Essay on the theme of man and his spiritual values of ancient Russian literature. Creation

CREATION

SCHOOL ESSAYS

The image of the hero in ancient Russian literature

"The first historical works allow the people to realize themselves in the historical process, to reflect on their role in world history, to understand the roots of contemporary events and their responsibility to the future."
Academician D. S. Likhachev

Old Russian literature, which includes epics, fairy tales, lives of saints, and (later) stories, is not just a cultural monument. This is a unique opportunity to get acquainted with the life, everyday life, spiritual world and moral principles of our distant ancestors, a kind of bridge connecting modernity and antiquity.
So, what is he, the ancient Russian hero of literature?

The first thing to note is that the depiction of a person in general in ancient Russian literature is very peculiar. The author deliberately avoids accuracy, certainty, detail, indicating a specific character. Professional activity or belonging to a certain social category determines the personality. If we have a monk in front of us, his monastic qualities are important, if the prince is princely, if the hero is heroic. The life of the saints is depicted specifically outside of time and space, being the standard of ethical standards.
The disclosure of the character of the hero of the story occurs through a description of his actions (acts, exploits). The author does not pay attention to the reasons that prompted the hero to this or that act, the motivation remains behind the scenes.
The Old Russian hero is an integral and uncompromising personality, living according to the principle: "I see the goal, I do not notice obstacles, I believe in myself." His image seems to be carved out of a granite monolith, his actions are based on unshakable confidence in the rightness of his cause. His activities are aimed at the good of his native land, for the good of fellow citizens. The epic hero, for example, is a collective image of the defender of the Motherland, albeit endowed with certain supernatural abilities, a model of civil behavior.
Whoever the hero is, he is courageous, honest, kind, generous, devoted to his Motherland and people, never looking for his own benefit, an Orthodox Christian. This man is strong, proud and unusually stubborn. Obviously, this fantastic stubbornness, so splendidly described by N.V. Gogol in the story "Taras Bulba", allows a person to achieve the task that he himself has determined for himself. For example, St. Sergius of Radonezh flatly refuses to become a metropolitan, Fevronia, contrary to her social status, becomes a princess, Ilya Muromets, not only defends Kyiv, but exterminates the enemies of the Russian land according to her own understanding.
A characteristic feature of the hero of ancient Russian literature is the absence of chauvinism, a humane attitude towards people of different nationalities. With all the patriotism, there is no aggressiveness. Thus, in the Tale of Igor's Campaign, the struggle against the Polovtsy is regarded as the defense of the Russian people from unexpected predatory raids. In the epic "The Legend of the Walking of the Kyiv Bogatyrs to Constantinople" "... young Tugarin is released to Constantinople and taught to conjure so that they do not come to Rus' for centuries."
St. Sergius of Radonezh, blessing Prince Dmitry for the battle with Mamai, says: "Go against the barbarians, rejecting the great doubt, and God will help you. You will defeat your enemies and return healthy to your fatherland."
Female images of ancient Russian literature carry creation, the warmth of a family hearth, love and fidelity. These are unusually subtle and intelligent representatives of the beautiful half of humanity, who know how to achieve their goal not by force, but by reason.
The man of ancient Rus' is inextricably linked with the nature around him. And although in ancient Russian literature there is no description of the landscape in the usual sense of the word for modern man, but the presence of living, animated forests and fields, rivers and lakes, flowers and herbs, animals and birds give the impression of an inseparable connection between people and the living world around.
The description of nature is most clearly expressed in the "Word ...", where natural phenomena, the animal world empathize with the hero:
"... The night has passed, and the bloody dawns
They proclaim disaster in the morning.
A cloud is moving in from the sea
For four princely tents….."
In all other works, the landscape is drawn extremely poorly, sometimes there is almost none at all.
However, St. Sergius seeks solitude among virgin forests, and Fevronia turns tree stumps into large trees with branches and foliage.

In general, we understand the language in which ancient Russian works of literature are written, because this, although ancient, is still Russian!
There certainly are outdated words (guni - outerwear, eliko - only, monk - monk, adamant - diamond, span - measure of length, incense - incense), the meaning of which is difficult to guess right away, but in the context of the work one can understand their meaning (prayer - worship, zegzitsa - cuckoo). Old Russian literature uses a very vivid, lively and figurative language. There is a lot of dialogic speech, respectively, colloquial vocabulary is used, which makes these works unusually folk. In ancient Russian literature, there are many epithets (silver shores, pearl soul) and comparisons (leaped like an ermine, swam like a white gogol, flew like a falcon, ran like a wolf, like a cuckoo, calls in a jura). Literary works are melodious, musical and unhurried due to the large number of vowels and sonorous sounds.
It is worth mentioning that the author does not use such an important thing as a portrait, without which we cannot imagine modern literature. Perhaps, in those days, the idea of a particular hero was common, and it was not necessary to describe his appearance, because it (the idea) was unspoken.
Also a means of artistic expression is epic hyperbolization and idealization.
The technique of hyperbolization is widely used in epics, the capabilities of many heroes and objects are exaggerated, enlivening and emphasizing events. (For example, the description of Idol Skoropeevich in the Bogatyr Word:
"And growth is good, not according to custom,
Between his eyes, an arrow is going well,
Between his shoulders he has a large fathom,
His eyes are like bowls
And his head is like a beer cauldron.)
The method of idealization is a method of artistic generalization that allows the author to create an image based on his ideas about how it should be (saints are ideal, family values are unshakable).
All elements of the composition (Prologue => Start of the action => Development of the action => Climax => Denouement => Epilogue) are present only in "The Tale of Igor's Campaign", and in epics, stories and lives there is no prologue, and the starting point of the action is the plot.
The spiritual values defended by the heroes of ancient Russian literature are still relevant today, almost a thousand years later. National independence, solidarity and unity of the nation, family values, Christian values (= universal values) are close and understandable to every citizen of Russia. The connection of times is obvious.
The first moral writings, socio-political writings, clarify social norms of behavior, make it possible to more widely disseminate the ideas of responsibility of each for the fate of the people and the country, instill patriotism and at the same time respect for other peoples.
The richness of the Russian language is the result of almost a thousand years of development of Russian literature.
In ancient Rus' there was a beauty of moral depth, moral subtlety and, at the same time, moral might.
To join the ancient Russian literature is a great happiness and great joy.

Bibliography:
B.A. Rybakov "The World of History" 1984
D.S. Likhachev "Anthology of Old Russian Literature"

In order to talk about ancient Russian literature today, there are enough reasons. Russian literature is over a thousand years old. This is one of the oldest literatures in Europe. Of this great millennium, more than seven hundred years belong to the period that is customarily called "Old Russian literature." However, the artistic value of ancient Russian literature has not yet been truly determined. The literature of Ancient Rus' should be seriously studied at school.

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Yatskina E.A., teacher of Russian language and literature, municipal educational institution "Butyrskaya OOSh", Valuysky district, Belgorod region.

Speech at the conference "Our Russia"

Old Russian literature is the center of Russian spirituality and patriotism

In order to talk about ancient Russian literature today, there are enough reasons.

Russian literature is over a thousand years old. This is one of the oldest literatures in Europe. Of this great millennium, more than seven hundred years belong to the period that is customarily called "Old Russian literature."

