the Savior in the village of Berestov near Kiev (this church is preserved to the present day). Yaroslav Wise appointed him by Metropolitan, the head of the whole Russian church. In the "word about the law and grace", uttered in the presence of Yaroslav the wise and his family, Illarion gives a peculiar review of world history and approves the equality of "new people", that is, recently introduced to the Christianity of the Russians, with the other peoples of the Christian world.

Top literature XII. the century is the "Word about the regiment of Igor" - a work characteristic of this century, when the art of the word reached high development, and the consciousness of the need to preserve the unity of the Russian land was particularly strong.

We do not know the names of the authors of the legends on the campaigns of Oleg, about the baptism of Olga or the wars of Svyatoslav. The first famous author of the literary work in Russia became the priest of the Prince of Church in Berestov, subsequently Metropolitan Illarion. At the beginning of the 40s of the XI century, he created his famous "word about the law and grace." It refers to the Church of the Annunciation on the Golden Gateway, built in 1037, and Irina (Ingigerda) is mentioned - the wife of Yaroslav Wise, who deceased in 1050. The word introduces us to the struggle of the religious and political ideas of the XI century. Illarion speaks of him about the baptism of Russia and praises Vladimir who kestering Russian land: "By the praise of our teacher and the instrument, Velikago Kagan Our land, Vladimir, the grandson of Stargo Igor, the son of Slavnago Svyatoslav, in his own summer, listens to Many and victories and fortresses are coming now and wondering. Not in the Hood battles are not in the unknown land dominious, but in Ruska, Lazh, the knowledge and hear, there are all the concentations. " Illarion appeals to Vladimir with a call to take a look at the greatness of Kiev in Yaroslav, who is the glorious degrees of Kiev Majesty "Yako Menzitsa". These words, apparently, should be understood as an indication of the newly built and majestic fortifications, surrounding the capital of Kiev princes. In the second half of the XI century, other bright literary and journalistic works are also appear: "Memory and Praisela Vladimir" Monk Jacob, in which the ideas of Illarion are further developed and apply to the historical figure of Vladimir I. At the same time, "the legend of the initial distribution of Christianity on Rusi "," Tale of Boris and Gleb ", Saints patrons and defenders of Russian land.

In the last quarter of the XI century, the monk Nestor began to work on his writings. The chronicle was its final fundamental work. Before that, he created the famous "reading about the life of Boris and Gleb." In it, as in the "Word" of Illarion, as later in the Tale of Bygone Years, "the ideas of the unity of Russia sounds, due to its defenders and waders. Already at that time, Russian authors are concerned about the growing political feud in the Russian lands, in which they guess the foresight of the future political catastrophe.

The literature of the XII century continues the traditions of Russian writings of the XI century. New church and secular works, marked with a bright form, wealth of thoughts, broad generalizations; There are new genres of literature.

On the slope of the years, Vladimir Monomakh writes his famous "teaching children", which became one of the favorite readings of Russian people of the early Middle Ages. The teaching reliefly draws us the life of the Russian princes of the end of the XI - early XII century. Vladimir Monomakh tells about his campaigns and travel. His whole life was held in continuous wars, then with the Poles, then with Polovtsy, then with hostile princes. He has 83 big hikes, not counting small, as well as 19 peace treaties with Polovtsy. For the characteristics of feudal ideology, an image of an ideal prince drawd by Monomakh is interesting. The prince must follow everything in the house, and not rely on Tiuna or the Druzhnik ("Hotel") so that they do not laugh at the orders in the house and at dinner. During military trips, it is necessary to avoid excessive food and drink, as well as a long span. By the night, assign the watchlogs themselves, says monomes, and everything, arranged around the troops, go to bed, and get up early; And weapons from themselves do not quickly remove, without looking at the laniness, "the frost is dead." The life of the prince is filled with wars and hunting, death walks along the heels of the warrior. And this knightly ideology is perfectly expressed by the words of Monomakh, addressed to his secondary brother Oleg Svyatoslavovich Chernigov. Monomakh offers him peace and friendship and promises not to take revenge for the death of the Son killed in battle with Oleg: "Whether the husband died in the shelf" (I am amazing that the warrior died during the battle). The teaching gives many historical information absent in the chronicle, it is a valuable historical source.

At the beginning of the XII century, one of the companions of Monomaha Hegumen Daniel creates his own, no less famous "circulation of Iguman Daniel to holy places."

