Examination on Old Russian literature

Topic: the originality of the genre of Russian lives and its evolution (development) in the works of Old Russian literature. Genre of life.

1927 student group 3 courses

correspondence department

pedagogical faculty

Redeze Irina Dmitrievna.

Test work plan

Introduction

Life - like a genre of ancient Russian literature

Genre of Life Literature in 14-16th centuries

Conclusion

Literature

1. Introduction

Every people remember and knows their story.

In legends, the legends, the songs were maintained and transferred from one generation to another memories of information about the past of their homeland.

The total rise in Russia in the 9th century, the creation of writing centers, literacy, the emergence of a number of educated people of their time in the Prince of Boyarskaya, the church monastic environment determined the development of ancient Russian literature.

"Russian literature has a whole thousand years. She is the most ancient literature in the world, older and French, and English, and German.

It originated in the second half of the 10th century. And from this huge millennium, more seven hundred years belongs to a period called "Old Russian literature". And this literature is considered as literature of one topic and one story. D.S. Likhachev wrote so much about this period: "This plot is a world history, and this regulation is the meaning of human life."

The main feature of the ancient Russian literature is that there are no conditional characters in it. The names of the acting persons are all historical: Boris and Gleb, Feodosij Pechorsky, Alexander Nevsky, Dmitry Donskoy, Sergius Radonezh, Stefan Permian ...

Just as Epos exists in folk creativity, it can be said that it exists in the ancient Russian literature. Epos is all the work of ancient Russian writers, plottingly interconnected. The works of this period show us a whole epic era in the life of the Russian people. The era is fantastic and historically at one time. Epoch - the time of the reign of Vladimir Red Sunny. At this time, many works were written. Another epic time is the independence of Novgorod.

Historical songs draw us a single course of events: 16 and 17th century.

Ancient Russian literature - Epos, which refers to the history of Russia. None of the works of ancient Russia - transferable or original is not properly. All of them organically complement each other in the created picture of the world. Each story is completed by the whole, and at the same time, it is associated with others. All the ancient-Russian works were built on the "Anfiltin principle".

Life was complemented over time with the services of the Holy, describing his post-mortem miracles. It necessarily contained additional stories about the holy. Sometimes several lives of the same holy in a new one and the same saint.

Many of the stories of ancient Russia began to be perceived as historical as a documentary narration about Russian history.

Agiographic genre of the Saints Writing Genre. In the 11th and beginning of the 12th century, the lives of Anthony Pechersky were written, which was not preserved, Feodosia Pechersk, 2 options for Boris and Gleb. In these lives, the authors show independence and high literary skills.

2. Life as a genre of ancient Russian literature

In the 11th and early 12th century, the first lives of 2 lives of Boris and Gleb, the lives of Feodosia Pechersk, Anthony of Pechersky (not survived to the present).

Their writing was an important step in the ideological policy of the Russian state.

At the time when these lives were created, the Russian princes strongly sought the right to the canonization of their Russian saints in the Konstantinople patriarch, as it would increase the authority of the Russian Church.

The first and important condition for the canonization of Saint was the creation of the lives of this saint.

Here we give an example of the lives of Boris and Gleb, Feodosia Pechersk.

Both lives are written by Nestor.

These lives belong to 2 agiographic types - Martyriana (stories about the martyrdom of the saint) and monastic lives, in which he is narrating about the life of the righteous, his piety, asceticism, creative wonders and others.

When writing lives, Nestor has taken into account all the requirements that are presented to the agiographic canon. Of course, he was familiar with the transfer of Byzantine lives, but showed such an artistic independence that became one of the outstanding ancient Russian writers.

Features of the genre of the first Russian saints.

"Reading about Boris and Gleb" It begins with the introduction of the entire human race: the creation of Adam and Eve, their fall, the impact of "idolatry" of people, the memory of the teachings and crucifixions of Jesus Christ, who came to save the whole human genus, how they began to preach the new teachings of the apostle and how Has a new faith.

Nestor told about the details of the Baptism of Rus Prince Vladimir. And this act he described as the most joyful and solemn: all Russian people hurry to adopt Christianity, and none of them opposes and does not even speak in spite of the will of the prince himself, and Vladimir himself rejoices, as he sees the "new faith" of converts of converts Christians. So, this is how the events that occurred to the villain murder of Boris and Gleb Svatopolk are described. Nestor showed that Svyatopolk acts on the shivel of the devil.

Historical introduction to lives is necessary to show the unity of the global historical process: the events that occurred in Rus is only a particular case of the struggle of God and the devil, and any act about who tells Nestor, he is looking for an analogy, a prototype last story.

Boris Nestor compares with a biblical Iosofo, who also suffered because of the envy of the brothers.

If you compare Life with the Chronicles, you can see that in the chronicle nothing is said about childhood and youth Boris and Gleb.

In life, according to the rule of the agiographic genre, Nestor tells how even the Patterns of Boris constantly read the lives and torment of the saints "and dreamed of aware of the same martyrdom. In the chronicles there is no mention of marriage Boris, and in Life Boris seeks to avoid marriage, but marries only at the insistence of his father. In the chronicles, there are living human relations: Svyatopolk attracts Kiev residents to his side by saying the gifts ("Imsenis"), they are reluctant, because in the troops of Boris are the same Kievans, and they are afraid of a fratricide war: Svyatopolk can raise Kiev Against their birth, who went hike with Boris. All these episodes in the chronicles look vividly, and in "reading" they are completely absent.

In life it is shown that Gleb does not understand what he must die for. Unsuitless youth Gleb is very elegant and touching. Even when the killer "took the saint Gleb for the honest chapter", that "silently, Agnya Agnya is unemployed, the whole thing about the name to God and the leap on the sky praying."

Here is another feature of the agiographic genre-abstraction, avoidance of concreteness, live dialogue, names, even living intonations in dialogues and monologues.

In the description of the killing of Boris and Gleb, too, there are no bright colors, only prayer is shown, and ritual, hurry the killers "end their business".

So, we will summarize: the agiographic genre is inherent in cold rationality, aware of the extension from specific facts, names, realities, theatricality, and artificial pattics of dramatic episodes. The presence of such elements of the description of the life of the saint, like his childhood, youth, pity, the rigor, in which he kept himself, asceticism, compliance with the post, permanent reading of Psalms, and the Most High prayers.

Life Feodosia Pechersk.

It is written by Nestor after the lives of Boris and Gleb.

Who is such Feodosius Pechersk? This is ink, and then he becomes the igumen of the famous Kiev-Pechurch Monastery.

This life is different from those considered by us above the great psychological character, the abundance of living realistic details, the likelihood and naturalness of replicas and dialogues.

If, in previous living, the canon celebrates the vitality of the described situations, then in this product, wonders and fantastic visions are described very clearly and so convincing that when the reader reads what is happening on these pages, he cannot but believe what he reads . Moreover, it seems to him that he has seen everything described in the work with its own eyes. We can say that these differences are not only as a result of the increased skill of Nestor. The reason is likely that these are the lives of different types. 1 Life, which we looked at Martyrie, that is, the story about the martyrdom of the saint. This main topic has determined the artistic structure of life, the opposition of good and evil, dictated a special tension in the description of the martyrs and its tormentors, since the culmination scene should be allocated to a long time to the limit of moral. Therefore, in such a type of Martyriana, tend torture of the martyr, and its death happens in several stages, so that the reader is a longer a hero.

At the same time, the hero always treats prayers to God, in which such qualities are revealed as its resilience and humility and the crimes of his killers are revealed. "Life Feodosia Pechersky" is a typical monastic life, a story about the pious, meek, hardworking righteous, the whole life of which is a serious feat. There are many household descriptions of scenes of saint communication with inocities, laity, princes, sinners. In the lives of this type, the miracles that the saint creates the miracle, and this makes it an element of plot engagement, requires the author of special art so that the miracle is described effectively and plausible.

Medieval Agiographs understood well that the effect of a miracle is well achieved with a combination of only realistic domestic details with a description of the action of the other forces - the phenomena of angels, bobes, devoted demons, visions, etc.

The composition of life is always the same:

Back to accession.

Story about the childhood of the Holy

Mention of the piety of the parents and the very future of the saint.

The life of saint, complete deprivation, torment.

The death of saint, miracles in the coffin.