However, the artistic value of ancient Russian literature has not yet been truly determined. Ancient Russian painting was discovered: icons, frescoes, mosaics, ancient Russian architecture delights connoisseurs, the urban planning art of Ancient Rus' surprises, the curtain over the art of ancient Russian sewing is ajar, they began to “notice” ancient Russian sculpture.

Ancient Russian art makes a victorious march around the world. The Museum of Old Russian Icons is open in Recklinghausen (Germany), and special departments of Russian icons are in the museums of Stockholm, Oslo, Bergen, New York, Berlin and many other cities.

But ancient Russian literature is still silent, although more and more works about it appear in different countries. She is silent, because, according to D.S. Likhachev, most researchers, especially in the West, are looking for in it not aesthetic values, not literature as such, but only a means for revealing the secrets of the “mysterious” Russian soul, a document of Russian history. It was D.S. Likhachev discovers the spiritual, moral, artistic, aesthetic, and educational value of ancient Russian literature.

According to D.S. Likhachev, “literature was original. The publicism, moral exactingness of literature, the richness of the language of the literary works of Ancient Rus' are amazing.

In the school curriculum, the literature of Ancient Rus' is given a very modest place. Only one "Word about Igor's Campaign" is studied in detail. Several lines are devoted to "The Tale of Bygone Years", "The Tale of the Ruin of Ryazan by Batu", "Zadonshchina", "Instruction" by Vladimir Monomakh. Seven - eight works - is that really all that was created before the 17th century? Academician D.S. Likhachev wrote about this: “I am surprised how little time is given at school to the study of ancient Russian culture.” “Due to insufficient familiarity with Russian culture, there is a widespread opinion among young people that everything Russian is uninteresting, secondary, borrowed, superficial. The systematic teaching of literature is designed to destroy this misconception.

So, the literature of Ancient Rus' should be seriously studied at school. Firstly, the works of ancient Russian literature make it possible to educate the moral qualities of a person, to form national pride, national dignity and a tolerant attitude towards other peoples, towards other cultures. Secondly, and no less important, Old Russian literature is an excellent material for studying the theory of literature.

Over the past few years, there has been so much talk about the national idea. As soon as it is not formulated! And it was formulated long ago - in the works of ancient Russian literature. Here is how D.S. Likhachev: “Common destinies have linked our cultures, our ideas about life, life, beauty. In epics, the main cities of the Russian land remain Kyiv, Chernigov, Murom, Karela ... And the people remembered and still remember many other things in epics and historical songs. He keeps beauty in his heart, above the local - still some kind of supra-local, high, united ... And these "ideas of beauty" and spiritual heights are common despite the many-versus-mile disunity. Yes, disunity, but always calling for unity. And there was this feeling of unity for a long time. After all, in the legend itself about the calling of the three Varangian brothers, there was an idea, as I have long argued, about the brotherhood of tribes that led their princely families from the ancestors of the brothers. And who, according to the chronicle legend, called the Varangians: Rus, Chud (ancestors of the future Estonians), Slovenes, Krivichi and the whole (Vepsians) - Slavic and Finno-Ugric tribes, therefore, according to the ideas of the chronicler of the XI century, these tribes lived a single life, were between are connected with each other. And how did you go on trips to Tsar-grad? Again, alliances of tribes. According to the chronicle story, Oleg took with him on a campaign a lot of Varangians, and Slovenes, and Chuds, and Krivichi, and Measure, and Drevlyans, and Radimichi, and Glades, and Severs, and Vyatichi, and Croats, and Dulebs, and Tivertsy .. ."

It is important to note that ancient Russian literature was originally moral, humane, highly spiritual, since it arose as a result of the adoption of Christianity.

Writing was known in Rus' even before the adoption of Christianity, but it was used exclusively for business purposes (contracts, letters, wills), and possibly in personal correspondence. To write down texts known to everyone and repeatedly heard in everyday life on expensive parchment seemed completely inappropriate. Records of folklore begin only in the 17th century.

But after the adoption of Christianity, for the functioning of the church, books with texts of Holy Scripture, prayers, hymns in honor of saints or solemn words pronounced on church holidays, etc. were required.

Books for home reading also contained texts of the Holy Scriptures, theological writings, moral sermons, an exposition of world history and the history of the church, and the lives of the saints. The literature of the first decades of its existence was translated: Christianity came to Rus' with its own literature. But already a few decades after Christianization, Rus' possessed not just a “sum of books” dispersed among churches, monasteries, princely and boyar mansions; literature was born, which is a system of genres, each of which was embodied in many dozens of works that spread throughout Rus' in dozens and hundreds of lists. Secular monuments - translated and original - will appear later. Initially, literature served exclusively the purposes of religious education and enlightenment. Translation literature brought to Rus' the high (for its time) culture of Byzantium, which in turn absorbed the richest traditions and achievements of ancient science, philosophy, and rhetoric. So, answering the question about the origin of literature in Rus', we will come to the conclusion about the inextricable connection between Russian literature and European literature, about the origins of morality (literature was born as an instrument of education, not entertainment) and the high quality of the literary monuments of Ancient Rus' (literature that educates, spiritual not could be inferior).

Genre features of Old Russian literature

Biblical texts played a huge role in the book culture of Ancient Rus'. But in the middle of the 11th century, original works by ancient Russian authors appeared - Metropolitan Hilarion's "Sermon on Law and Grace", and later the first Russian lives (Antony of the Caves, Theodosius of the Caves, Boris and Gleb), teachings on moral topics. However, the most interesting and significant work of the first centuries of Russian literature, of course, is the Russian chronicle.

A chronicle - that is, a presentation of events over the years - is a specifically Russian form of historical narration. It is thanks to the annals that we know our history sometimes in the smallest detail. At the same time, the chronicle was not a dry list of events - it was at the same time a highly artistic literary work. It was about the chronicle that D.S. Likhachev spoke, developing his idea about the need for Old Russian literature in school: “Old Russian literature, unlike the literature of the 19th century, has, as it were, a child’s consciousness… And this ability, as it were, is akin to a young school consciousness.”