The mantie Russian man went to the coffin of the Lord and did a long and difficult path - to Constantinople, then through the islands of the Aegean Sea to the island of Crete, from there to Palestine and to Jerusalem, where at this time the first state of the Crusaders led by King Baldwin was founded. Daniel described in detail the whole path, spoke about the stay at the court of Jerusalem King, about the campaign with him against Arabs. Daniel prayed at the coffin of the Lord, put the lamp there from all over Russian Earth: near the coffin of Christ, he went on fifty liturgies "for the princes of Russians and for all Christians."

And the "teaching", and "walking" were the first in kind of genres of Russian literature.

XII. - The beginning of the XIII century. Dali a lot and other bright religious and secular essays, which replenished the treasury of Russian culture. Among them, "the Word" and "Divorce" of Daniel Sharpener, who, having been imprisoned, having experienced a number of other everyday drama, reflects on the meaning of life, about a harmonious person, about the perfect ruler. In the "Word" himself calls himself Daniel Sharpener, i.e. prisoners exiled. The word draws to the prince Yaroslav Vladimirovich. Message (prayer) addressed to the prince Yaroslav Vsevolodovich.

The word gives a curious characterization of feudal relations of the XII century. First of all, an indication of the identity of the prince as a feudal sovereign, to which, depending on his personal qualities, "servants" are gather - vassals: "Ferers are harvested, and the body is founded by the veins; oak fasteners in a variety of rooties; Tako and hail is yours. Zane Prince Shchedr, father - there are servants to many: Mozya Bo to leave the Father and Mother, they are resorted to him. Good Bo Mr. serving, she serves Sloboda, and Evla Mr. Servis will have a greater work. " Prince Sladen by those who surround it: "Pavoloka (expensive fabric) Bo is picked up by many Scholky and Red, the face is: Tako and you, princess, honestly honest and glorified for all countries." The word Daniel Sharpener is the most valuable source for studying the class struggle in ancient Russian society. It repeatedly emphasizes the antagonism of the rich and poor. The word relief characterizes the orders of the victim of the feudal fragmentation period: do not have the courtyard near Tsareva yard, exclaims Daniel, and do not hold the village near the princely village; Tiun him, like fire covered, and "rowers", like sparks. If you dwell from the fire, then from the spark you can not "eliminate" and from burning clothes. The word Daniel Sharpening Woven from a number of aphorisms and teachings. This feature also created him of great popularity in medieval Russia.

In the Word we meet and the permanent theme of many ancient Russian works - about evil wives. The ascetic nature of church writing contributed to the views on a woman like on the "Devil Vessel". Here are some decays of the sharpening against the challenges, if what kind of husband looks at the beauty of his wife and on her gentle and flattering words, and it does not check her, then God forbid him to hurt him. Or elsewhere: "What is the wife of evil - the hotel is unposterable, the blaznica demonskaya. What is evil wife? Mirsky rebellion, displeasement of the mind, the boss of all the evil ", etc.

No less interesting is the second work associated with Daniel Sharpener, the so-called message (prayer). Message begins by appealing to the prince Yaroslav Vsevolodovich, who researchers consider Pereyaslavsky, and later the Grand Duke Yaroslav, the son of Vsevolod a big nest. Message is extremely interesting in its social orientation. The author draws us the appearance of the prince of the era of feudal fragmentation, which is well harmonized with the biography of Yaroslav Vsevolodovich, militant, intelligent and at the same time cruel prince: "The wise of the firm, strong and hails are hard; The brave is strong and insane: there are victory. Monsia Boy rapidly at great degrees and from their own, with smaller, quarre. " In this characteristic, the prince involuntarily felt historical features. Such was also Yaroslav Vsevolodovich, who was driving himself at the Novgorod table and often his thoroughly. In the message we read an unusually sharp review about the monastic life: "Or say, princess: Tested in Chernitsy. So I did not see the dead man driving on a pig, no damn on the beach, did not eat figs from the oaks. Many, after all, by going away from the world of this night, again return to the worldly life and on the worldly race, precisely the dogs on their vivotin: bypass the villages and the houses of the glorious world of this, precisely dogs caress. Where weddings and feasts, here and Chernitsa and Blinca and lawlessness. Angelic image are worn on themselves, and the Slutrician temper, the saint they have a San, and the custom of a chubby. "

Turning to his prince in "Military", Daniel says that a real person must combine the power of Samson, the bravery of Alexander Macedonsky, the mind of Joseph, the wisdom of Solomon, the trick of David. Appeal to biblical plots and ancient history helps him convey his ideas to the addressee. The person, according to the author, should strengthen the heart of beauty and wisdom, help her neighbor in sadness, to have mercy in need, to resist evil. The humanistic line of the ancient Russian literature and here firmly affects himself.

