"the tale of bygone years", "teaching" of Vladimir Monomakh. Questions and tasks

Chronicle... Chronicler... Chronicle... Let's listen to how these words sound. They themselves suggest that we are talking about describing various events over the course of “years.” These words have come to us from the ancient times of Kievan Rus. During the lesson you will get acquainted with the peculiarities of the development of ancient Russian literature and the history of the creation and content of one of the first and oldest Russian chronicles. Its name is given according to the first words of the Laurentian list of the chronicle: “Behold the stories of the time years, where the Russian land came from, who began to reign first in Kyiv, and where the Russian land began to eat from.” . You will also read the “Teaching” of Vladimir Monomakh, included in this ancient chronicle.

Topic: From ancient Russian literature

Lesson:“The Tale of Bygone Years”, “Teaching” by Vladimir Monomakh

“One more, last legend - and my chronicle is finished”: says the monk chronicler in A. S. Pushkin’s drama “Boris Godunov”.

The same chronicler and sage was depicted by the artist Viktor Mikhailovich Vasnetsov in the painting “Nestor the Chronicler” (Fig. 1). The monk is busy with his daily work: he meticulously records all the important events taking place in Russia.

The emergence of ancient Russian literature

Russian literature, its origins, dates back to the 10th century, to the time of the advent of writing. Monastic scribes in the cells of monasteries copied chronicles and teachings. The greatest interest was caused by works of a moral, instructive nature and historical works. Books in Rus' were highly valued. There were even centers of book learning - these were great cities: Kyiv, Novgorod, Galich and others.

The impetus for the emergence of ancient Russian literature was the adoption of Christianity. It was then that the need arose to introduce Rus' to the Holy Scriptures. Not a single church under construction could do without liturgical books. In addition, it was necessary to translate a huge number of texts from Bulgarian and Greek.

Stages of development of ancient Russian literature

1. ХІ-XVcentury. During this period, creativity is conceptualized as a divine act. The writer, in essence, is a mediator between God and man. It is still difficult to call him an author, because he does not create anything, but only rewrites the sacred divine scriptures. And only a little later, towards the end of the 15th century, the author can bring his own thoughts and his own feelings into the works.

2. End of the 15th century - 40s XV2nd century Here the author’s beginning is already clearly manifested, the possibility of invention appears. It is here, especially in journalism, that the author expresses his own “I”.

40s of the XVIII century. - 30 years XV3rd century It is during this period that the author’s position is realized and expressed, and the literary work is formalized with the obligatory indication of the author’s name. It was during this period that so-called fiction appeared. And the author’s talent is perceived as a divine gift.

Rice. 1. Nestor the Chronicler. Hood. V. Vasnetsov ()

Features of Old Russian literature

Until the middle of the 16th century, literature was handwritten (Fig. 2).

The process of creating a book was very long, and books were distributed only through correspondence. During that period literature had a purely patriotic direction. The works were created based on real historical events, there was no fiction in them. And as soon as fantastic elements appeared, the ancient man still believed that these events actually happened. In addition, ancient Russian literature carried spiritual ethics, that is, high morality. AND For a very long time, ancient Russian literature was anonymous.

Rice. 2. Old Russian handwritten book ()

Genres of Old Russian literature

Life - This is an image of secular or clergy persons canonized by the Christian Church.
Walking - This is a story about visiting holy places.
Teaching - This is a work of edifying, instructive nature.
War story .
Chronicle - This is a work in which the narrative is told by year.
Word- a work of spiritual literature of an instructive nature.

"The Tale of Bygone Years"(Fig. 3)

The first chronicler in Rus' was the monk of the Kiev-Pechersk Monastery Nikon. His name was the Great. His life was full of stormy events. He actively entered into the struggle against those princes who placed their own interests above those of all Russia. At the end of his life, he became abbot and, obviously, it was then, in the Kiev-Pechersk Monastery, that he began to write a chronicle.