However, in this work there are differences in the description of the children's years of the saint from other lives. The image of Mother Feodosia is completely non-traditional, full of individuality. We read the following lines about it: it was physically strong, with a rude man's voice; Heavyly loving his son, she could not reconcile the fact that he was heir to sew and slaves - does not think about this inheritance, walks in a dilapidated clothes, refreasing to the "bright and clean", thus putting his family, and all his Time spends in prayers and cooking prosphora. His mother is trying by any ways to reverse the piousness of the Son (although his parents are represented by Aguiographer as pious and God-fearing people!), She brutally beat his son, puts it on the chain, tears from his body to Verigi. Despite this, Feodosia is able to go to Kiev in the hope of having to get in one of the local monasteries. His mother does not stop in anything to find it: promises a great remuneration to the one who will indicate the location of the son. Finally, she finds him in the cave, where he lives along with another hermit of Anthony and Nikon (the Kiev-Pechersk Monastery will later grow out of this).

And here she goes to a trick: demands from Anthony to show her son, threatening suicide from his doors. And seeing Feodosia, she is no longer angry, hugs her son, crying, begging him to return home and do what he wants, but Theodosius is adamant. In his insistence, his mother is torn in one of the women's monasteries. The mother understood that only she could even occasionally see her son, so agreed to it.

Aguiographer shows the nature of the future of the saint: complex, possessing all the virtues of the devotee: Much, hardworking, was adamant in the destruction of the flesh, performed by mercy, but when the princely rushing is going on in the principality (Svyatoslav rises from the throne of his brother Izaslav), Theodosius is actively involved in the purely worldly The struggle and boldly denies Svyatoslav.

The most wonderful in life is the description of the monastery life and especially the wonderful Feodosia. Here is a description of one of the wonders: to him, then the igumen of the Kiev-Pechersky Monastery, he comes elder over the bakeries and reports that there is no more flour and nothing to do bread. In response, Feodosius sends him to look again in Lara. He goes to the storage room, comes to SCYEK and sees that Sousse, before empty, full of flour. In this episode, there is a living dialogue, and the effect of a miracle, strengthened precisely thanks to skillfully found items: the baker remembers that there are 3 or 4 bran, it is a specific visible image and an equally visible image of Sousse Flour: It's so much that it even Sleeping through the wall to the ground.

The other episode is very interesting: Theodosius was delayed by Prince and should return to his monastery. Prince orders that a certain tag in the cart. He, having seen a modestly dressed man, daring appeals to him: "Chirnizum! Che Bo You are on the ditney of Porozalou, Az the same work (here you are idle and worry). I can not at Kon Dukhati. " Feodosius agrees. But as they approach the monastery, people who know Feodosia approaching. They are constantly bowing to him, and this laptop begins to worry: who is this poor monk? He is at all coming to horror when he sees how the monastery brethren's revenue is hesitant. However, Igumen does not reproach the cat and even tell me to feed and pay him. We definitely cannot say whether such cases were with the Feodosius. Undoubtedly only one thing: Nestor knew how to describe such interesting cases with saints, he was a writer of a large talent.

Over the next centuries, many dozens of various lives - well-wiery and simple, primitive and formal, vital and sincere and genuine are written. Nestor was one of the first Russian Agiographs, and the traditions of his work will find a continuation and development in the writings of his followers.

3. Genre of Life Literature in 14-16th centuries

The genre of life literature was widespread in the Old Russian literature: "Life of Tsarevich Peter Orda, Rostov (13th century)", "Zhitiya Prokopiya Ustyugovsky" (14th century).

Epiphanas wisdom(He died in 1420) entered the history of literature as the author of the 2-lives - "Life of Stefan Perm" (Bishop Perm, Krestnaya Komi and created the alphabet for them in his native language), written in the late 14th century, and "Lichia Sergius Radonezh" created in 1417-1418.

Life of Rev. Sergius of Radonezh

What does the Epiphany begins?

The tops in four from Slavnago in antiquity, but Smrennago now Rostov Velikago, on an even open area on the way to Yaroslavl, a small abode in the name of the Most Holy Trinity is secluded - the Varnitsky Monastery, the estate of parents of Sergius, noble and noble boyars of Rostov Kirill and Mary; There was their home; They lived here, preferring the privacy of the rural nature of the city of urban life at the princely yard. Cyril and Maria were good and godly people. Speaking about them, blissful epiphany notes that the Lord did not paint born in Sergius from the unrighteous parents. To such a brainchild, which, on the arrangement of God, should have served to serve the spiritual benefits and the salvation of many, like to have the parents of the saints, so good happened from good and the best attached to the better, in order to mutually multiplied the praise and born and born in God's glory.

Cyril and Maria had already the son of Stephen, when God gave them another son - the future founder of the Troitskaya Lavra, the beauty of the Church of the Orthodox and the disadvantaged support of his native land. Long before the birth of this saint infant, the wondrous fishery of God has already given a sign about him that it will be a great chosen one of God and the holy industry blesnigago root.

On one Sunday day, his pious mother came to the church to the Divine Liturpi and humbly became, on the then custom, in the fest of the church, together with other wives. Liturgy began; There were already a three-minded song, and now, not for a long time before reading the saint Gospel, suddenly, among the common silence and a reverend silence, the baby cried in her whale, so many paid attention to this cry.

When they started singing the Cheruvim Song, the baby cried out another time, and moreover, it was already so loud that his voice was heard throughout the church. It is clear that his mother was frightened, and the women standing nearby became talking between themselves, what could mean this extraordinary cry of the baby?

Meanwhile, the liturgy continued. The priest headed: "Won! Holy Holy! "

At the same time, the baby cried in a third time, and the embarrassed mother almost fell from fear: she began to cry ... The women surrounded her and, maybe wanting to help her calm the crying child, began to ask: "Where did you have a baby? What does he shout so loudly? " But Maria, in spiritual excitement, pouring into tears, could hardly extit them: "I don't have a baby; Ask someone else. "

Women began to look around around, and without seeing a baby anywhere, again stuck to Mary with the same question. Then she was forced to tell them frankly that she had no baby in her arms, but she was carrying him in the womb ...

These lines predetermine the lives, already indicating a miracle that happened to the future holy.

The reverent permitter of the liver of Sergiyev, Rev. Epiphany, accompanies his story about this unusual incident with such a thinking: "Decently surprise, he says that the baby, being in the womb of the mother, did not cried out somewhere outside the church, in a secluded place where no one was, - But it was with the people, as it were, in order for many to hear him and have become reliable witnesses. It also also shouted that he did not like somehow quietly, but on the whole church, as it were, giving to understand everything that he will serve God since childhood. It is still interesting that the fact that he did not lead one day or twice, but it was three times, which is the fact that he will be a true student of the Holy Trinity, since the Tropic number prefers to any other number, because everywhere and always a number is the source and the beginning of everything DOGO AND SAVIOR ".

After describing the incident, the mother became even more attentive to his state. Always having in the thoughts that she carries in the womb of the baby, which will be a chosen vessel of the Holy Spirit, Maria at all the rest of the pregnancy time was preparing to meet in Him Future to the devotee of piety and abstinence. So, in a strict post and frequent heart prayer was the God-fearing mother of the Holy Dietiati; That's the same child, the blessed fruit of Her Hiring, even before the appearance of His on the world, in some way already prevented and consecrated by post and prayer.

And here the righteous Maria, along with her husband, gave such a promise: if God gives them a son, then devote him to the ministry of God. It meant that they, on their part, promised to do everything that could, in order for their future, the will of God would be fulfilled by the Will of God, the predetermination of God was committed by which they had already had some indication.

On May 3, 1319, the House of Boyarina Kirill was common joy and fun: Mary God gave Son. They spoiled his warfolome, as he was born on the day of Bartholomew. With the baptism of the son, Kirill and Maria told about the case in the Church of the priest, and he, as well as in the Holy Scripture, - pointed out to them many examples from Vethago and Novago Testament, when the chief of God was still intended to serve God.