An interesting monument of the XII century is the message of the Metropolitan of the Clement. The Clement of Smolatych Rode from Smolensk, in 1147 he was elected the Cathedral of Russian Bishops in the Metropolitan of All Russia without supplying the Patriarch, while Other Metropolitans were supplied by the Patriarch in Constantinople. "The message is written by the Clemet Metropolitan Russian Fome the Presbyte, interpreted by Afanasiy Mnyom," preserved in the manuscript of the XV century. Only two first parts are attributed to the authorship of the Clement, and the last thing is Athanasiya's monk. The message gives an interesting material for the characteristics of the formation of Kievan Rus. The author appeals to the Fome with the answer to his message, which was submitted by the climate to pride with his philosophical knowledge, since the Clement did references to Homer, Aristotle and Plato in his writings. Having rejected by the reproaches in pride, the Clement at the same time attacks those bishops who make the house to the house, sat down to the villages, Igniya and Syabra, and Borders, and Fire, Lyady and Starny, from them the same free. "

In his "affair about the human soul" (the end of the XII century), the bishop of the city of Turov Kirill, relying on Christian peace, gives his interpretation of the meaning of human being, argues about the need for a constant connection of the soul and body. At the same time, he puts in his "parable" completely topical issues for Russian reality, reflects on the relationship between church and secular power, protects the national-patriotic idea of \u200b\u200bthe unity of the Russian Earth, which was especially important, while Vladimir-Suzdal Princes began to implement Centralized politics on the eve of the Mongol-Tatar invasion.

Simultaneously with these writings, where religious and secular motives were constantly intertwined, the corresponders in the monasteries, churches, in the princely and boyars houses diligently rewrote church office books, prayers, collections of church legends, the life-type of the saints, the ancientological literature. All this is the richness of religious, theological thought also constituted the integral part of the common Russian culture.

But, of course, the most bright synthesis of Russian culture, the weave in it of pagan and Christian traits, religious and secular, universal and national motives sounded in the "Word about the regiment of Igor". The word describes the campaign of Seversk princes in 1185, led by Prince Igor Svyatoslavovich against Polovtsy. Shortly before that, the Seversk princes refused to participate in the campaign against Polovtsy, who was taken by their relative Kyiv Prince Svyatoslav Vsevolodovich. From the very beginning, the participants of the campaign were confused by bad signs - the eclipse of the sun occurred. However, the princes decided to move on. The first fight was successful for the Russians. But soon the case took another turn. Polovtsy broke the Russian troops, and Igor Svyatoslavovich was captured, from which he fled with a certain overall.

The word about the regiment of Igor is perfectly draws a princely relationship of the late XII century. In particular, the power of two princes, which in force stand on a par with Svyatoslav Kiev or even above it. This Galician Prince Yaroslav Osmomysl and Vsevolod is a big nest. Yaroslav highly sends on his cereal table, he was undercover Carpathian (Hungarian) Mountains with its iron regiments, closing the path for the Hungarian king and defending the Danube Gate for him, dominating to the Danube. "Your thunderstorms are lying on the lands ... Shooting a hundred Zlata Saltany table for lands. Shoot, Mr., Konchak, Poganago Koscheya, for the land of Russian, for the wounds of Igor, Bugo Svyatoslavovich. " This praise Yaroslav Galitsky is confirmed in the chronicle. He was the prince of wise, eloquent, gibe, worshiped in other lands, glorious in battles, read in the chronicle of Yaroslav Galitsky.

No less powerful for singer, Vladimir-Suzdal Prince Vsevolod is a big nest. He addresses him with the words: "You are more than a Volga in the Volga Treasure, but don shellami to catch out." If we remember that the word about the shelf of Igor was compiled in South Russia, then such princely characteristics receive a special meaning for us. They show the true ratio of the forces between the princes of Feodal Russia at the end of the XII century, when Galico-Volyn and Vladimir-Suzdal lands were particularly intensified.

"The word about the regiment of Igor" has another wonderful feature. Established in the era of feudal fragmentation, it, nevertheless, indicates the unity of the Russian people. All the content of the word about the regiment of Igor is keeps on the idea that Russian land can fight against the raids of Polovtsy only as a whole. Patriotic, full of hot love for the country of the word about Russian land, hiding behind the hills ("Oh, Rusky Earth, already walming,").