At the beginning of the 12th century, “The Tale of Bygone Years” was compiled by a monk of the same Kiev-Pechersk Monastery, Nestor. This is one of the wonderful works of ancient Russian literature. This story has come down to us, somewhat rewritten and revised by the monk of the neighboring monastery, Sylvester.

Chronicles were kept by year. These are weather records, they included all the important events that occurred in the past year. The chronicle originates from the global flood and begins like this:

Rice. 3. “The Tale of Bygone Years.” fragment()

“So let’s begin this story.

After the flood, Noah's three sons divided the earth - Shem, Ham, Japheth. And Shem got the east: Persia, Bactria, even to India in longitude, and in width to Rhinocorur, that is, from the east to the south, and Syria, and Media to the Euphrates River, Babylon, Corduna, the Assyrians, Mesopotamia, Arabia the Oldest, Elimais, Indi, Arabia Strong, Colia, Commagene, all of Phenicia.

Ham got the south: Egypt, Ethiopia, neighboring India, and another Ethiopia, from which flows the Ethiopian Red River, flowing to the east, Thebes, Libya, neighboring Kyrenia, Marmaria, Sirtes, another Libya, Numidia, Masuria, Mauritania, located opposite Ghadir. In his possessions in the east are also: Cilicia, Pamphylia, Pisidia, Mysia, Lycaonia, Phrygia, Camalia, Lycia, Caria, Lydia, another Mysia, Troas, Aeolis, Bithynia, Old Phrygia and some islands: Sardinia, Crete, Cyprus and the river Geona, otherwise called the Nile.

Japheth inherited the northern and western countries: Media, Albania, Armenia Lesser and Greater, Cappadocia, Paphlagonia, Galatia, Colchis...”

“Then Ham and Japheth divided the land by casting lots, and decided not to enter into anyone’s brother’s share, and each lived in his own part. And there was one people. And when the people on earth multiplied, they planned to build a pillar up to heaven, - This happened in the days of Nectan and Peleg. And they gathered in the place of the field of Shinar to build a pillar up to heaven, and near it the city of Babylon; and they built that pillar 40 years, and they did not finish it. And the Lord God came down to see the city and the pillar, and the Lord said: “Behold, there is one generation and one people.” And God mixed up the nations, and divided them into 70 and 2 nations, and scattered them throughout the whole earth. After the confusion of the peoples, God destroyed the pillar with a great wind; and its remains are located between Assyria and Babylon, and are 5433 cubits high and wide, and these remains have been preserved for many years.”

From the tribe of Japheth came the Slavic people. Then the author talks about the Slavic tribes, about the capture of Constantinople by Oleg, about the campaigns of Svyatoslav, about the conquest of our lands.

The main theme of The Tale of Bygone Years is the unity of Rus'.

Rice. 4. Prince Vladimir Monomakh ()

Before us is Prince Vladimir Monomakh (Fig. 4). Before becoming the senior prince in Rus', he reigned over many Russian lands. People treated him with great respect because they felt a desire to see Rus' united. Addressing his descendants, Vladimir Monomakh wished in every possible way that they would continue his work.

Excerpt from “Teaching” by Vladimir Monomakh:

“My children or anyone else, when listening to this letter, do not laugh at it, but accept it into your hearts and do not be lazy, but work hard......

In your home, do not be lazy, but watch everything, do not rely on the tiun or the youth, so that those who come to you do not laugh at your house or at your dinner. When you go to war, don’t be lazy, don’t rely on the commander. Do not indulge in drinking, eating, or sleeping.

Equip the guards yourself and at night, placing guards on all sides, lie down next to the soldiers, and get up early. Do not take off your weapons in a hurry without looking around; out of laziness, suddenly a person dies. Beware of lies and drunkenness, because of this the soul and body perish.

Wherever you go on your way through your lands, do not let the youths cause harm not to your own, nor to strangers, nor to villages, nor to crops, so that people do not curse you.