Folk legends about the first Russian princes - Oleg, Igor, Svyatoslav, Princess Olga, included by the chronicler in his text, were honed in the process of repeated oral reproduction, and therefore surprisingly figurative and poetic. No wonder A.S. Pushkin used the plot of one of these stories in his "Songs about the prophetic Oleg." And if we also turn to other chronicle stories, we will see their enormous moral and patriotic wealth. Dramatic pages of Russian history will unfold before us, warriors and politicians, heroes of battles and heroes of the spirit will pass before us ... But the main thing is that the chronicler speaks about all this in a vivid language of images, often resorting to the style and figurative system of oral epic tales. D.S. Likhachev approached the chronicle not only as a historian, but also as a literary critic. He studied the growth and change in the very methods of chronicle writing, their originality and close connection with the Russian historical process. (“History of Russian Literature” - 1945, “Russian Chronicles and Their Cultural and Historical Significance” - 1947). Academician Likhachev presented the connection between the chronicle of the 11th - 12th centuries with folk poetry and the living Russian language; as part of the annals, he singled out a special genre of "tales of feudal crimes"; showed the relationship of individual spheres of Russian culture of the XV - XVI centuries. with the historical situation of that time and with the struggle to build a centralized Russian state. The cycle of works by D.S. Likhachev devoted to Russian chronicle writing is of value, first of all, because they explore the artistic elements of chronicle writing; and chronicles are finally recognized not only as a historical document, but also as a literary monument. Dmitry Sergeevich notes such a feature of ancient Russian literature as the "choral" beginning, "the height of which in the epic and lyrics is indisputable." In the works of Russian culture, the proportion of the lyrical beginning, the author's own attitude to the subject or object of creativity, is also very large. One may ask: how can this be combined with the "choral" beginning, which was just mentioned? It goes together... “Take the Old Russian period, the first seven centuries of Russian culture,” writes D.S. Likhachev. - “What a huge number of messages from one to another, letters, sermons, and in historical works, how frequent appeals to readers, how much controversy! True, a rare author strives to express himself, but it turns out that he expresses ... ”And in the 18th century, how often did Russian classical literature turn to letters, diaries, notes, to a story in the first person. Poetry among all peoples lives as a self-expression of the individual, but Dmitry Sergeevich names prose works: “Journey ...” by Radishchev, “The Captain's Daughter” by Pushkin, “A Hero of Our Time” by Lermontov, “Sevastopol Stories” by Tolstoy, “My Universities” by Gorky, “Life Arseniev" Bunin. Even Dostoevsky (with the possible exception of "Crime and Punishment"), according to Likhachev, always narrates on behalf of a chronicler, an outside observer, he means someone on whose behalf the narration flows. This domesticity, intimacy and confession of Russian literature is its outstanding feature.

In addition, a thorough study of the features of chronicle narration allowed Dmitry Sergeevich to develop the question of forms of creativity bordering on literature - about military speeches, about business forms of writing, about the symbolism of etiquette, which occurs in everyday life, but significantly affects literature.

For example, Hilarion's "Sermon on Law and Grace". D.S. Likhachev calls it “an exceptional work, because Byzantium did not know such theological and political speeches. There are only theological sermons, but here is a historiosophical political speech that affirms the existence of Rus', its connection with world history, its place in world history. He says it's amazing. Then the works of Theodosius of the Caves, then Vladimir Monomakh himself, in his "Instruction" connecting high Christianity with military pagan ideals. Thus, ancient Russian literature puts not only moral. But also political and philosophical problems.

No less interesting is another genre of ancient Russian literature - the lives of the saints. D.S. Likhachev notes here such features of ancient Russian literature as instructiveness and at the same time confessionality: “Literature throughout its entire length retains a “teaching” character. Literature is a platform from which - it does not thunder, no - but nevertheless the author addresses the reader with moral questions. Moral and worldview.

Perhaps the impression of both arises because the author does not feel superior to the reader. Avvakum not only instructs in his Life, but encourages himself. He does not teach, but explains, does not preach, but cries. His "Life" is a lament for oneself, a lamentation for one's life on the eve of its inevitable end.

Anticipating the publication of a number of Russian hagiographies in the weekly "Family" in 1988-1989, D.S. Likhachev writes: for all people, then by reading about the obsolete in detail, we can find much for ourselves in general.And the scientist lists those moral qualities that glorified lives and which we need so much today: honesty, conscientiousness in work, love for the motherland, indifference to material wealth and concern for the public economy.

We all know the name of the great Kyiv prince Vladimir Monomakh.Vladimir Monomakh, Grand Duke of Kyiv, was the son of Vladimir Yaroslavich and a Byzantine princess, daughter of Emperor Constantine Monomakh. The writings of Vladimir Monomakh were written in the 11th-early 12th centuries and are known under the title "Instruction". They are part of the Laurentian Chronicle. "Instruction" is a kind of collected works of the prince, including the Instruction itself, an autobiography and Monomakh's letter to Prince Oleg Svyatoslavich. The lecture was a political and moral testament of the prince, addressed not only to his sons, but also to a wide range of readers.

Monomakh, like all literate people then, was brought up on the Holy Scriptures, patristic and worldly literature, which, of course, is also manifested in the “Instruction”. He always had the Psalter with him, he even took it on the road. Deeply lamenting the internecine strife of the princes, he decides to turn to his children so that they or those who happen to read his instructions take it with all their hearts and rush to good deeds.

At the beginning of the Teaching, Monomakh gives a number of moral instructions: do not forget God, do not have pride in your heart and mind, respect old people, "when you go to war, do not be lazy, beware of lies, give drink and feed the one who asks ... Do not forget the poor, give judge the orphan and the widow yourself, and do not let the strong destroy a person. Honor the old like a father, and the young like brothers. Most of all, honor the guest. Do not miss a person without welcoming him, and say a good word to him. a man who embodied the ideal of a prince who cares about the glory and honor of his native land.

Before us are moral instructions, high moral precepts, which have enduring significance and are valuable to this day. They make us think about relationships between people, improve our moral principles. But "Instruction" is not only a set of everyday moral advice, but also a political testament of the prince. It goes beyond the narrow framework of a family document and acquires great social significance.

Vladimir Monomakh puts forward the tasks of a national order, considering it the duty of the prince to care for the welfare of the state, for its unity. Internecine strife undermines the economic and political power of the state, only peace leads to the prosperity of the country. Therefore, it is the duty of the ruler to keep the peace.

The author of the "Instruction" appears before us as a highly educated bookish person, erudite, well versed in the literature of his time, as can be seen from the numerous quotations that he cites.

Yes, Russian literature began with “instructive”, preaching works, but later Russian literature unfolded more complex compositions in front of its readers, in which one or another author’s behavior was offered to the reader as material for reflection. This material also included various moral issues. The problems of morality were posed as artistic tasks, especially in Dostoevsky and Leskov.

The artistic method of ancient Russian literature

So, studying the works of ancient Russian literature, we get acquainted with the original Russian genres of literature and have the opportunity to trace their further development or influence on the literature of subsequent eras. It is in the lessons on ancient Russian literature that we must understand that this layer of our domestic literature is valuable in itself, has its own laws of development, and at the same time is the basis for all Russian literature of the 19th-20th centuries. We need to see the connection between the works of A.S. Pushkin, M.Yu. Lermontov, N.V. Gogol, I.S. Turgenev, I.A. Goncharov, F.M. .Nekrasov, M.E. Saltykov-Shchedrin, L.N. Tolstoy, N.S. Leskov, many authors of the XX century with ancient Russian literature. We observe this connection in A. Blok's poem "The Twelve", in the works of S. Yesenin, M. Tsvetaeva, M. Bulgakov, in some poems by V. Mayakovsky, therefore, for effective work on literature, it is simply necessary to have a deeper understanding of the literature of Ancient Rus' .Many traditional national images, symbols, techniques and means of expression originate in ancient literature and folklore, undergo changes, develop, acquire a new meaning.

Understanding the meaning and poetics of great works will undoubtedly be deeper if we trace the inseparable connection and continuity in the formation of creative styles, trends, systems. D.S. Likhachev dealt a lot with the problem of the genre system of ancient Russian literature. He explored in all its complexity the diversity, hierarchy, close interdependence of genres and stylistic devices in ancient Russian literature. Dmitry Sergeevich writes that it is necessary to study not only individual genres, but also the principles on the basis of which the genre division takes place, the relationship between literary genres and folklore, the relationship of literature with other types of art.