Meanwhile, the mother, and then others began to notice in the baby again something extraordinary: when the mother happened to be saturated with meat food, the baby did not take the nascelies; The same was repeated, and without any reason, on Wednesdays and Fridays: so these days the baby remained without food. Reliable post in the womb of the mother, baby and birth seems to be demanded from his mother's post. And the mother, indeed, became more stricter to observe the post: she completely left meat food, and the baby, except the environment and Friday, always after that was eating his mother's milk. Once Maria gave the baby to the hands of another woman, so that she fed him his breasts; But the child did not want to take the husbands of someone else's mother; The same was with other crumbles ... "The good branch of the root of the root, says blissful epiphany, was fed only to a clear male boring him. So this baby from the womb of the mother was recognized by God, the truths were walking in the most satellites, in the very cradle, I got used to the post and, together with Mother's milk, hung abstinence ... Being on the nature is still a baby, he has already been quiet; Since infancy, he was a petty pet, powered not so much by Malk, as a piety, and brought by God before birth, "...

When the Bartholomew was seven years old, the parents gave him to learn a diploma. Together with Bartholomeum, two brothers His studies were studied: Senior Stefan, and Junior Peter. The brothers studied successfully, although Peter was not at that time and six years, and Bartholomew far behind them. The teacher punished him, the comrades were reproached and even laughed at him, parents persuaded; Yes, and he himself thwarted all the efforts of his cloak, he spent the night over the book, and often, hiding from the eyes of the people, somewhere in privacy, Gorky cried about his inability, warmly and diligently prayed to the Lord God: "Give me me, Lord , understand this diploma; Teaching me, Lord, enlighten and enforce! " But the gram is still not given to him.

Once the father sent him to the field to search for foals, which order had to especially like the boy who loved to returned from people. It happened here with him an extraordinary adventure.

On the field, under the oak, saw the Bartholomes of the stranger of the elder-blackberry, San of Presbyter; The reverent and angel elder brought his prayers to God here and poured before all the tears of the heart of the dignity. Having bowed to him, the modest matures relieved to the side, not wanting to interrupt his conversations with God, and became close, waiting for the end of the prayer. The elder graduated from prayer; He looked at a good child with love, and, surveying spiritual arts in him, the chosen vessel of the Holy Spirit, gently called him to himself, blessed him, he kissed him away and asked: "What is needed for you, Choo?"

"I was given to learn a diploma, said Bartholomew through tears, and the soul would like to learn how to read the Word of God; But how much I try, I can't learn, I do not understand what they are interpreted, and very sad about that; Give themselves for me, the Father is holy, - ask the Lord to open me the teaching book: I believe that God will take your prayers. "

The eater was lost from such speeches Malago Hotel; He saw his diligence, and admiring the beauty of the children's soul, who reflected on his tears of the gloom, took his hands, elevated the eyes of the sky, sighed to God from the depths of heart and began to pray, asking the children of the Education over ... The elder concluded his inspired prayer with a sacred word: Amen, And gently took out a small cozer from the sinuses. Having discovered him, he took from there with three fingers a small particle of Holy Proglia, and, blessed by the Bartholomew, said: "Take this, Choo, and Sindie; this is given to you in the sign of the grace of God and the meaning of the Saint Scripture. Do not look at the fact that . Bread is so small: the sweetness of tastes from it. "

Having rejoicing from the whole of the soul that God brought him to meet with such a holy elder, Bartholomew lighted his spirits to see him supreative instructions; As the seeds on Good Earth, so the graceful words of the elder lay down on his good heart.

Meanwhile, as the old man said, it came true: a wonderful change occurred with the trap. Whatever the book he has revealed, - immediately began to read it without any difficulty, understanding and the meaning of what he read. So the gift of God, so unexpectedly he was sent to him, worked in a young warfolometery and enlightened his mind. There is no need to say that after this incident he came out soon in the teaching of his brothers and other comrades.

All the soul of warfolomes loved the church service church and did not give a single church service.

Epiphany brings to the attention of readers that our ancestors did not know and did not like to read Kakiya or the books of Suskago content; The lives of the saints, the patristic Scriptures, different paneses, collections, chronicle of the past the fate of their native land are the books that were a favorite reading of that time. And Bartholomew read these books.

He soon realized that in the adolescent age, passions begin to show their destructive strength, which the Nemalago Labor could hold on; And who, although once again, in his youth, their attachment and will make them tie themselves with vicious inconsistencies, it is even more difficult to overcome them. And here the prudent matures takes all measures to protect yourself from their impact, and stops all the ways that they are accustomed to find access to the heart of a person. Then the Holy Patterns imposes a strict post: on Wednesdays and Fridays, he does not allow himself to eat anything, and in other days it feeds on bread and water. About any other beyties, not to mention the fault, it does not allow himself and threatened in his entire life.

And holy matures never allowed us to even taste any sweet dishes or drinks. So taming the young flesh of his abstinence and works to preserve the purity of spiritual and bodily, he did not come out of the will of his parents: like a meek and obedient son, he was a true consolation for them.

"And I had been visible in it before the inochecago image of the perfect inhibition," says Blessed herbanis, "he was full of modesty and chastity. Nobody saw him laughing, and if sometimes a meek smile appeared on his beautiful face, he was supported; And more often his face was thoughtfully and seriously; In their eyes, tears were often noticeable - witnesses of his hearty dignity; His mouths had never left the tuning Psalms of Davidov. Always quiet and silent, meek and humble, he was gentle by all and causing anyone, he was not annoyed for anyone, from everyone with love she took the incidental trouble. He walked in bad clothes, and if I met the poor man, I willingly gave him my clothes. "

It is appropriate to say a few words about what time the Russian Earth was in the time described us to know, under what circumstances were parents of warfolomeyevas lived, and among which conditions was brought up by warfolomes.

Truly difficult were then time! .. A hard burden lay the Igo Tatar on the shoulders of the Russian people. It's a hateful need to reset this, no one dare and think. The princes, and then went to the Horde, then on the bow to the terrible, then the Khanam Mongolian, then sue the same and with each other, and how many noble blood is praised in the Golden Horde on the envy and fratricidal hatred of ambitious.

Igor Tatar did not pass without a trace and folk morality: "Forgetting the pride of the people," says Karamzin, "we learned the low tricks of slavery, replacing strength in weak; Cheating Tatars, even more cheated each other; Breaking off the money from Varvarov's violence, they became korestolevoyy and insensitive to insults, to a shame exposed to the incomplete devices of the integrevous tyrants. From the times of Vasily Yaroslavich to John Kalita (the most unhappy period!) Fatherland was like more on the Dark Forest, rather than on the state: the power seemed to be right; Who could, robbed: not only other people, but also their own; There was no security on the way or at home; Theft has become commonly ulcer property "...

Yes, it was seriously Russian land in those sorry times; It was difficult, it was impossible to overcome the Salnago enemy and precisely because the princes of Russians quarreled each other more, "all the extensive Russian land was divided into shreds. And if I had not realized the need for this unity - who knows? - Maybe the Orthodox Russia would have died, the population of more dangerous enemies would have fallen.

But God did not paint to happen such a trouble. Previously, all our primitors have understood everyone: they always told the princes that the unanimity between them is necessary to save Russia from the final death; When it was possible, the saint were always peacekeepers in the gravestones of Prince, acting and the word of persuasion, and the power of spiritual power. And the controversial saint Peter put a solid foundation for the unification of the Russian land, having moved forever from Vladimir, in Klyazma, at the unknown town of Moscow, to the smart and pious prince John Danilovich Kalita. This prince began to persist in fulfillment of his father's idea for the association of Russian Earth, and joined one after another neighboring principality to Moscow.

Of course, these folk sorrows and righteous parents of warfolomeyevs were avoided. Nice and famous once boyar Kirill, who had previously previously described by our events in Rostov, began to endure the need for old age. The frequency of traveling to the Horde with your prince, the grievous Dani and the unbearable gifts of the Horde Wiels, without which these journeys never got through, - a cruel hunger, often devastated by the Rostov region, and most of all, says Rev. Epiphanas, Great Raint or Invasion Turalykovo in 1327 - All this together responded extremely unfavorable in his condition and almost brought him to poverty.

Parents of Bartholomew decided to find another place of residence. The case soon introduced himself. In 12 versts from Troitskaya Lavra, towards Moscow, there is a village of a town or town, which in antiquity was named Radonja. Only only this became known in Rostov, many of its inhabitants, in the hope of finding allegation; Revented in Radonezh. Among such immigrants, the epiphany calls thousands of thousands of Taggo, George, the son of Protopopova with his origin, John and Theodore of the Tormasovy, their relatives of Tech and Onysima, the former Rostovskago Vellau, and later Diacon and the student Sergiev. Among them, the blissful Cyril moved to all his family and climbed in Radonzh near the church of the Nativity of Christ.