Wherever you go and where you stop, give drink and food to the one who asks... Don’t forget the most wretched and give to the orphan and the widow, judge for yourself, and do not let the strong destroy a person. Kill neither the right nor the guilty, and do not order him to be killed. We humans are sinners, and if someone does evil to us, we want to devour him and shed his blood as quickly as possible.

If you have to kiss the cross, then, having checked your heart, kiss only what you can do, and after kissing, keep your word, for if you break your oath, you will destroy your soul.

Do not have pride in your heart and mind: everyone is mortal, alive today and in the grave tomorrow; everything we have has been given to us for a short time. Do not shy away from teaching those who are carried away by power, do not place universal honor at all.

Honor the old as your father, and the young as your brothers. Most of all, honor the guest, no matter where he comes to you, whether he is a commoner, or a noble, or an ambassador; if you cannot honor him with a gift, then treat him with food and drink; for, as it passes, it will glorify man throughout all lands, either good or evil.

Visit the sick, see off the dead, for we are all mortal. Don’t let a person pass without greeting him, and say a kind word to him. Love your wife, but do not give her power over you.

If you forget this, then re-read my letter more often, then I won’t be ashamed, and you will feel good.

What you can do well, don’t forget, and what you can’t do, learn. - as my father, sitting at home, knew five languages, that’s why he was honored by other countries. Laziness is the mother of everything bad: what someone knows how to do, he will forget, and what he doesn’t know how to do, he will not learn. When you do good, do not be lazy about anything good...”

The purpose of creating this work, of course, is to educate descendants.

Bibliography

Korovina V.Ya. Didactic materials on literature. 7th grade. — 2008.
Tishchenko O.A. Homework on literature for grade 7 (for the textbook by V.Ya. Korovina). — 2012.
Kuteinikova N.E. Literature lessons in 7th grade. — 2009.
Korovina V.Ya. Textbook on literature. 7th grade. Part 1. - 2012.
Korovina V.Ya. Textbook on literature. 7th grade. Part 2. - 2009.
Ladygin M.B., Zaitseva O.N. Textbook-reader on literature. 7th grade. — 2012.
Kurdyumova T.F. Textbook-reader on literature. 7th grade. Part 1. - 2011.
Phonochrestomathy on literature for the 7th grade for Korovina’s textbook.

FEB: Dictionary of literary terms ().
Dictionaries. Literary terms and concepts ().
Explanatory dictionary of the Russian language ().
"The Tale of Bygone Years" ().
Slavic writing ().
Danilevsky I.N. The Tale of Bygone Years: text history and sources ().
Likhachev D.S. Great legacy. "The Tale of Bygone Years" ().

Homework

Carefully read the excerpt from the “Teachings” of Vladimir Monomakh. What advice from the Grand Duke is relevant today?
In which works of literature have you read previously, the same idea is heard as in Monomakh’s “Teaching”?

My children or anyone else, when listening to this letter, do not laugh at it, but accept it into your hearts and do not be lazy, but work hard...

Do not be lazy in your house, but watch everything, do not rely on either the tiun 1 or the youth 2, so that those who come to you do not laugh at your house or at your dinner. When you go to war, don’t be lazy, don’t rely on the commander. Do not indulge in drinking, eating, or sleeping.

Wherever you go through your lands, do not let the youths harm either your own or strangers, or villages, or crops, so that people do not curse you.

If you have to kiss the cross, then, having checked your heart, kiss only what you can do, and after kissing, keep your word, for if you break your oath, you will destroy your soul.

Do not have pride in your heart and mind: everyone is mortal, today they are alive, and tomorrow they are in the grave; everything we have has been given to us for a short time. Do not shy away from teaching those who are carried away by power, do not place universal honor at all.

Visit the sick, see off the dead, for we are all mortal. Don’t let a person pass without greeting him, and say a kind word to him. Love your wife, but do not give her power over you.