When studying ancient Russian literature, it is necessary to talk about a kind of "artistic method" and its subsequent development. In the artistic method of ancient Russian writers, D.S. Likhachev first of all noted the ways of depicting a person - his character and inner world. The scientist emphasized this feature and spoke about its further development in the literature of the 18th century. In his works “The problem of character in historical works of the early 17th century.” (1951) and "Man in the Literature of Ancient Rus'" (1958), he reflected the historical development of such basic concepts as character, type, literary fiction. He clearly showed what a difficult path Russian literature went through before turning to depicting the inner world of a person, his character, i.e. to artistic generalization leading from idealization to typification.

"Protective dome over the whole Russian land"

In one of his interviews, D.S. Likhachev says: “Literature suddenly rose like a huge protective dome over the entire Russian land, engulfed it all - from sea to sea, from the Baltic to the Black, and from the Carpathians to the Volga.

I mean the appearance of such works as Metropolitan Hilarion's "Sermon on Law and Grace"; and Gleb", "The Life of Theodosius of the Caves", etc.

But indeed, all these works are marked by a high historical, political and national self-consciousness, a consciousness of the unity of the people, especially valuable at a time when the fragmentation of Rus' into principalities was already beginning in political life, "when Rus' began to be torn apart by internecine wars of princes." It was during this period of political disunity that literature declares that the princes do not reign in a “thin” and not in an unknown country, literature tries to clarify the question of “where did the Russian land come from; calls for unity. Moreover, it is important that the works are created not in one center, but throughout the entire space of the Russian land - chronicles, sermons, the Kiev Caves Patericon are compiled, Vladimir Monomakh is in correspondence with Oleg Gorislavich, etc., etc. Numerous Russian cities and monasteries were surprisingly quickly involved in literary creativity: in addition to Kyiv - Veliky Novgorod, both cities of Vladimir at different ends of the Russian land - Vladimir Volynsky and Vladimir Suzdalsky, Rostov, Smolensk and even small Turov. Everywhere writers, and especially chroniclers, use the labor of their brethren from the most remote places of the East Slavic Plain, correspondence arises everywhere, writers move from one principality to another.

At a time of decline, political disunity and military weakening, literature replaced the state. Hence, from the very beginning and throughout all the centuries, the highest social responsibility of our literatures - Russian, Ukrainian and Belarusian.

That's why D.S. Likhachev described the great function of ancient Russian literature as follows: it "rose over Russia like a huge protective dome - it became a shield of its unity, a moral shield."

Without being familiar with the development of Russian literature, we will not be able to fully cover the path that great Russian literature has gone through, evaluate the achievements and discoveries made by Russian writers, and remain indifferent to the fragmentary information that the school curriculum gives us. After all, proceeding from it, Russian literature appeared from nowhere: there, in the west, there was Dante, there was Shakespeare, and in our country until the 18th century there was emptiness, and only somewhere there, in the darkness of centuries, the Tale of Igor's Campaign glows a little. The literature of Ancient Rus' is necessary at school so that we finally realize our usefulness.

In the works of ancient Russian literature, a special, national ideal of beauty is revealed. First of all, it is spiritual, inner beauty, the beauty of a Christian merciful and loving soul. It is especially important that in the literature of Ancient Rus' there is no place for hatred and contempt for other peoples (which is usual for many other works of the Middle Ages); it brings up not only patriotism, but, in modern terms, internationalism as well.

The cultural horizon of the world is constantly expanding, and in modern society there is a decline in morals. The desire to switch to the Western perception of the world destroys the national system of worldview, leads to the oblivion of traditions based on spirituality. Fashionable imitation of the West is detrimental to Russian society, and, therefore, needs to be "treated" through history. Thanks to it, the unity of the world becomes more and more tangible. The distances between cultures are shrinking, and there is less and less room for national enmity. This is the greatest merit of the humanities. One of the urgent tasks is to introduce into the circle of reading and understanding of the modern reader the monuments of the art of the word of Ancient Rus', in the great and peculiar culture of which fine arts and literature, humanistic culture and material, wide international ties and a pronounced national identity are closely intertwined. If we preserve our culture and everything that contributes to its development - libraries, museums, schools, universities - if we preserve our unspoiled richest language, literature, art, then we will certainly be a great nation.

Literature

Likhachev D S. Image of people in the annals of the XII-XIII centuries // Proceedings of the Department of Old Russian Literature. / D.S. Likhachev. - M.; L., 1954. T. 10.
Likhachev D.S. Poetics of ancient Russian literature. D.S. Likhachev. - L., 1967.
Likhachev D.S. Man in the Literature of Ancient Rus'. D.S. Likhachev. - M., 1970.
Likhachev D.S. Development of Russian literature of the X-XVII centuries: Epochs and styles. / D.S. Likhachev.- L., Science. 1973.
Likhachev D.S. "The Tale of Igor's Campaign" and the culture of his time. D.S. Likhachev. - L., 1985.
Likhachev D.S. The past is the future. Articles and essays. / D.S. Likhachev. - L., 1985.
Likhachev D.S. The Book of Anxiety. Articles, conversations, memories / D.S. Likhachev. - M .: Publishing house "News", 1991.
Likhachev D.S. "Russian culture". / D.S. Likhachev. – Art, M.: 2000.
Likhachev D.S. “Thoughts about Russia”, / D.S. Likhachev. - Logos, M.: 2006.
Likhachev D.S. "Memories". / D.S. Likhachev. – Wagri us, 2007.

Morality is the same in all ages and for all people. Reading about obsolete in detail, we can find a lot for ourselves.

D.S. Likhachev

Spirituality and morality are the most important, basic characteristics of a person. Spirituality in the most general sense is the totality of manifestations of the spirit in the world and in man. The process of cognition of spirituality is associated with a systematic comprehension of significant truths in all spheres of culture: in science, and in philosophy, and in education, and in religions, and in art. Moreover, the principles of openness, honesty, freedom, equality, collectivism are the basis, the environment for the creation and preservation of spirituality. Spirituality is the unity of truth, goodness and beauty. Spirituality is what contributes to the development of man and humanity.

Morality is a set of general principles of human behavior towards each other and society. In this regard, the modern humanistic ideal actualizes such personal qualities as patriotism, citizenship, service to the Fatherland, family traditions. The concepts of "spirituality" and "morality" are universal values.

They say that Russia is the soul of the world, and the literature of Rus' reflects the inner potential that the Russian people have. Without knowing the history of ancient Russian literature, we will not understand the full depth of the work of A. S. Pushkin, the spiritual essence of the work of N. V. Gogol, the moral quest of L. N. Tolstoy, the philosophical depth of F. M. Dostoevsky.

Old Russian literature carries within itself a very great moral force. Good and evil, love for the motherland, the ability to sacrifice everything for a good cause, family values are the main ideas of ancient Russian literature. Old Russian literature is the focus of Russian spirituality and morality. In addition, one of the main leitmotifs of these works is faith in God, which supports the heroes in all trials.

The works of ancient Russian literature reveal complex worldview concepts about a person's place in life, about his goals and aspirations, and provide an opportunity to gain experience in a moral assessment of the events and phenomena of the world around us. This is especially true in our time, when Russia is undergoing profound transformations, accompanied by serious spiritual losses. The revival of spirituality and upbringing with spirituality is what we need today.