Next, Epifan describes the desire of Bartholomew to go to the monastery, but his parents ask him to stay while with them, and after their death can go to the monastery. Bartholomew agrees and remains with them, still observing all posts, leading a ascetic lifestyle.

After the death of the parents, he leaves people along with her brother Stefan, who had a mountain in the family: a loved wife died, and he agrees to leave his brother away from people.

The brothers leave their world and go to the very wilderness of the neighboring forests ...

In those days, everyone who desired a secluded life could have one or a comrade to go to the forest, anywhere to build a hut or dig a cave and settle here. Long walked brothers in the surrounding forests; Finally, they loved one place, remote not only from the dwelling, but also from human paths. This place was God himself intended for the arrangement of the monastery: over him and previously seen worthy people - some light, another fire, and others felt fragrant. It was the versets of ten from Khotkov and represented a small area, which was towers over the neighboring terrain in the type of magician, why and named Macovz or Makovice.

The brothers on the elected place of the desertague of life were hot and the brothers prayed; betraying themselves in the hands of God, they called on God's blessing and in the very place of their future feats. Then they began to cut the forest; With great difficulty, they were transferred heavy logs on their, although familiar to work, but still boyar shoulders; Little-rarely rare a forest, opening the place, at which, later, was destined to prosper the glorious Lavra Sergiyev. Hermits staged themselves first slashes from the tree branches, and then the wretched Kellyuk; Finally, close to Kelly, put a small church. All this was done by the hands of the alike brothers themselves; They did not want to invite foreign people, because the body work was a prerequisite for the life of the mobility.

When the church was ready for consecration, Bartholomew said Stefan: "On the flesh, you are my older brother, and in spirit - instead of my father; And so, tell me: In the name of which convicts should be able to sanctify our church? What will be the snealing holiday? "

Why ask me that you yourself know better? - He answered his elder brother. - You, of course, remember how the late parents are our parents, with me, they told you: "Dishly yourself, Chado: You are no longer ours, but God; The Lord himself chose you before your birth and gave you a good sign about you, when you headed three times in the womb of the mother, during the liturgy. " And the presbyter, you are cross, and the wonderful old man, who visited us, said that this was a tricky inquiry, it was an approved that you would be a student of the Most Holy Trinity; And so let our church be devoted to the Holy Names of the Longtral Trinity; It will not be ours, and God's property: let the name of the Lord be blessed here and forever! "

The basic principle, from which it proceeds in his work is the epiphany wisdom, is that the agiograph, describing the housing of the saint, should show all the means to show the exclusiveness of his hero, the greatness of his feat, the deprivability of everything earthly. Hence the desire for an emotional, bright, decorated language, which differs from the everyday speech. Epiphany lives are filled with quotes from the Holy Scriptures, because the feat of his heroes should find analogies in biblical history. Epiphany has demonstrated its true skill, stolen the reader's endless nearby epithets or synonymous metaphors, forcing the reader to think about his work. This reception was called "Weaving DVILLS".

In the Agiography of the 14th and 2nd centuries, the principle of abstraction was widely widespread, when the household, political, military, economic terminology, the names of the posts, specific phenomena of the country ... "The writer resorts to the periprase, using the impressions of the" Welject Sale " , "Lord of Graduated", etc.

The names of episodic characters are eliminated, they are called simply as "a husband of someone", "some kind of wife", while "some", "some", "one" serve the seizure of the phenomenon from the surrounding household environment, from a particular historical environment. " Agiographic principles of epiphany found their continuation in the work of the logo in the work.

Pahomi logo.

Pahomi, Serb by origin, came to Russia no later than 1438. On 40 -80, his work is accounted for: he wrote at least 10 lives, many commendable words, holy services and other works.

Recall the life of Feodosia Pechersk, as his Anthony discussed, recalling the difficulties awaiting him on the monastic path, as all the ways tried to return his mother to worldly life. There is a similar situation in the "Life of Kirill Belozörsky", written by Pakhomi. The young man goat is brought up from his uncle, a man of rich and famous. Uncle wants to make a goat treasurer, but the young man eager to get into the monks. And so happened to come Hegumen Stefan and the young man fell to his legs, shed tears, prayed to take him into monks, and he fulfilled the guy's desire.

Then Stephen goes to Timothy, Justice Guy, inform him about taking out the nephew. The conflict is only barely contacted, and not depicted. Timofey, having heard about what happened, "Trying the Word, to the same, and sorrow and some perventual proud to Stephana." That offended leaves, but Timofey, ash by his pious wife, immediately repents "about the words, verbly to Stephana," returns him and asks for forgiveness. In a word, in the "standard" valetural expressions, a standard situation is depicted, not correlated with specific characters of this life.

At the beginning of the 15th century, under the pen Pahomiya logo was created by new living canon-well, "decorated" lives, in which living, "realistic" dashes inferior to beautiful, but dry periphrazes. But along with this, there are lives of another type, boldly broke the traditions that touch their sincerity and ease. Such "Life Mikhail Klopsky".

"Life Mikhail Klopsky."

Unusually already very beginning of life. Instead of the traditional zeal, the story of augograph about birth, childhood and tore the future of the saint, it begins with the middle, with the scene of an unexpected and mysterious.

The monks of Troitsky on the bedside (near Novgorod) were in the church on prayer. Pop Macarius, returned to his cell, discovers that the cells are detached, and an unknown elder sits in it and rewrites the book of apostolic acts. Pop "Having embarrassed," returned to the church, called Hegumen and Breath and, and with them returned to the celu. But the cell was locked from the inside, and an elder unfamiliar to him continues to write. When he is asked, he answers very strangely: he repeats the word to the word every question given to him. The monks could not recognize even his name.

The old man visits the church with the rest of Cears, prays with them, and Igumen decides: "We have an old man, live with us." Everything else is a description of Miracles, Mikhail, and the name of him by the visiting monastery of Prince). Even the story of the "breakdown" of Mikhail is surprisingly freaky, with household details, there is no traditional praise saint.

The unusualness of the "livestry of Mikhail Klopsky", created in the age of creations, the plowing of the logo, should not, however, wonder. The case here is not only in the author's identity, but also in the fact that the author of Life-Novgorod, he continues in its work of the tradition of Novgorod Agiography, which, like all the literature of Novgorod of that time, was distinguished by immediacy, unassumature, simplicity, relatively with Moscow's literature or Vladimir-Suzdal Rus.

However, "realism" of life, its plot enormality, the liveliness of scenes and dialogues - all this was so contrary to the agiographic canon, which already in the next century, the lives had to process.

We are comparable only one episodes- Death description of Mikhail in the 15th century and in the alteration of the 16th century. In the initial editorial office, we read: "And the Dragging Mikhail month of December in Savin day, going to the church. And stood on the right side of the church, in the yard, against theodosyeva coffin. And so much to talk to him, Igumen and the elders: "What, Michael, we don't stand in church, and stand in the yard?" And he spects them. "That Az want to lie down." Yes, he took the cadylonitsa yes Teman (incense), yes Shol in Kiel. And he sent to him Igumeng networks and threads from the meal. And they revealed, the Toyakan is still smoking, and he is not (died). And soaked the place of seeker, the earth of Merezla, where to put it. And the Chernytsi Hegumen is leaving - testing the place where Mikhail stood. So from that place look at the land of Tala. And they honestly Pogrebosh. " This relatively, living story has been resolutely recycling. So to the question of Hegumen and brethren, why he prays in the courtyard, Mikhail now responds as follows: "This peace of mind is in century, I can instantly instill imam." The episode, when he goes into his cell, was also reworked: "And he enjoys the cadyl, and admitted to the cultivation of Fimiham, he moves into her cell, the brethren of the same, who saw the Holy Toliko island, and Paki Tolika Tolikov. Hegumen also moves to the sceress and she sends himself to the saint, taste it over. They came from Hegumen and Vnidosh to Keliya Svyataro, and we saw the departure to the Lord, and the ruck of the Cross of the Bench of the Guy, and the way, Icho Sleeping and Fragrance Multiple Empty. " The following is described in the burial of Mikhail; And he mourn not only the monks and the archbishop "with the entire Sacred Cathedral", but also all the people: people hurry to the funeral, "the Bystrins river are submitted, the tears are increasingly personal." In short, Vasily Tuchkova acquires, edited by Vasily Tuchkov, exactly what would create it, for example, Pakhomy logo. These attempts to get away from the canons, bring the breath of life into literature, to decide on literary fiction, to divert from straight diather to appear not only in lives.