The word unusually paints feudal assists and short-term adhesions, sorrowfully that they weaken Russian land.

Huge interest is "the word about Igor's regiment" to study the beliefs of ancient Russia. In the crying Yaroslavna personifies nature: "About wind wind! - Yaroslavna drawn to the wind. - "What, Mr., forcibly coming? What is the modules of the Hinovskaya arrows on his irrespose Kriltsu on the Waja Lada? Little Ty will thangive the mountains under the clouds of the temples, the Lebeli ships on the blue sea. " In the same living being, Yaroslavna River Dnipro appears in the crying. She calls him even with patronymic - Slotusch. The word is mentioned about the ancient Slavic deities. Bayan, called the grandson of Veles, the god of cattle and abundance, patron singers; Russians are children of god-god, the Great God of the Sun.

Unlike other monuments of the ancient Russian literature, the Word about the regiment of Igor does not reflect church ideology. Only once in it mentioned the Church of the Virgin Farming, to which Igor goes when returning to Kiev.

The word about the regiment of Igor was included in his composition a lot of legends unknown to us by other works. One source for the author was the songs of the Boyana, which he refers. Boyan recalled the "first time gravity". He sang songs about Old Yaroslav, about Herbrom Mstislava, who slated the Redie in front of the shelves with Caszhi, about the beautiful Roman Svyatoslavovic.

We are unknown sources of the word about the regiment of Igor. But his author undoubtedly enjoyed a large number of oral traditions. This is confirmed by many epithets that are an analogy in monuments of oral literature: "Zlata Table", "Pierce", "Size Eagle", "Blue Sea", "Green Grass", "Sharp Swords", "Clean Field", "Black Raven. "

A wonderful feature of the word about Igor's regiment is its focus. While the chronicles preserved the advantage of the Kiev tradition, the word about the regiment of Igor is basically reflecting Chernihiv and Polotsky traditions. Svetts sympathy on the side of Chernihiv princes. He writes about the "insult" of Chernigov Prince Oleg Svyatoslavovich, the young and brave prince, won by Vladimir Monomakh from his principality. But Vladimir himself is depicted in the form of a cowardly prince, plugging his ears from the Zela Golden Stew Oleg. The nickname "Gorislavich", which the singer empows Oleg is the epithet, denoting a person who glorified his grief and misadventures.

The high artistic skill "Words" relies not only to the national tradition, but also a famous Russian writing author. It is impossible not to see which pearls are selected by the author in the chronicles and other works known to him! All this puts the "Word" next to the greatest monuments of Russian culture of the XII century.

Development of literature B. XV A century contributed to the reduction of writing material: at this time, instead of expensive parchment, a specially isolated calf skin, the paper is beginning to be imported from the West.

Serious changes occur in the literary manner of works. The rise, which occurred after the Kulikovskaya Victory, led to the development of the so-called polar style: the style of lush and solemn, vessels and complex; His figuratively called "weaving words" (it was meant that the authors of the verbal wreaths in the glory of devotees and warriors). The most sophisticated writer who worked in this direction was the epiphany of the wisdom and the leaving from Serbia Pahomi Logoet. Both were writers - professionals, connoisseurs of the art of the word.

TO XV The century is such a subtle and elegant work as "the story of Peter and Fevronia Muromsky", "Life of Sergey Radonezh".

For the history of literature, the "power book" is a significant interest - a meeting of the biographies of the rulers of the Russian state. There are many legends in life tracks, often a romantic nature.

To interesting works of the middle XVI century refers "Domostroy"; His creation is attributed to Silvestra, the priest of the Blagoveshchensk Church in the Kremlin.

Old Russian literature is valuable and its own artistic achievements and the fact that it has prepared the emergence of the Great Russian Literature of New Time. Knowledge of the ancient Russian literature helps to fully and deeper to understand the literature XIX. -XX centuries.

But the value of the ancient Russian literature is not only in this. She is for us, that is a clean and most important source to which we turn to the godina of the troubles and tests, "in the days of doubt, in the days of tremendous thinking," as well as in the era of the rise. We draw deep thoughts from it, we find high ideals, beautiful images. Her faith in good and victory of fairness, her hot patriotism strengthen and inspire us. M. V. Lomonosov called the Russian chronicles "books of glorious affairs." This can be said about most of the old Russian leaders.