If you forget this, then re-read my letter more often, then I won’t be ashamed, and you will feel good.

What you can do well, don’t forget, and what you can’t do, learn - like my father, sitting at home, knew five languages, which is why he was honored by other countries. Laziness is the mother of everything bad: what someone knows how to do, he will forget, and what he doesn’t know how to do, he will not learn. When you do good, don’t be lazy about anything good...

Questions and tasks

What is the meaning of the teachings of Vladimir Monomakh and which of them seem necessary to you today? How do you understand the advice: “don’t let the youths harm either your own or strangers, or villages, or crops”, “give water and feed the one who asks”, “don’t forget the poor”?
What should this piece sound like? Read it expressively, note the features of the style.
Try to compose a short lesson yourself for your younger brother, sister or friend, using some words from the “Instruction”, for example: “hello”, “say a word”, “honor”, etc. (explain them first).
Read “The Tale of Peter and Fevronia of Murom” yourself. Think about what topic it is dedicated to.

1 Tiun - farm manager.
2 The youth is a servant.

Honor the old as your father, and the young as your brothers. Do not be lazy in your home, but watch everything yourself; Do not rely on the tiun or on the youth, lest those who come to you laugh at your house or at your dinner. When you go to war, do not be lazy, do not rely on the commander; do not indulge in drinking, eating, or sleeping; Dress up the guards yourself and at night, placing guards on all sides, lie down near the soldiers, and get up early; and do not take off your weapons in a hurry, without looking around out of laziness, because suddenly a person dies. Wherever you go through your lands, do not let the youths harm either your own or strangers, or villages, or crops, so that they do not curse you. Wherever you go and where you stop, give drink and food to the beggar, but most of all honor the guest, no matter where he comes to you, whether he is a commoner, or a noble, or an ambassador; if you cannot honor him with a gift, then with food and drink: for as they pass, they will glorify a person throughout all lands, either good or evil. Visit the sick, see off the dead, for we are all mortal. Don’t let a person pass without greeting him, and say a kind word to him. From “Vladimir Monomakh’s Teachings to Children.”

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Ethics

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Monomakh went down in history not only as an outstanding politician and warrior, but also as a writer and Teacher. The main work of Monomakh - “Instruction”, is known to us thanks to the Laurentian Chronicle, where it is read under the year 1096. “Instruction” is one of the first secular works that has come down to us, written by Monomakh for the edification of his children and descendants. Monomakh worked on “Instruction” until the end of his life. In the “Instruction” the prince sums up the results of his state activities, and, more broadly, his entire earthly path. Tells us about the attitude towards faith, power, subjects, Motherland, enemies. The teaching is read in one breath, as a testament not only to sons, but also to “others who read,” a testament to descendants.

Quotes from "Teaching"
1. “My children or anyone else, when listening to this letter, do not laugh, but whichever of my children loves it, let him accept it in his heart and not become lazy, but work.

2. “First of all, for the sake of God and your soul, have the fear of God in your heart and give generous alms, this is the beginning of all good.”

3. “Why are you sad, my soul? Why are you embarrassing me? Trust in God, for I believe in him.”

4.. “Do not compete with the wicked, do not envy those who do iniquity, for the wicked will be destroyed, but those who obey the Lord will rule the earth.”

“For as Basil (Basily the Great - Byzantine theologian, Archbishop of Caesarea, about 330 - 379) taught, having gathered young men: to have a pure and immaculate soul, a thin body, a meek conversation and to keep the word of the Lord: “Eat and drink without much noise, to remain silent with the old, to listen to the wise, to submit to the elders, to have love with equals and younger ones, conversing without guile, and to understand more; do not rage with words, do not blaspheme in conversation, do not laugh too much, be ashamed of your elders, do not talk with ridiculous women, keep your eyes down and your soul up, avoid vanity; do not shy away from teaching those who are carried away by power, do not place universal honor at anything.”