Many Soviet and Russian scientists considered the works of ancient Russian literature in the context of the education of spiritual and moral values. It is not easy for a modern person to understand the works of ancient Russian literature, therefore, the school curriculum includes works of ancient Russian literature for studying: The Tale of Bygone Years (fragments), The Tale of Igor's Campaign, the word about the devastation of Ryazan by Batu (fragments), The Life of Boris and Gleb, The Instruction of Vladimir Monomakh, The Legend about Peter and Fevronia of Murom, St. Sergius of Radonezh, Life of Archpriest Avvakum.

Spiritual and moral values in the works of ancient Russian literature are the leitmotif and the basis of the plot, and therefore today it is necessary to refer to these works in the process of education and upbringing both in the family and at school due to their enduring significance.

The appearance of Old Russian literature is associated with the emergence of the state, writing, and is based on Christian book culture and developed forms of oral poetry. Literature often perceived plots, artistic images, visual means of folk art. The adoption of Christianity also played a positive role in the development of Old Russian literature. The fact that the new religion came from Byzantium, the center of Christian culture, was of great positive significance for the culture of Ancient Rus'.

Speaking about the features of Old Russian literature, it is worth highlighting several of its main characteristics: 1) it is religious literature, the main value for a person in Ancient Rus' was his Vera; 2) handwritten character its existence and distribution; at the same time, this or that work did not exist in the form of a separate, independent manuscript, but was part of various collections that pursued specific practical goals it means that all her works were a kind of instruction on HOW to live righteously; 3) anonymity, impersonality of her works(at best, we know the names of individual authors, "writers" of books, who modestly put their name either at the end of the manuscript, or in its margins, or in the title of the work); four) connection with church and business writing, one side, and oral poetic folk art- with another; five) historicism: her heroes are mostly historical figures, she almost does not allow fiction and strictly follows the fact.

The main themes of ancient Russian literature are inextricably linked with the history of the development of the Russian state, the Russian people, and therefore are imbued with heroic and patriotic pathos. It contains a sharp voice of condemnation of the policy of the princes, who sowed bloody feudal strife, weakened the political and military power of the state. Literature glorifies the moral beauty of the Russian man, who is capable of giving up the most precious thing for the sake of the common good - life. It expresses a deep faith in the power and ultimate triumph of good, in the ability of a person to elevate his spirit and defeat evil. I would like to end the conversation about the originality of ancient Russian literature with the words of D. S. Likhachev: “Literature has risen over Russia as a huge protective dome - it has become a shield of its unity, a moral shield.”

Genre called a historically established type of literary work, an abstract sample, on the basis of which the texts of specific literary works are created. Old Russian genres are closely related to the way of life, everyday life, and life, and differ in what they are intended for. The main thing for the genres of ancient Russian literature was the "practical goal" for which this or that work was intended.

Therefore, it presented the following genres: 1) life: the genre of life was borrowed from Byzantium. This is the most widespread and favorite genre of Old Russian literature. Life was always created after the death of a person. It fulfilled great educational function, because the life of the saint was perceived as an example of a righteous life, which must be imitated; 2) Old Russian eloquence: this genre was borrowed by ancient Russian literature from Byzantium, where eloquence was a form of oratory; 3) Lesson: This is a kind of genre of ancient Russian eloquence. Teaching is a genre in which ancient Russian chroniclers tried to present behavior model for any Old Russian person: both for the prince and for the commoner; 4) Word: is a kind of genre of ancient Russian eloquence. The word has a lot of elements of the traditional oral folk art, symbols, there is a clear influence of a fairy tale, epic; 5) Story: this is text epic character narrating about princes, about military exploits, about princely crimes; 6) Chronicle: narration of historical events. This is the most ancient genre of ancient Russian literature. In Ancient Rus', the chronicle played a very important role, it not only reported on the historical events of the past, but was also a political and legal document, testifying to how to act in certain situations.

Thus, considering the specifics of various genres, it should be noted that, despite the originality of each genre of ancient Russian literature, all of them are based on spiritual and moral sources - righteousness, morality, patriotism.

Do not see my outer, see my inner.

From the prayer of Daniel the Sharpener

Likhachev Dmitry Sergeevich emphasized the important mission of ancient Russian literature and noted the moral basis of these works, reflecting the cultural, historical, spiritual and moral path of many generations of our ancestors. The paths of "Good" have eternal guidelines, common for all times, and, one might say, tested not only by time, but by eternity itself.

Let us analyze three works of ancient Russian literature from the point of view of the ways of "Good".

1. "Instruction" by Vladimir Monomakh"

Justice is above all, but mercy is above justice.

Olga Brileva

"Instruction" combines three different works of Monomakh, among which, in addition to the "Instruction" itself, there is also an autobiography of the prince himself and his letter to his enemy, Prince Oleg Svyatoslavich, for the great grief that he brought with his fratricidal wars to the Russian land. It is addressed to the princes - the children and grandchildren of Monomakh, and in general to all Russian princes. An important feature of the "Instruction" is its humanistic orientation, appeal to Man, his spiritual world, which is closely related to the humanistic nature of the author's worldview. In its content, it is highly patriotic and partial to the fate of the Russian land as a whole and each person individually, whether it be a prince, a clergyman or any layman.

Quoting excerpts from Christian holy books, Vladimir Monomakh suggests that all Russian princes, in order to improve their situation and achieve peaceful success, first of all, learn justice, compassion, and even “compliance”: “Eat and drink without great noise, ... listen to the wise, submit to the elders, ... do not rage with a word, ... keep your eyes down, and your soul up ... put universal honor in nothing.

It also contains advice on how a Christian should live in the world. Much is written in Christian literature about monastic life, but it is rare to find teachings on how to save oneself outside monasteries. Monomakh writes: “Just as a father, loving his child, beats him and again draws him to himself, so our Lord showed us victory over enemies, how to get rid of them and overcome them with three good deeds: repentance, tears and alms”.

Moreover, relying on these three good deeds - repentance, tears and almsgiving, the author develops the doctrine of the small doing good. He says that the Lord does not require great deeds from us, because many people, seeing the severity of such labors, do nothing at all. The Lord wants only our hearts. Monomakh directly advises princes (hereditary warriors and rulers!) To be meek, not to strive to seize other people's estates, be content with little and seek success and prosperity not with the help of force and violence against others, but thanks to a righteous life: “What is better and more beautiful than living brothers together... After all, the devil quarrels us, because he does not want good for the human race.

“Monomakh's autobiography,” notes Likhachev, “is subordinated to the same idea of peacefulness. In the annals of his campaigns, Vladimir Monomakh gives an expressive example of princely peacefulness. His voluntary compliance with the sworn enemy - Prince Oleg Ryazansky is also indicative. But Monomakh's own "Letter" to the same Oleg Ryazansky, the murderer of the son of Vladimir Monomakh, who at that time was defeated and fled beyond the borders of Rus', brings to life the ideal of the "Instruction" even more strongly. This letter shocked the researcher with its moral force. Monomakh forgives the murderer of his son (!). Moreover, he consoles him. He invites him to return to the Russian land and receive the principality due to inheritance, asks him to forget the grievances. .

When the princes came to Monomakh, he wholeheartedly stood against new internecine strife: “Do not forget the poor, but, as much as possible, feed the orphans according to your strength, and do not let the strong destroy a person. Kill neither the right nor the guilty, and do not order him to be killed; if he is guilty of death, then do not destroy any Christian soul.