In this article we will look at the features of the Old Russian literature. The literature of ancient Russia was primarily church. After all, book culture in Russia appeared with the adoption of Christianity. Monasteries become centers of writing, and the first literary monuments are mainly the composition of a religious nature. So, one of the first original (that is, not transferable, and written by the Russian author) works became the "word about the law and grace" of Metropolitan of Hilarion. The author proves the advantage of grace (the image of Jesus Christ is connected with it) before the law, which, according to the preacher, is conservative and nationally limited.

Literature was created not for entertainment, but for teaching. Considering the features of the ancient Russian literature, its adequacy should be noted. She teaches to love God and their Russian land; It creates images of perfect people: saints, princes, loyal wives.

We note one, it would seem, a minor feature of the ancient Russian literature: she was handwritten. The books were created in a single copy and only then corresponded by hand, when it was necessary to make a copy or the initial text came into disrepair from time to time. It gave the book a special value, gave rise to her attitude. In addition, for the ancient Russian reader, all books led their origin from the main - the Holy Scriptures.

Since the literature of ancient Russia was based on religious, then in the book I saw a storehouse of wisdom, a textbook of righteous life. Old Russian literature is not artistic, in the modern meaning of this word. She is in every way avoid fiction And strictly follows the facts. The author does not show his individuality, hiding behind the narrative form. He does not seek originality, for the ancient Russian writer it is more important for the tradition of tradition, not to disturb it. Therefore, all lives are similar to one another, all the lives of princes or military stories are compiled according to the general plan, with the "Rules" compliance. When the "Tale of Bygone Years" tells us about the death of Oleg from her horse, this beautiful poetic legend sounds like a historical document, the author really believes that everything was it.

Hero of the ancient Russian literature does not possess neither personality nor In our presentation today. The fate of a person is in the hands of God. And at the same time, his soul acts up with a struggle between good and evil. The first one will win only when a person will live according to moral rules, this time and forever.

Of course, in Russian medieval works, we will not find any individual characters, no psychologism - not because the Old Russian writers did not know. In the same way, the icon paints created flat, and not bulk images are not because they could not write "better", but because they stood with other artistic tasks: the face of Christ could not be like a common human face. Icon is a sign of holiness, not the image of the saint.

The literature of ancient Russia adheres to the same aesthetic principles: she creates faces, not facegives a reader sample of proper behaviorAnd does not depict the character of a person. Vladimir Monomakh behaves like Prince, Sergius Radonezh - as a holy. Idealization is one of the key principles of ancient Russian art.

Old Russian literature in every way avoid landing: She does not describe, but tells. Moreover, the author does not tell himself personally, he only conveys what is written in the Holy Books, what he read, heard or saw. Nothing personal in this narrative can be: neither manifestation of feelings or individual manners. ("The word about the regiment of Igor" in this sense is one of the few exceptions.) Therefore, many works of Russian Middle Ages anonymous, authors and do not imply such indiscretions - put your name. And the ancient reader can not even imagine that the word is not from God. And if God says the authors, then why does he need a name, biography? Therefore, so scarcely accessible information about the ancient authors.

At the same time, in the ancient Russian literature is born, national ideal of beautydepressed by ancient scribes. First of all, this is the beauty of the spiritual, the beauty of the Christian soul. In Russian medieval literature, in contrast to the Western European same era, the Knight's ideal of beauty is much less presented - the beauty of weapons, armor, a victorious battle. The Russian knight (prince) leads war for the sake of peace, and not for the sake of glory. The war for the sake of glory, the profit is condemned, and it is clearly visible in the "Word about the regiment of Igor." The world is assessed as unconditional benefit. The ancient Russian ideal of beauty involves a wide space, an immense, "decorated" land, and decorate her temples, for they are created specifically for the exaltation of the spirit, and not for practical purposes.

With the theme of beauty connected and the attitude of the ancient Russian literature to oral-poetic creativity, folklore. On the one hand, the folklore had a pagan origin, so he did not fit into the framework of a new, Christian worldview. On the other hand, he could not not penetrate the literature. After all, the Russian language was in writing in Russia from the very beginning, and not Latin, as in Western Europe, and the impassable boundaries between the book and oral words were not. The people's ideas about beauty and good, too, as a whole coincided with Christian, Christianity almost freely penetrated the folklore. Therefore, the Bogatyr Epos (epics), which began to form in the pagan era, represents his heroes and as patriot warriors, and as the defenders of the Christian faith, surrounded by "frowning" pagans. Also easily, sometimes almost unconsciously, the ancient Russian writers folklore images and plots are used.