Giland genre continued to develop in the 17-18th centuries: "Tale of luxurious life and fun", "Life of the Avvakum Protopopa" (1672); "Life of Patriarch Ioacima Savelova" (1690), "Life Simon Volomsky", end 17th century; "Life Alexander Nevsky." The autobiographical moment is fixed in different ways in the 17th century: here and the lives of the mother, compiled by the Son ("Tale about Orena Osorgina"); and "Azbuka", composed on behalf of "naked and poor man"; and "Message of the Tanner Needle"; And the Avvakuakum and Epiphany actually written simultaneously in a single earthen prison in Epos and representing a kind of diptych.

"The Life of the Avvakum Protopope" is the first autobiographical work of Russian literature, in which Avvakum himself told about himself and his long-suffering life.

Speaking about the composition of the Avvakum Protopopopus, A.N. Tolstoy wrote: "These were brilliant" Life "and" Messages "of the Buntar, a frantic Protopopa of Avvakum, who ended with the literary activities to terrible torture and execution in Naverosk. Avvakum's speech is all on a gesture, Canon is destroyed to smire, you physically feel the presence of a storyteller, his gestures, his voice. "

4. Conclusion

Having studied the poetics of individual works of the Old Russian literature, we will conclusion about the peculiarities of the genre of life.

So, the zhila 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 life (the story about the path of the righteous, his piety, asceticism, creative wonders, etc.). Characteristic features of the agiographic canon are:

Cold rationality

Required extension from specific facts, names, realities

Theatricality and artificial computers of dramatic episodes, the presence of such elements of the life of the Holy, about which Aguograph did not have any infinitioners.

The importance of the moment of a miracle, revelation. It is a miracle makes movement and development in the biography of the saint.

It must be said that the genre of life is not standing in place, it gradually changes. The authors depart from the canons, inlet in the literature, the breath of life is solved on literary fiction ("Life Mikhail Klopsky"), speak in a simple language ("Life Protopopopa Avvakum").

The Old Russian literature was evolving, developed together with the growth of the general education of society.

In this general cultural background, originally and independently thinking writers, medieval journalists, poets appeared.

5. Literature

D.S.Likhachyov. Great heritage. Classic works of literature ancient Rus.-m., 1975, p.19

I.P. Emermin. Literature of ancient Russia (etudes and characteristics) .- M.-L., 1966, p.132-143

D.S.Likhachyov. Man in literature ancient Rus.-m., 1970, p. 65.

I.P. Emermin. Literature of ancient Russia (etudes and characteristics) .- M.-L, .1966, p.21-22

V.O. Welchevsky. Old Russian residents of saints as a historical source. - m., 1871, p.166.

Life, Agiography is One of the main epic genres of church literature, whose flourishing fell on the Middle Ages. An object of the image is a feat of the faith, committed by a historical person or a group of persons (martyrs of faith, church or statesmen). More often, the whole life of the saint becomes the feat of faith, sometimes only one part is described in live, which is the feat of faith, or an object of the image is only one act. Hence the two main genre subspecies: Martyrie (martyrdom) - describing the martyrdom and death of the saint, the lives of BIOS, - telling about the vitality of life from birth to death. A special subspecies is a gradal novel (see). The origins of the living genre lie in an antiquity: in myth, ancient biography (plutarch), tombstone, a fairy tale, an Hellenistic novel. However, directly the agiographic genre is under the influence of the Gospel (the story of Christ's earthly life) and the Acts of the Apostles. On Russia, life in South Slavic translations came from Byzantium along with the adoption of Christianity at 10 V. Soon their own translations of Byzantine lives, and then the genre was mastered by the old Russian spiritual writers (the first Russian lives - the legend and reading about Boris and Gleb, the lives of Feodosia Pechersky, the 11th century; live from the Kiev-Pechersk Pavering of the first third of the 13th century).

Appointment of life

Main appointment Life - asked, didactic: the life and exploits of the saint are considered as an example for imitation, his suffering is as a sign of a divine chosenness. Relying on the Holy Scripture, life usually puts from Christian positions to the central issues of human being: what predetermines the fate of a person? How wore it is in his choice? What is the innermost meaning of suffering? How should it be related to suffering? Solving the problem of freedom and necessity from Christian positions, life often draws such a situation when the saint can avoid torment, but it does not consciously do, on the contrary, he gives himself to the hands of the painters. The first Russian holy princes-martyrs Boris and Gleb, although anonymous author of the Boris and Gleb and Gleb, and Nestor, the author of reading about Boris and Gleb, and Nestor, the author of reading about Boris and Gleb) of death could be avoided. A whole group of life has been allocated with clearly entertaining plots: love and hatred, separation and meetings, miracles and adventures, manifestation of extraordinary human qualities (J. Eustafia Poschida, J. Alexy, man of God, J. Galaktion and Epistimia, etc.). Imprinting the feat of a particular person, lives can also tell us about the basis of the monastery or the history of the construction of the temple or the appearance of relics (relics). The foundation of the Trinity-Sergius Monastery is narrating into the lives of Rev. Sergius Radonezh, about the events of historical life, and guest monuments dedicated to Boris and Gleb are told about the princely gravestics; On the time of the invasion of the Livonian Order and complex political relations with the Ord - the lives of Alexander Nevsky; On the tragic events caused by Tataro Mongol conquest, the lives dedicated to the princes killed in Horde (J. Mikhail Chernigovsky, 13 century and J. Mikhaila Tverskova, beginning 14th century).

Canon, that is the samples of the genre attached by the church and literary tradition, determines the artistic structure of life: the principle of generalization when creating the appearance of the saint; Type of narrator, rules for constructing (composition, set of topos), their verbal stencils. Often, such independent genres, as a vision, miracle, praise, crying are included in life. The author of life is focused on showing the pious life of the saint, which he knew either personally or at oral or written testimonies. Based on the requirements of the genre, the author had to recognize all his "nerazuma", emphasizing in the accession, that he was too insignificant to describe the life of a man marked by God. On the one hand, the look of the narrator on his "hero" is a look of an ordinary person on an extraordinary person, on the other, - objectively, and the narrator - the face is not quite common. For the preparation of lives, a man could take a book, not only knowledgeable in the writings of his predecessors, which possesses a literary gift, but also to interpret the divine fishery by the analogies, mainly from the Holy Scriptures.

Life could read in the temple (Special short lives in the composition of collections - Prolodov (Greek. Synaksarey) - read during the service on the 6th song of the canon), behind the monastery meal and at home. Extensive lives, as well as brief in prologues, in Byzantium, distributed in the collections that came with the adoption of Christianity and Rus, which are mini-chetya. In the 16th century, Metropolitan Macarius united all the lives written by that time, recognized by the Church, in the general arch, called the Great Mini-Chietia. In the 17th-18 century, after Metropolitan Makarius, in many ways following his work, make up their own versions of lives - Chettyh Mine - Ivan Milyutin, Hermann Tulupov, Dimitri Rostovsky. DM.Lostovsky not only relies on the experience of his great predecessor Metropolitan Makaria, but also edits the Chenet Nei Rebu, turning to different, incl. to Latin sources. Over time, the genre developed and could acquire local traits, for example, in regional literature.

In the 17th century, the medieval genre of Life began to undergo significant changes: it became possible to write autobiographical life ("Life of the Avvakum Protopopa") or a combination of live and biographical stories ("Life of Julia Lazarevskaya"). In church practice, lives like the lives of the devotee - a local saint or a canonized church - persists before the new time ("Legends on the life and exploits of the Blessed memory of about. Serafima" - Seraphim of Sarovsky (1760-1833), canonized by the Russian Church in 1903). Genre signs of life can be used in modern literature: F.M.Dostoevsky "Brothers of the Karamazov" (1879-80), L.N. Tolstoy "Father Sergius" (1890-98), N.S. Sobelkov "Sobira" (1872 ), L.N.N. Andreyev "Life of Vasily Fewish" (1904), I.A. Bunin "Matthew is turning" (1916), "Saint Eustiatry" (1915), Ch. Atmatov "Floch" (1986).