5. “O Lady Mother of God! Take away pride and insolence from my poor heart, so that I will not be proud of the vanity of this world in this insignificant life.”

6. “Just as a father, loving his child, beats him and again draws him to himself, so our Lord showed us victory over our enemies, how to get rid of them and defeat them with three good deeds: repentance, tears and almsgiving.” “For God’s sake, don’t be lazy, I pray you, don’t forget those three things, they’re not hard; neither by seclusion, nor by monasticism, nor by fasting, which other virtuous people endure, but in small deeds one can receive God’s mercy.”

7. “And whoever does not praise You, O Lord, and does not believe with all his heart and with all his soul in the name of the Father and the Son and the Holy Spirit, let him be cursed!”

8. “...shed tears for your sins...”

9. “Do not forget the more wretched, but, as far as you can, feed and serve the orphan and widow yourself, and do not let the strong destroy a person.”

10. “Above all, do not have pride in your heart and mind, but let us say: we are mortal, today we are alive, and tomorrow we are in the grave; all this that You have given us, not ours, but Yours, You have entrusted it to us for a few days. And don’t save anything in the land, it’s a great sin for us. Honor the old as your father, and the young as your brothers.”

11. “Beware of lies, and drunkenness, and fornication, because from this the soul and body perish.”

12. “Wherever you go and where you stop, give drink and food to the beggar, but most of all honor the guest, no matter where he comes to you, whether a commoner or a noble...”

13. “Visit the sick, see off the dead, for we are all mortal. Don’t let a person pass without greeting him, and say a kind word to him. Love your wife, but don’t give them power over you. And here’s the basis for everything: have the fear of God above all else.”

Teachings of Vladimir Monomakh.

Vladimir Monomakh, Grand Duke of Kiev, was the son of Vladimir Yaroslavich and a Byzantine princess, daughter of Emperor Constantine Monomakh. The works of Vladimir Monomakh were written in the 11th – early 12th centuries and are known under the name “Instruction”. They are part of the Laurentian Chronicle. “Instruction” is a unique collection of the prince’s works, including the Instruction itself, an autobiography and a letter from Monomakh to Prince Oleg Svyatoslavich. The teaching was the political and moral testament of the prince, addressed not only to his sons, but also to a wide circle of readers.

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 food to those who ask... Do not forget the poor, give Judge for the orphan and widow for yourself, and do not let the strong destroy a person. Honor the old as your father, and the young as your brothers. Above all, honor the guest. Don’t let a person pass without greeting him, and say a kind word to him.”1 Before us are moral instructions, high moral covenants that have lasting significance and are valuable to this day. They make us think about relationships between people and improve our moral principles. But the “Instruction” is not only a set of everyday moral advice, but also the political testament of the prince. It goes beyond the narrow framework of a family document and acquires great social significance.

Vladimir Monomakh puts forward tasks of a national order, considering it the duty of the prince to take care of the welfare of the state and 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 responsibility of the ruler to maintain peace.

Gradually, the “Instruction” develops into an autobiography, in which the prince says that he was a participant in 82 large military campaigns. He tried to build his life according to the same rules that he writes about to his sons. Monomakh appears in his work as an unusually active person, a zealous champion of enlightenment. He believes that in everyday life a prince should be a model for those around him, and family relationships should be built on respect. In the Instruction, Monomakh covers a wide range of life phenomena and gives answers to many social and moral questions of his time.

The third work of Vladimir Monomakh is a letter to his cousin Oleg Svyatoslavich, written about the death of his own son Izyaslav, who was killed by Oleg in battle. The letter is wise and calm. Bitterly regretting the death of his son, the prince is nevertheless ready to understand everything and forgive everything. War is war. His son died, as many die in battle. The trouble is not that another prince died on the battlefield. The trouble is that princely feuds and strife are destroying the Russian land. Monomakh believes that it is time to stop these fratricidal wars. The prince offers Oleg peace: “I am not your enemy, not an avenger... And I offer you peace because I don’t want evil, but I want good for all our brethren and the Russian land.”