And starting to write his "Instruction" to children and "others who will hear it", Vladimir Monomakh constantly quotes the Psalter as the basis of spiritual and moral laws. So, for example, the answer to the proposals of warlike princes: “Do not compete with the evil ones, do not envy those who do lawlessness, for the evil ones will be destroyed, but those who are obedient to the Lord will own the land.” During your trips, you need to water and feed the beggars who will meet on the way, honor the guest, no matter where he comes from: he is a commoner, a noble or an ambassador. At the same time, it is also taken into account that such actions acquire a good name for a person.

The author especially rebels against laziness, which destroys all good undertakings, and calls for diligence: Laziness is the mother of everything: “what one knows, he will forget, and what he does not know, he will not learn, Doing good, do not be lazy for anything good, first of all to the church: let the sun not find you in bed.

So, the origins of the "Instruction" are the following values on the path of "Good": Faith in God, patriotism, love of neighbor, humanism, peacefulness, righteousness, good deeds, spiritual and moral education of descendants. Therefore, the personal and universal are intertwined in the Teaching so closely, which makes it a brilliant human document that can excite the soul even today.

2. "The Tale of Peter and Fevronia of Murom"

Only one heart is vigilant. You can't see the most important thing with your eyes

Antoine de Saint-Exupery

"The Tale of Peter and Fevronia of Murom" was a favorite reading of Russian people from tsars to commoners, and now this work is called "the pearl of ancient Russian literature." Let's try to figure out why this story was so popular in Rus'.

Peter and Fevronia of Murom are Orthodox patrons of the family and marriage, whose marital union is considered a model of Christian marriage. Spouses turn to Murom Prince Peter and his wife Fevronia with prayers for family happiness. Blessed Prince Peter was the second son of Prince Yury Vladimirovich of Murom. He ascended the throne of Murom in 1203. A few years earlier, Peter had contracted leprosy. In a dream vision, it was revealed to the prince that Fevronia, a peasant woman of the village of Laskovaya in the Ryazan land, could heal him.

Virgin Fevronia was wise, wild animals obeyed her, she knew the properties of herbs and knew how to heal ailments, she was a beautiful, pious and kind girl. Undoubtedly, D.S. was right. Likhachev, calling the main feature of Fevronia’s character “psychological peace” and drawing a parallel of her image with the faces of the saints of A. Rublev, who carried in themselves the “quiet” light of contemplation, the highest moral principle, the ideal of self-sacrifice. Convincing parallels between the art of Rublev and The Tale of Peter and Fevronia of Murom are drawn by Dmitry Sergeevich in the fifth chapter of his book Man in the Literature of Ancient Rus'.

One of the highest cultural achievements of Ancient Rus' was the ideal of man, created in the paintings of Andrei Rublev and the artists of his circle, and Academician Likhachev compares Fevronia with Rublev's quiet angels. But she's ready for action.

The first appearance in the story of the girl Fevronia is captured in a visually distinct image. She is found in a simple peasant hut by the envoy of the Murom Prince Peter, who fell ill from the poisonous blood of the snake he killed. In a poor peasant dress, Fevronia sat at a loom and was engaged in a “quiet” business - she wove a linen, and a hare jumped in front of her, as if symbolizing her fusion with nature. Her questions and answers, her quiet and wise conversation clearly show that "Rublev's thoughtfulness" is not thoughtless. She astonishes the messenger with her prophetic answers and promises to help the prince. The prince promised to marry her after the healing. Fevronia healed the prince, but he did not keep his word. The disease resumed, Fevronia cured him again and married him.

When he inherited the reign after his brother, the boyars did not want to have a princess of a simple rank, telling him: "Either let go of your wife, who offends noble ladies with her origin, or leave Murom." The prince took Fevronia, got into a boat with her and sailed along the Oka. They began to live as ordinary people, rejoicing that they were together, and God helped them. “Peter didn’t want to break God’s commandments…. For it is said that if a man drives away his wife who is not accused of adultery, and marries another, he himself commits adultery.”

In Murom, turmoil began, many set off to solicit the vacant throne, and murders began. Then the boyars came to their senses, gathered a council and decided to call Prince Peter back. The prince and princess returned, and Fevronia managed to earn the love of the townspeople. “They had equal love for everyone, ... they did not love perishable wealth, but they were rich in God's wealth ... And the city was ruled with justice and meekness, and not with rage. They accepted the wanderer, fed the hungry, clothed the naked, delivered the poor from misfortunes.

In their advanced years, having taken monastic vows in different monasteries, they prayed to God that they die on the same day. They died on the same day and hour (June 25 (according to the new style - July 8), 1228).

Thus, the spiritual and moral source of this story is a sample Christian family values and commandments as milestones on the path of "Good": faith in God, kindness, self-denial in the name of love, mercy, devotion, spiritual and moral education.

3. "The Life of Alexander Nevsky"

Patriotism does not mean only one love for one's homeland. It's much more. This is the consciousness of one's inalienability from the motherland and the inalienable experience with her of her happy and unhappy days.

Tolstoy A.N.

Alexander Nevsky is the second son of Prince Yaroslav Vsevolodovich of Pereyaslavl. In 1240, on June 15, in a battle with Swedish knights with a small squad, Prince Alexander won a brilliant victory. Hence the nickname of Alexander - Nevsky. Until now, the name of Alexander Nevsky is a symbol of unity, part of a common national idea.

It is generally accepted that the work was written no later than the 80s of the XIII century in the monastery of the Nativity of the Virgin in Vladimir, where Prince Alexander Nevsky was buried. The author of the story was probably, according to the researchers, a scribe from the circle of Metropolitan Kirill of Vladimir, who came from Galicia-Volyn Rus in 1246.

"Life" highlights the main points of Alexander's biography, linking them with victorious battles, and biblical memories are combined here with Russian historical tradition, literary traditions - with real observations of the battle. According to I.P. Eremin, Alexander appears before us in the form of either the king-commander of biblical antiquity, or the brave knight of the book epic, or the icon-painting "righteous man". This is another enthusiastic tribute from the side to the blessed memory of the late prince.

The courage of Alexander was admired not only by his associates, but also by enemies. Once Batu ordered the prince to come to him if he wants to save Rus' from subjugation. The king was sure that Alexander would be frightened, but he arrived. And Batu said to his nobles: "They told me the truth, there is no prince like him in his own country." And he released him with great honor.

Choosing to describe two victorious battles of the Russian army under the command of Alexander - a picture of the battles of the Russians with the Swedes on the Neva River and with the German knights on the ice of Lake Peipus, the author tried to present the descendants of the Grand Duke and his army as endowed with heroism, selflessness and stamina in the name of the interests of the Russian people of mythical warriors - heroes. The exaltation of the Russian people, the development of a sense of patriotism and hatred for enemies, the maintenance of the authority of military leaders will echo through the history of Russia right up to the present day.

He is full of church virtues - quiet, meek, humble, at the same time - a courageous and invincible warrior, in battle swift, selfless and merciless to the enemy. This is how the ideal of a wise prince, ruler and brave commander is created. “There was then great violence from the filthy pagans: they drove Christians, ordering them to go on campaigns with them. Grand Duke Alexander went to the king to pray people out of trouble.