Life, the Agiography happened from Greek Hagios - Saint and Grapho, that in translation means - I write.

Life as a genre of ancient Russian literature

In the 11th and early 12th century, the first lives of 2 lives of Boris and Gleb, the lives of Feodosia Pechersk, Anthony of Pechersky (not survived to the present).

Their writing was an important step in the ideological policy of the Russian state.

At the time when these lives were created, the Russian princes strongly sought the right to the canonization of their Russian saints in the Konstantinople patriarch, as it would increase the authority of the Russian Church.

The first and important condition for the canonization of Saint was the creation of the lives of this saint.

Here we give an example of the lives of Boris and Gleb, Feodosia Pechersk.

Both lives are written by Nestor.

These lives belong to 2 agiographic types - Martyriana (stories about the martyrdom of the saint) and monastic lives, in which he is narrating about the life of the righteous, his piety, asceticism, creative wonders and others.

When writing lives, Nestor has taken into account all the requirements that are presented to the agiographic canon. Of course, he was familiar with the transfer of Byzantine lives, but showed such an artistic independence that became one of the outstanding ancient Russian writers.

Features of the genre of the first Russian saints

"Reading about Boris and Glabe" begins with the introduction of the whole human race: the creation of Adam and Eve, their sin, the impact of "idolatry" of people, the memory of the teachings and crucifixions of Jesus Christ, who came to save the whole genus human like Began to preach the new teachings of the apostle and how the new faith trembled.

Nestor told about the details of the Baptism of Rus Prince Vladimir. And this act he described as the most joyful and solemn: all Russian people hurry to adopt Christianity, and none of them opposes and does not even speak in spite of the will of the prince himself, and Vladimir himself rejoices, as he sees the "new faith" of converts of converts Christians. So, this is how the events that occurred to the villain murder of Boris and Gleb Svatopolk are described. Nestor showed that Svyatopolk acts on the shivel of the devil.

Historical introduction to lives is necessary to show the unity of the global historical process: the events that occurred in Rus is only a particular case of the struggle of God and the devil, and any act about who tells Nestor, he is looking for an analogy, a prototype last story.

Boris Nestor compares with a biblical Iosofo, who also suffered because of the envy of the brothers.

If you compare Life with the Chronicles, you can see that in the chronicle nothing is said about childhood and youth Boris and Gleb.

In life, according to the rule of the agiographic genre, Nestor tells how even the Patterns of Boris constantly read the lives and torment of the saints "and dreamed of aware of the same martyrdom. In the chronicles there is no mention of marriage Boris, and in Life Boris seeks to avoid marriage, but marries only at the insistence of his father. In the chronicles, there are living human relations: Svyatopolk attracts Kiev residents to his side by saying the gifts ("Imsenis"), they are reluctant, because in the troops of Boris are the same Kievans, and they are afraid of a fratricide war: Svyatopolk can raise Kiev Against their birth, who went hike with Boris. All these episodes in the chronicles look vividly, and in "reading" they are completely absent.

In life it is shown that Gleb does not understand what he must die for. Unsuitless youth Gleb is very elegant and touching. Even when the killer "took the saint Gleb for the honest chapter", that "silently, Agnya Agnya is unemployed, the whole thing about the name to God and the leap on the sky praying."

Here is another feature of the agiographic genre-abstraction, avoidance of concreteness, live dialogue, names, even living intonations in dialogues and monologues.

In the description of the killing of Boris and Gleb, too, there are no bright colors, only prayer is shown, and ritual, hurry the killers "end their business".

So, we will summarize: the agiographic genre is inherent in cold rationality, aware of the extension from specific facts, names, realities, theatricality, and artificial pattics of dramatic episodes. The presence of such elements of the description of the life of the saint, like his childhood, youth, pity, the rigor, in which he kept himself, asceticism, compliance with the post, permanent reading of Psalms, and the Most High prayers.

The originality of the genres of the ancient Russian literature. Life

Introduction

Every people remember and knows their history. In legends, the legends, the songs were maintained and passed from generation to generation information and memories of the past.General lift of Russia inXI The century, the creation of writing centers, literacy, the appearance of the whole of the Pleiads of the educated people of their time in the Prince of Boyarskaya, the church-monastery environment has determined the development of ancient Russian literature. "Russian literature without a small thousand years. This is one of the most ancient literature of Europe. It is ancient than French, English, German literature. Its beginning goes back to the second half of the X century. From this great millennium, more seven hundred years belongs to the period that is called "Ancient Russian Literature".<…> Old Russian literature can be viewed as literature of one topic and one plot. This story is a world history, and this topic is the meaning of human life, "writes D. S. Likhachev. Old Russian literature until the XVII century. Does not know or almost does not know the conditional characters. The names of the actors are historical: Boris and Gleb, Feodosij Pechersky, Alexander Nevsky, Dmitry Donskoy, Sergius Radonezh, Stefan Perm ... Just as we talk about the epic in folk creativity, we can talk about the epic of the ancient Russian literature. Epos is not a simple amount of epic and historical songs. The epics are plugly interrelated. They paint us a whole epic era in the life of the Russian people. Epoch and fantastic, but at the same time historical. This era is the time of the reign of Vladimir Red Sunny. The action of many plots, which obviously existed before, was transferred, and in some cases there were later. Another epic time is the time of independence of Novgorod. Historical songs draw us if not a single era, then, in any case, a single course of events: XVI and XVII centuries. Advantage. Ancient Russian literature - Epos, telling the history of the Universe and the history of Russia. None of the works of ancient Russia - transferable or original - is not properly. All of them complement each other in the picture of the world created by them. Each story is completed by the whole, and at the same time, it is associated with others. This is only one of the heads of history of the world. The works were built according to the "Anflad Pattern". Life was complemented over the centuries to the services of the Holy, the description of his posthumous miracles. It could expand additional stories about the holy. Several lives of the same saint could be connected to a new one product. Such fate is frequent for literary works of ancient Russia: many of the stories in time begin to be perceived as historical, as documents or narration about Russian history. Russian scribes are in the agiographic genre: in the XI - early XII century. The lives of Anthony Pechersk were written (it was not preserved), Feodosia Pechersky, two options for Boris and Gleb. In these lives, the Russian authors undoubtedly familiar with the agiographic canon and with the best examples of Byzantine Agiography, show how we will see, enviable autonomy and discover high literary skills.

Life as a genre of ancient Russian literature

In the XI - early XII century. The first Russian lives are created: two lives of Boris and Gleb, "Life of Feodosia Pechersky", "Life of Anthony of Pechersky" (not survived to the new time). Their writing was not only a literary fact, but also an important link in the ideological policy of the Russian state. At this time, the Russian princes persistently achieve the rights to the canonization of their Russian saints in the Konstantinople, which would significantly increase the authority of the Russian Church. The creation of life was an indispensable condition for the canonization of the saint. We will look at one of the lives of Boris and Gleb - "Reading about life and about the emotion" of Boris and Gleb and "Life of Feodosia Pechersk". Both lives are written by Nestor. Their comparisons are particularly interesting, as they represent two agiographic types - Martyriana (the story of the martyrdom of the saint) and monastic lives, which tells about all the life of the righteous, his piety, asceticism, wonderful, etc. Nestor, Of course, took into account the requirements of the Byzantine Agiographic Canon. There is no doubt that he knew the transfer of Byzantine lives. But at the same time, he showed such an artistic independence, such an outstanding talent that already creating these two masterpieces makes it one of the outstanding ancient Russian writers.