D.S. Likhachev noted that “Monomakh’s letter is amazing. I do not know anything in world history similar to this letter from Monomakh. Monomakh forgives the murderer of his son. Moreover, he consoles him. He invites him to return to the Russian land and receive the principalities due to inheritance, asks him to forget the grievances.”

In general, the “Instruction” is colored by personal feelings, written in a confessional, elegiac tone, and also reflects a vision of everyday life and the era. Contrary to the literary canons of the depiction of the prince, Vladimir is endowed with individual human traits. This is not only a warrior, a statesman, but also a feeling, suffering, acutely experiencing life events.

It is important for him that children and other people to whom his words are addressed take the instruction “into their hearts.” He is concerned about the problem of human ethical responsibility, the preservation of such feelings and qualities as compassion, justice, honor, and hard work.

Monomakh himself is emotionally absorbed in religious feelings, chanting the divine harmony of all things, proclaiming the love of mankind and the mercy of God, who with his mercy created many great miracles and blessings, who gave people the earth and the entire world around them.

Monomakh speaks enthusiastically about “God’s wisdom” for the sake of man. Sublime words follow one after another: “The human mind cannot comprehend your miracles. Great art thou, and wonderful are thy works, and blessed and glorious is thy name forever throughout all the earth.”5

The idea of repentance, the victory of good over evil does not leave Monomakh. It is expressed in a letter to Oleg Svyatoslavich. According to the prince, Oleg, who allowed the death of his son, must repent, and Vladimir himself, who did not warn her, must repent: “You should, having seen the blood and his body, faded like a flower that first blossomed, like a slaughtered lamb, say standing over him, pondering the thoughts of his soul: “Woe is me for what I have done! And, taking advantage of his foolishness, for the sake of the untruth of this vain world, I made sin for myself, and tears for my father and mother.”

Monomakh himself is ready for the Last Judgment: “At the Last Judgment,” he writes, “I will expose myself without accusers...”

The lyrical beginning in the message brings it closer to folk poetry, to song lyrics, and adds emotionality to the narrative. Thus, the likening of the son’s body to a flower that has bloomed for the first time, or the comparison of the daughter-in-law, captured by Oleg Svyatoslavich, with a grieving turtle dove on a dry tree, anticipating Yaroslavna’s cry in “The Tale of Igor’s Campaign,” are correlated with elements of folk poetry. And Monomakh’s prayer, included in the “Instruction,” is in its artistic essence close to song lyrics, to folk laments. “Teacher of wisdom and giver of meaning, teacher of the foolish and protector of the poor! Confirm my heart in reason, lord! Give me the gift of speech, father, do not forbid my lips to cry out to you. Merciful, have mercy on the fallen!..”

The author of the Instruction tries to instill in his readers high ideas about ethical values. The work also reflects details of real life: historical events are conveyed with ethnographic accuracy - the fight against the Polovtsians, the campaigns of the princes. The geographical space is vast and reflects the events of Russian history in motion. Battles, cities, lands, rivers, names of Russian princes and Polovtsian khans are listed. Monomakh also describes individual situations, moments of battles: “my squad fought with them for eight days for a small rampart and did not allow them to enter the prison”9, or, for example, a dramatic picture of the campaign of a squad of about a hundred people, with children and wives, from Chernigov to Pereyaslavl. The author notes how “the Polovtsians licked their lips at them, like wolves, standing at the carriage and on the mountains. God and Saint Boris did not hand me over to them for profit; we reached Pereyaslavl unharmed.”

The prince's social practice and labor activity are revealed in his following remark: what his youth had to do, he did it himself - in war and on hunts, night and day, in heat and cold, without giving himself rest. I did what I needed to do myself.

In general, “Instruction” reveals the appearance of an extraordinary statesman of the Russian Middle Ages, a man who embodied the ideal of a prince who cared about the glory and honor of his native land.