One of the episodes of the fight against enemies is described as follows: before the battle with the Swedes, the prince had a small squad, and there was nowhere to expect help from. But there was a strong faith in the help of God. The main book of Alexander's childhood was the Bible. He knew her well, and much later he retold and quoted her. Alexander went to the church of St. Sophia, “fell on his knee in front of the altar and began to pray with tears to God ... He remembered the psalm song and said: “Judge, Lord, and judge my quarrel with those who offend me, overcome those who fight with me.” Having finished the prayer and having received the blessing of Archbishop Spiridon, the prince, strengthened in spirit, went out to his squad. Encouraging her, instilling courage in her and infecting her with his own example, Alexander told the Russians: “God is not in power, but in truth.” With a small retinue, Prince Alexander met the enemy, fought fearlessly, knowing that he was fighting for a just cause, protecting his native land.

So, the spiritual and moral sources of the "Life" are the following values : faith in God, patriotism, a sense of duty to the Motherland, heroism, selflessness, steadfastness, mercy.

Let's imagine a comparative table reflecting the general and special in three works:

Work	main characters
"The Tale" of Peter and Fevronia of Murom	Peter and Fevronia Murom	Faith in God, the family as a Christian value, the affirmation of love as a great all-conquering feeling; family traditions, spiritual and moral education, devotion, dedication and trust in marriage, kindness, self-denial in the name of love, mercy, devotion, spiritual and moral education
"Life" of Alexander Nevsky	Alexander	Faith in God, patriotism, a sense of duty to the Motherland, heroism, selflessness, perseverance, kindness, good deeds, mercy
"Instruction" by Vladimir Monomakh	Vladimir	Faith in God, patriotism, love of neighbor, humanism, peacefulness, righteousness, good deeds, spiritual and moral education of descendants: “do not be lazy”, “drink and feed the one who asks”, “do not kill the right or the guilty”, “do not have pride in the heart and in the mind", "honor the old like a father", "visit the sick" (and so on)

It was interesting to trace the differences between the two works - "Instruction" by Vladimir Monomakh and "Life" by Alexander Nevsky. Both of them were commanders, both defended their native land, both were merciful. Although, reading the Life, it may seem (sometimes) that Alexander allegedly wanted to simply conquer foreign lands and win, but this is not so. "Life" tells about Alexander as a commander and warrior, ruler and diplomat. It opens with the "glory" of the hero, which is likened to the glory of all the world-famous heroes of antiquity. Prince Alexander, on the one hand, was a glorious commander, on the other hand, a righteous (living in truth, fulfilling Christian commandments) ruler. Despite his youth, as it is written in the Life, Prince Alexander "won everywhere, was invincible." This speaks of him as a skillful, brave commander. And one more interesting detail - Alexander, fighting with enemies, was nevertheless a merciful person: “... again the same ones came from the western country and built a city in the land of Alexander. Grand Duke Alexander immediately went to them, dug the city to the ground, beat some, brought others with him, And had mercy on others and let them go, for he was merciful beyond measure.

Thus, it is possible to bring result: these works, despite the originality of various genres and literary features, are interconnected by themes that reveal the spiritual beauty and moral strength of the hero, that is, common content is as follows: faith in God, patriotism and a sense of duty to the Motherland; strength of mind and mercy, selflessness and love, kindness and good deeds.

Peculiarity: 1) family and family values - the main source in "The Tale of Peter and Fevronya of Murom", but it seems that this is common in the sense that the Motherland is like a big family, and love for the Motherland in two other works is also is a common value; 2) in the "Instruction" of Monomakh, much attention is paid to the enlightenment and guidance of the young. But this can also be attributed to the common content of three different works, since the deeds themselves, both Monomakh and Alexander, are a role model, and there is no need to give verbal instructions to readers, that is, education by personal example, and this is the basis of spiritual moral education.

In these works of ancient Russian literature, common values are distinguished for all three works: 1) faith in God; 2) patriotism and a sense of duty to the Motherland; 3) fortitude and mercy; 3) family values; 4) kindness and good deeds; 5) selflessness and love.

In conclusion, I would like to note that Old Russian literature gives a chance to comprehend life values in the modern world and compare them with the priorities of the people of the times of Ancient Rus'. This allows us to conclude that the works of ancient Russian literature are the source of spiritual and moral development for any person and, moreover, for humanity as a whole, since they are based: on high moral ideals, on faith in a person in the possibilities of his unlimited moral perfection, on faith in the power of the word and its ability to transform the inner world of a person. Therefore, their ideals remain relevant today.

I would like to finish the work with the words “Instructions”: “What you can do well, don’t forget that you don’t know how, learn that.” Read ancient Russian literature, find in it the origins of our soul!

Bibliography:

1 . Eremin I.P. Life of Alexander Nevsky / I.P. Eremin. Lectures and articles on the history of ancient Russian literature. - Leningrad: Leningrad University Publishing House, 1987. - S. 141-143. .

2. Yermolai-Erasmus. The Tale of Peter and Fevronia of Murom (translated by L. Dmitriev) / Old Russian literature / Compiled, foreword. and comment. M.P. Odessa. - M.: WORD / Slovo, 2004. - S.508-518.

3. Life of Alexander Nevsky (translated by I.P. Eremin) / Old Russian literature. - M.: Olimp; LLC "Publishing House AST-LTD", 1997. - P. 140-147.

4 .Kuskov V.V. History of Old Russian Literature: http://sbiblio.com/biblio/archive/kuskov_istorija/00.asp (accessed 01/11/2014).

5 . Likhachev D.S. Great legacy. Classical works of literature. M., 1975.

6. Likhachev D.S. Chapter 5 XV century / Likhachev D.S. Man in the Literature of Ancient Rus'. : http://www.lihachev.ru/nauka/istoriya/biblio/1859/ (accessed 12.12.2013).

7 . Likhachev D.S. Russian culture. M.: "Art", 2000.

8 . Teachings of Vladimir Monomakh (translated by D. Likhachev) / Old Russian literature / Compiled, foreword. and comment. M.P. Odessa. - M.: WORD / Slovo, 2004. - S. 213-223.

For an Orthodox person, the hero of ancient Russian literature, the spiritual, inner life is most important. The Russian man was convinced that it was the inner, spiritual qualities that determined the degree of perfection to which one should strive. Arguing that the internal, the spiritual determines the external, Orthodoxy thereby builds a certain system of values in which the spiritual is more important than the bodily.

Russian Orthodoxy focused a person on spiritual transformation, stimulated the desire for self-improvement, approaching Christian ideals. This contributed to the spread and establishment of spirituality. Its main foundation: unceasing prayer, peace and concentration - the gathering of the soul.

Sergius of Radonezh approved the standard of morality in Russian life. At a turning point in the history of our people, when its national self-consciousness was being formed, St. Sergius became the inspirer of state and cultural construction, a spiritual teacher, a symbol of Russia.

“For our friends and for the Russian land” The great spiritual feat of humility, donations of the “earthly vanity of power” for the sake of his country and its people was performed by Prince Alexander Nevsky. Being the Great Commander, who won many valiant victories, he swore an oath to the khans of the Golden Horde in order to save at least the remnants of the people for future revival. Thus, he proved himself not only a great warrior, but also a wise politician and diplomat.