Features of the genre of the first Russian saints

"Reading about Boris and Gleb" opens with a spare introduction, which sets out the whole history of the human race: the creation of Adam and Eve, their sin, refuses the "idolatry" of people, remembers, as he taught and crucified Christ, who came to save the human race, how to preach The new teaching of the apostle and tried the new faith. Only Russia remained "in the first (former) charming Idolskaya (remained pagan)." Vladimir Bestil Rus, and this act is depicted as a universal celebration and joy: people are rejoiced, hurrying to take Christianity, and none of them oppose and not even the "verbolet" "contrary to" the will of the prince, Vladimir himself is rejoiced, seeing the "warm faith" Newlyracted Christians. Such is the prehistory of the villain murder of Boris and Gleb Svyatopolk. Svyatopolk is thinking and acting on the shivel of the devil. The "historiographic" introduction to lives meets the ideas about the unity of the world historical process: the events that occurred in Russia, only a private event of the eternal struggle of God and the devil, and each situation, every act Nestor is looking for an analogy, a prototype last story. Therefore, the decision of Vladimir to Bract Russia leads to comparison with Eustafius Poschada (the Byzantine Saints, the life of which was above) on the grounds that Vladimir, as the "Arm of Plakida", God "Spon (in this case - illness) Neckaku", After that, the prince decided to be baptized. Vladimir is compared with Konstantin Great, whom Christian historiography revealed as the emperor who proclaimed Christianity by the state religion of Byzantium. Boris Nestor compares with the biblical Joseph, victims of the envy of the brothers, etc. On the peculiarities of the genre of life can be judged by comparing it with the chronicles. Characters traditional characters. In the chronicle, nothing says childhood and youth Boris and Gleb. Nestor, according to the requirements of the agiographic canon, tells how else Boris's letters constantly read the "live and torment of the saints" and dreamed of a wait for the same martyrdom. The chronicle does not mention Boris's marriage. Nestor has a traditional motive - the future holy seeks to avoid marriage and marries only at the insistence of the Father: "Do not blame for the sake of body", but "of the law for Cessecigo and Obedience of Father." Next, the plots of live and chronicles coincide. But how are both monuments in the interpretation of events! In the chronicles, it is told that Vladimir sends Boris with his warriors against Pechenegs, in "reading" it is said abstractly about some "rational" (that is, enemies, opponent); In the chronicles, Boris returns to Kiev, as it did not "found" (did not meet) the enemy army, in the "reading" of the enemies turn to flight, as they do not solve "the way against the blissful". In the chronicles, there are living human relations: Svyatopolk attracts Kiev residents to his side by distributing her gifts ("Imsenis"), they are taken reluctantly, since the Troops of Boris are the same Kievans ("The Brothers of them") and - as it is completely natural In the actual conditions of that time - the Kievans are afraid of a fratricidal war: Svyatopolk can raise the Kiev residents against their rhodas who have gone to a hike with Boris. Finally, let us recall the character of the Svyatopolki ambassadors ("to the fire of the TI") or the negotiations of it with the "Supreme Warmhouse". All these episodes in the chronicle story look very vital, in "reading" they are completely absent. This is manifested by a dictated literary etiquette towing trend towards abstraction. Aguiographer seeks to avoid concreteness, live dialogue, names (remember - the Viola River, Vyshgorod, Pastz, is mentioned in the chronicle, - apparently, Elder Vyshgorod residents, etc.) and even living intonations in dialogues and monologues. When the murder of Boris is described, and then Gleb, then the doomed princes only pray, and they pray ritually: either, quoting the psalms, or - contrary to any vitality - hurry the murderers "to conquer their own business".On the example of "reading", we can judge the characteristic features of the agiographic canon - this is cold rationality, aware of the extension from specific facts, names, realities, theatricality and artificial patient of dramatic episodes, the presence (and inevitable formal design) of such elements of the saint, which Aguograph was not the slightest information: an example of this is a description of the children's years of Boris and Gleb in "reading". The anonymous life of the same saints is known. "Tale and passion and praise Boris and Gleb." It seems a very convincing position of those researchers who see in an anonymous "Tale of Boris and Gleb" the monument, created after "reading"; In their opinion, the author of "legends" is trying to overcome the schematicness and conventionality of traditional lives, fill it with living details, drawing them, in particular, from the initial zhitty version, which reached us as part of the chronicle. Emotionality in the "tale" thinner and sincere, with all the conventions of the situation: Boris and Gleb and here are badly in the hands of the murderers, and here you have time to pray for a long time, literally at the moment when the murderer swords are already listed on them, etc. But at the same time, the replicas of their warrets of some sincere warmth and seem more natural. Analyzing the "legend", a well-known researcher of the ancient Russian literature I. P. Eremin paid attention to such a touch: Gleb in the face of the murderers, the "body is lost" (trembling, weak), asks for mercy. Asks how children are asked: "Do not date me ... don't date me!" (Here "acts" - touch).

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"The morality is one in all centuries and for all people. Reading about outdated in detail, we can find a lot for yourself. " . These words of Academician D.S. Lihachev are forced to think about how the spiritual literature can give a modern reader that we can open in it for yourself.

Spiritual literature is a special reservoir of Russian culture and, in particular, literature.

Definition itself - "spiritual" - indicates its purpose: to build a spirit in man (what encourages actions, to activities), to organize morally, to show the ideal. Old Russian literature as an ideal put forward Jesus Christ. Its example follows the heroes of the gortgage genre.

Life is one of the most stable and traditional genres of Russian literature. The first translations of the living works were delivered from Byzantium and appeared in Russia together with the Bible and other Christian books at the end of the X-early XI century. In the same XI century, the genre of life was established in the literature of Kievan Rus.

It was then that the original living works were created, whose heroes were born in Russian land and amounted to her pride in front of other countries professing Christianity. This is the princes-brothers Boris and Gleb, the price of his life did not break the commandments "not kill" and did not raise the arms against the brother Svyatopolk; Rev. Feodosius Pechersky, Church Worker and the author of the teachings; Princes - the devotees of Christianity Olga, Vladimir, Alexander Nevsky.

The composition of the right live should be triple: entry, the story about life and the acts of the saint from birth to death, praise; Quite often, the description of the wonders was joined.

High theme is a story about the life of a person who serves people and God - determines the image of the author in the life and the style of the narration. The emotionality of the author, his excitement color all the narrative in lyrical tones and create a special, solemn-elevated mood. The style of the narrative is a high, solemn saturated quotes from the Holy Scriptures.

So canonical traits of life:

- this is the biography of the saint;
- compiled after the death of the righteous;
- the narrative is conducted from a third party;
- the composition is based on a strict scheme;
- The image of the hero image is idealization;
- the inner world of the hero is not depicted in the development, he is a chosen one from the date of birth;
- space and time conditional;
- in the image of Holy, if possible, all the individual traits of character, particular, chance, were eliminated;
- narration tone solemn, serious;
- Living language Books, with an abundance of church salvations;
- The plot is a spiritual feat of the saint.

Thus, in strict, thought-out to the parts, the spiritual ideals of ancient Russia found the expression of the spiritual ideals of the ancient Rus.

Before the creators of life spells, the task is not to show the individual character of the saint. He was a carrier of Christian virtues, and only. But when the lives of Russian saints were created, their images were still alive in the memory of descendants, and the authors often retreated from this scheme, endowing the hero with bright individual human features, thereby "aloying" the image of the saint, approaching it to the reader. As the ancient Russian literature, as much more often, and more and more went out of the church framework, while maintaining his high spiritual mood, moral height and instructiveness. So happened with the genome of life.

We reached us three original lives compiled according to these canons: two lives of Princes Boris and Gleb and the lives of Feodosia Pechersk.

Already in our time, canonized, they were recognized as Holy Andrei Rublev, the Amvrosy Optina, Ksenia Peterburger, their lives were written. Recently, the lives of elders were published: Nikolai Archpriest (Guryanova), Archimandrite John (Peasteankin), Archimandrite Kirill (Pavlova).

In 2004, the publishing house of the Novo-Tikhvin female monastery of the city of Yekaterinburg released the book "The Life and Miracles of the Holy Righteous Simeon Verkhotursky, the Wonderworker." This life is built according to the laws of the genre, it is possible to detect traditional canonical traits.

First of all, it is the biography of St. Simeon, compiled after the death of the righteous (as it should be in accordance with the laws of the genre). But if earlier space and time was depicted in life conditionally, then in this work they are real and specific. True, the year of birth of Simeon is definitely not specified, but presumably he was born around 1607. He was born and lived at the beginning of the European part of Russia. His parents belonged to the noble class. Unfortunately, neither their names or the genus of classes are unknown. "Probably, the parents of the wreath of God were the people of God-fearing and had a great diligence to upbringing in the son of Dobron and True Faith. This is evidenced by the entire subsequent life of the righteous. " .