Right's religious literature quickly earned the narrow-choke framework and became genuinely spiritual literature created a whole system of genres. So, "the word about the law and grace" refers to the genre of a solemn preaching that spoke in the church, but Hilarion not only proves the grace of Christianity, but also glorifies Russian land, connecting religious pathos with patriotic.

Genre of life

The most important for the ancient Russian literature was the genre of life, the life of the saint. At the same time, the task was pursued by told about the earthly life of the candidated Church of the Holy, to create an image of an ideal person in editing all people.

IN " Life of the Holy Martyrs Boris and Gleb"Prince Gleb appeals to his murderers with a request to spare his:" Do not cut the spike, not yet matured, filled with milk sadness! Do not cut the vines, not fully increased, but the fruit of the carrier! " Abandoned by a friend Boris in his tent "I swallowed with a crushed heart, and the soul of joyful": He is afraid of death and at the same time he is aware that he repeats the fate of many of the saints who took martyrdom for faith.

IN " Life Sergius Radonezhsky"It is described that the future holy in adolescence with difficulty suffered a diploma, lagged behind his peers in the teachings, which gave him a lot of suffering; when Sergius retired to the desert, a bear began to visit him, with whom the hermit was shared by his scarce food, was that Holy I gave the anima the last piece of bread.

In the traditions of life in the XVI century, " Tale of Peter and Fevronia Murom"But she has already sharply dispersed with the canons (standards, requirements) of the genre and therefore was not included in the meeting of the" Great Chetty Mini "meeting next to other lives. Peter and Fevronia are real historical persons who have contacted in Murom in the XIII century, Russian Saints. The author of the XVI century did not have a life, but an entertaining story built on fabulous motifs, glorifying the love and loyalty of heroes, and not only their Christian feats.

BUT " Life of Protopopopa Avvakuma", Written by him in the XVII century, turned into a bright autobiographical work, filled with reliable events and real people, living in detail, feelings and experiences of the narrator hero, followed by a bright nature of one of the spiritual leaders of the Old Believers.

Genre of teaching

Since religious literature was called up to raise a true Christian, one of the genres was a teaching. Although this is a church genre close to sermons, it was used in the secular (worldly) literature, since the presentings of the then people about the right, righteous life did not disperse with church. You know " Teaching Vladimir Monomakh", written by him about 1117" Sitting on Sanya "(shortly before death) and addressed to children.

Before us appears the perfect Old Russian prince. He cares about the welfare of the state and every of his subject, guided by Christian morality. Another concern of the prince - about the church. All life, the earth should be considered as labor to save the soul. This is both the work of mercy and kindness, and careful work, and mental. Diligence is the main virtue in the life of Monomakh. He committed eighty-three big campaigns, signed twenty peace treaties, studied five languages, he did what his servants and warriors did.

Chronicles

Significant, if not the largest, part of the ancient Russian literature - works of historical genres that are part of the chronicle. The first Russian chronicle - "Tale of temporary years"Created at the beginning of the XII century. Its importance is extremely great: it was proof of Russia's right to state independence, independence. But if the chronicles could record the recent events" on the eponym ", reliably, the events of the pre-Christian history had to restore in oral sources: legends , legends, sayings, geographical names. Therefore, the chronicles are applied to folklore. These are the tales of the death of Oleg, about the revenge of Olga Trevlyans, about Belgorod Kisel, etc.

Already in the "Tale of Bygone Years", two most important features of the Old Russian literature were manifested: patriotism and tie with folklore. Clamp-Christian and folklore-language traditions in the "Word about Igor's regiment" are closely intertwined.

Elements of fiction and satire

Of course, the Old Russian literature was not unchanged throughout all seven centuries. We saw that over time she became more secular, elements of fiction were intensified, increasingly into literature, especially in the XVI-XVII centuries, satirical motifs penetrated. Such, for example, " Tale of Mount-Zlophatia", showing to which troubles can bring a man disobeying, the desire" Life, as in any ", and not how older, and" Tale of Yersh Ershovich", ridiculeling the so-called" Voivodsk Court "in the traditions of a folk fairy tale.

But in general, we can talk about the literature of ancient Russia as a single phenomenon, with its end-to-end, passed ideas and motifs after 700 years, with its common aesthetic principles, with a sustainable genre system.