The left side is a mirror image of the right. The sounds are dissonant, the graphics of the letters in their pattern resemble shackles, the bars of a prison. This side is the path of spiritual fall. Therefore, it ends with the words: “Beginningly empty ... thieves; drunkards ... take a bitter share ... ". The fall of Buki-empty Letters of the Word Nicknames of Buki (0) Numberless offspring, rootless, violent. Buki-empty Shebarsha - empty talker. Whisperer - slanderer, snitch. Shui - left. Shuynitsa - left hand. Shkota - damage, laziness. To pinch - to flaunt. Shcha - spare, spare; ruthlessly, mercilessly - cruelly, mercilessly. "And they betray cruel deaths without mercy." Shkodnik Type "Gon" - Filthy offspring of Era - a rogue, a swindler, a thief. Eryga - a connecting rod, a reveler, a drunkard. Eric is a renegade; a heretic - an apostate, a sorcerer, casting Bonds - chains, shackles, fetters; bridle, knot, knot - knit. The condemned prison is a jail, a prison, a dungeon. Prisoner A special kind - An ardent enemy - Prisonership - imprisonment. Strupnik \ Beheading - the death penalty, the end. Ugly Corpse

The books of ancient Rus' introduced the virtues that a person should possess. Virtue means regular, constant doing good, which becomes a habit, a good habit. 7 main virtues: 1 Temperance (from excess). 2. Chastity (storage of feelings, modesty, purity). 3. Non-acquisition (satisfaction with the necessary). 4. Meekness (avoidance of rage and anger, gentleness, patience). 5. Sobriety (zeal for every good deed, keeping oneself from laziness). 6. Humility (silence before those who offend, the fear of God) 7. Love (to the Lord and neighbor).

Humility, meekness, obedience were distinguished by the beloved Russian saints Boris and Gleb. Boris and Gleb are the first Russian saints. They were the younger sons of Prince Vladimir. They were born before the baptism of Rus', but were brought up in Christian piety. The brothers imitated their father in everything, sympathetic to the poor sick, destitute.

Family values always play a big role for a person. Peter and Fevronia of Murom are spouses, saints, the brightest personalities of Holy Rus', who reflected its spiritual values and ideals with their lives. They opened to pious hearts the beauty and loftiness of the Orthodox family.

And the spouses began to live, live, and make good. Peter and Fevronia did not make good in chests, but in their souls they built crystal castles. Human envy does not tolerate someone else's happiness. But the faithful spouses endured the slander with meekness and humility. Princess Fevronia consoled and supported her husband, Prince Peter took care of his wife. They loved each other with Christian love, they were one flesh, a worthy example of a true Christian family. And when the end of their earthly life came, they left it in one day.

In family life, much attention was paid to the worthy upbringing of children. The Great Russian Prince Vladimir Monomakh wrote the Instruction, wanting to protect his children from mistakes, to help them realize the strength and value of the only worthy person of the path. What is the prince calling for?

The prince teaches children the rules of relationships with people: “Do not miss a person without greeting him, and say a kind word to him. Visit the patient. Drink and feed the one who asks. Do not forget the poor, give to the orphan. Honor the old as a father, and the young as brothers. Most of all honor the guest; if you cannot honor him with a gift, then give him food and drink.”

Old Russian literature is not only a wonderful monument of antiquity, but also the foundation on which the spirituality of the Russian people was built. Reading the works of ancient Russian literature, we have the opportunity to get acquainted with the events of the ancient history of our homeland, compare our assessments of life with the wise assessments of writers of that distant time, learn complex concepts about a person’s place in life, about his goals and aspirations, make sure of the truth of spiritual and moral values of the Russian people.

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The presentation was prepared by the teacher of the Russian language and literature of the MOU "Secondary School No. 32" of Orenburg, Ivashchenko A.V. Spiritual and moral system of values in ancient Russian literature

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The life of Sergius of Radonezh allows you to get acquainted with the spiritual values that are especially revered by the Russian people

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Love for God From his youth, Sergius of Radonezh set himself the goal of perfecting his soul in order to draw closer to God, and devoted his whole life to this, reaching the heights of holiness.

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Love for people The power of love of Sergius of Radonezh worked wonders: in his life, an example is given of the resurrection of a dead boy by a saint.

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The creation of good deeds - help to all those in need, not only by deed, but also by a kind word, advice, sympathy, St. Sergius constantly provided assistance to everyone who came to him.

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Diligence The saint was engaged in physical labor every day: he worked in the garden, was a carpenter, carried water, baked bread, sewed clothes.

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Humility - non-judgment of others, renunciation of fame and honors. Sergius of Radonezh never condemned anyone. He did not want power and honor: he refused to be hegumen in the founded monastery, he did not accept the rank of archbishop.

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Renunciation of earthly blessings and riches The saint never cared about excess food, clothes, realizing that the main wealth of a person is his immortal soul.

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Sergius of Radonezh became the ideological inspirer of the opposition to Mamai. He blessed Prince Dmitry Ivanovich to defend the Russian land and predicted victory in the Battle of Kulikovo

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Such an ascetic life of Sergius of Radonezh was perceived and is perceived by the Russian people as an ideal. No wonder the author of the "Life ..." Epiphanius the Wise calls him "an earthly angel."

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A deep spiritual meaning was invested by Saints Cyril and Methodius in the Slavic alphabet created by them.

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Its division into two parts - rightism and leftism - means two paths in the life of a person who has to make a choice in the direction of good or evil.

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On the right side of the alphabet, the letters are harmonious, and the entry below them teaches people piety: “Initially be the first: know the doctrine; speak - act kindly; live by nature; love the earth firmly; our spiritual brother...

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The left side is a mirror image of the right. The sounds are dissonant, the graphics of the letters in their pattern resemble shackles, the bars of a prison. This side is the path of spiritual fall. Therefore, it ends with the words: “Beginningly empty ... thieves; drunkards ... take a bitter share ... ". The fall of Buki-empty Letters of the Word Nicknames of Buki (0) Numberless offspring, rootless, violent. Buki-empty Shebarsha - idle, idle talker. Whisperer - slanderer, snitch. Shui - left. Shuynitsa - left hand. Shkota - damage, laziness. To pinch - to flaunt. Shcha - spare, spare; ruthlessly, mercilessly - cruelly, mercilessly. "And they betray cruel deaths without mercy." Shkodnik Type "Gon" - Filthy offspring of Era - a rogue, a swindler, a thief. Eryga - a connecting rod, a reveler, a drunkard. Eric is a renegade; a heretic - an apostate, a sorcerer, casting Bonds - chains, shackles, fetters; bridle, knot, knot - knit. The condemned prison is a jail, a prison, a dungeon. Prisoner A special kind - An ardent enemy - Prisonership - imprisonment. Strupnik \ Beheading - the death penalty, the end. Ugly Corpse

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The ABC explained that the meaning of the spiritual life of a person is in the constant struggle in his soul of good and evil, divine and devilish forces.

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After the death of Prince Vladimir, his eldest son Svyatopolk treacherously deceived the brothers and sent assassins to them. The brothers were warned, but did not resist, they were martyred.

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What is the point in dying without resistance at the hands of assassins? The life of the holy princes was sacrificed as a sacrifice of the main Christian commandment - love. They were the first in Rus' to show that it is impossible to repay evil with evil, even under pain of death.

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The Lord, through sorrow and illness, pointed with His finger to Prince Peter the peasant girl Fevronia. She healed the young prince from a serious illness.