As in traditional lives, the image of the image of the hero is idealization: "From an early age, Simeon felt aversion to earthly benefits and inevitable everyday unrest. From the young pore, he sought to the boggling and disbelief, but the environment was a hindrance in this kind. Wanting to find a privacy for more convenient execution to the feats of piety, as well as avoiding his soul of the temptations and shed, righteous Simeon decided to leave his homeland, wealth, knowledge and retire to places more secluded. " . Choosing him fell on Siberia, shortly before the one affiliated to Russia and still known to Russian people.

Talking about the future life of Simeon, the authors of life call specific places, dates. Saint Simeon settled in the village of Mercushino, which was located on the banks of the river Tours, fifty versts from the city-fortress Uphoturier. Verkhoturia was founded in 1598, shortly before arrival in Siberia of Righteous Simeon. And Mercushino village was founded at the beginning of the XVII century.

In the description of the village of Merkushino, you can see some signs of traditional zhiya genre: the use of epithets, the metaphor makes the narrative more expressive, bright, gives the liveliness of the language. "Village Merkushino was distinguished by a majesticly excellent location. Comfortable bends of tours, faded meadows, hills, breadths of valleys and deaf forests, which seek the obstacle on the path of any fuss, were connected here. And the most amazing thing that all this could be covered with one glance. " .

In general, the language of the work of the book, the story is conducted from a third party, it is distinguished by non-industrialism of the presentation, calm intonation - just as it was in other lives. There are obsolete words here: the versta, black, idolocks, pen and others. But in the language of life there are almost no church salvations, it is simple and understandable to the reader of the XXI century.

The new approach of the authors of life about Simeon manifested itself and in the fact that, telling about the life of the righteous, they are talking about the historical era of the XVI century, and about the nrules of people, and their life. For example, a description of the life of the peasants of the village of Merkushino: "The huts then mostly consisted of one room, where the whole family lived. Everyone had lunch at one large table under icons in the red corner, ate from a common bowl, most often soup and porridge, dug them in turn, starting with the elder in the family. At night, everyone was stacked to sleep on the shops at the walls, and some places were missing, he went down on the floor. " . Of course, for a person from the noble class, this existence would be difficult tolerant burden. But righteous Simeon, despite its noble origin and, consequently, the demanding of tastes and habits, did not bete life in peasant homes.

Talking about Simeon's life in Merkushino, Agiographs tell about his classes, prayers. Living in Merkushino, Simeon did not have a permanent dwelling, but passed from the house to the house. This was facilitated by the lesson, whom the righteous supported his existence. This occupation was tailoring. Of all kinds of clothes, Simeon sewed mostly "fur coats with stripes," and working on other people's clothes, "thought about the attire of his soul, about clothes of impassism and chastity." . With special love, he was engaged in the work on poor people who usually refused to take a fee for their works. He considered it quite sufficient for himself for his remuneration and food used by the owners during work.

Another favorite activity of Simeon was fishing. To do this, he went to a secluded place with a fishing hand. There, sitting under a waxing fir on the bank of the tours, "reflected on the greatness of the Creator."

According to tradition, the inner world of a person is not depicted in the development, the hero is ideal, as is the chosen one from the moment of birth. These perfect features are constantly emphasized. To avoid fees for their work, righteous Simeon, without having ended with sewing, often early in the morning without the knowledge of the owners left home and settled in a new place. For this, he often was insulted and even beatides, but the righteous, having a high opinion about himself, transferred them patiently as well-deserved.

In fishing, he showed moderation: I caught fish only for day intake.

In ancient lives, in the image of Holy, all individual traits of character, particularly eliminated. About the image of Simeon can not be so to speak. Before us is still not an abstract ideal, but the earthly sufferer, a living person. We can imagine his personality, character: "smarmer, quiet appearance of the ward of God, his meek, respectful appeal with everyone, a simple and wise word made an amazing impression, without a doubt, soften the fierce of many hearts." .

The composition of life complies with the requirements of the genre. Finishing the description of the life path of Simeon, the authors summarize. The narration of the death of the hero is distinguished by calm intonation, leisureness of the presentation (as it was in ancient lives): "suffering from the abdomen's illness, probably from strict abstinence, righteous Simeon moved to the Lord back in rather young years. This happened between 1642 and 1650. Residents of the village of Mercushino, who fed deep respect for the righteous, buried him with honor from the newly built parish Mikhailo Arkhangelsk Church. " . The authors of life argue that, unlike most of the Saints, Simeon died with a young man: "The feat of the Mercushian desires of God, with many of his life, not yet seen, and some even weed, was an exceptional phenomenon. The diligent execution of the Gospel Commandments of St. Simeon was cleared of passions, he returned his soul to God for a relatively short life - he went to the kingdom of heaven at the age of 35 - 40 years, although many of the great children of God reached such a cleansing of the heart only on the slope of their lives. " Summing up his life, the authors again emphasize the ideality of the hero: "It was the wonderful roe of God." .

Then, in accordance with the composition of the genre, posthumous miracles are described. After death, the body of Simeon turned out to be unprecedented: in 1692 the coffin with the body of Simeon suddenly began to "go up from the ground and appeared on top of the grave. Through the slots of its covers could be considered non-rented remains. Soon, a jet of miraculous power was richly flowed from the relics of the wretched. "

Further describes cases of healing. For example, at the Nerchinsky Voivier Anthony Savelova was sick of servant Grigory (challenged with difficulty). The governor, going to the place of service in Nerchinsk, took with him and the servant who asked the permission to come to Merkushino towards the coffin of the righteous. After the pack Gregory, taking a little land from the coffin, wrestle her hands and legs, and then stood on his feet and began to walk.

Another example: The Siberian Governor Andrei Fedorovich Naryshkin was a servant Ilya Golovachev, who had eyes hurt, so he could not even carry light. He also helped the Earth with the grave of Simeon Righteous.

Such examples in the book gives a lot. These historical details of the authors took from the manuscript of Metropolitan Tobolsky and Siberian Ignatius - "Tale of the famous and testimoned about the manifestation of honest relics and partly the tale of the wonders of the Holy and Righteous Simeon, the new Siberian Wonderworker." It was the Lord of Ignatius who headed the examination of the relics of Simeon in 1695.

The fate of the power of Simeon is also described in life. In 1704, they were transferred from the village of Mercushino to the Verkhtursky St. Nicholas Monastery. An interesting fact about miracles during this procession is given in life. The transfer took place on September 12, 1704. The solemn procession headed from Merkushino in Verkhoturia. Following the relics of the Kolya Kolya Kolyas Kolyas. When he was tired, he applied with a prayer to the righteous as a living: "Brother Simeon, let's take a rest." And the procession immediately stopped, since the cancer could not be shifted during some time. On the way of following the procession in memory of these wonderful stops, several chapels were erected, which exist and so on.

A detailed story about N. Tagila's posting in the local history museum N. Tagila, then in Yekaterinburg, about the fate of people involved in these events, all this is the second part of Simeon's lives. In addition, the book includes applications containing a description of cases of assistance and phenomena of Simeon Verkhoturian suffering. These evidence with gratitude are left by people who lived not only in long-standing times, but also in our, it would seem distant from wonders.

This construction of the book, of course, does not correspond to the traditions of the genre. However, in general, in the life of Simeon (especially in its first part), the canonical traits of life are undoubtedly visible, although elements of innovation are observed.

You can believe or not believe the wonders described in life. But the stories about the life of the righteous, about their ministry people in our time are not only needed, but also interesting.

Nowadays, reading such instructive works is very important. "For the people of our century, distant from the ideal ministry, peace and people, rarely peering in themselves, more thinking about the present, than about the eternal, the heroes of gortgles seem strange. But, turning the pages of Russian lives, readers gradually discover the brightest, most intimate ideals. " .

List of used literature.

1. The life and wonders of the Holy Righteous Simeon Verkhotursky, the Wonderworker. - MPRO Publishing House Women's Monastery Novo-Tikhvinsky Ekaterinburg Diocese of the Russian Orthodox Church, 2004.
2. Likhachev D.S. Man in the literature of ancient Russia. - M., 1970.
3. Okhotnova V.I. Old Russian literature. - M.: Enlightenment, 2002.