My attitude to the hero of Fevronia. Tales of Peter and Fevronia of Murom: the image and characteristics of Fevronia. List of used literature

"The Tale of Peter and Fevronia of Murom" National-historical basis of the story. The story of Peter and Fevronia is a classic example of the historical and biographical old Russian story of the 16th century. The place where the heroes of the story lived and where the events took place was the Russian city of Murom and the Ryazan lands. The events that served as the basis of the story took place in the first half of the 12th century, and the story was written in the late 40s of the 16th century by the prominent clergyman and writer Yermolai Erasmus. He created this great work for the canonization of the new Miracle Workers of Murom - Prince Peter (named as a monk David) and Princess Fevronia (named as a monk Euphrosyne).

Since then, the day of these saints has been celebrated on June 25. Relationship between the story and folklore. The plot of the "Tale" combined two main fairy tales - a fairy tale about the fight against a snake and a short story about a wise peasant girl who marries a noble person and is subjected to difficult trials. The story describes the honest, righteous life of Prince Peter of Murom and his wife Fevronia, a commoner by birth. Their life and at the end of her monastic tonsure bring the story closer to the genre of the life of the saints and give it a moralizing character.

The story, as it were, grows out of folklore: fairy tales, epics, riddles, proverbs. The story embodied a deep thought, coming from the very beginning of the people's understanding of the equality of people before the truth. So, in a fairy tale, the peasant son Ivan marries a princess, and a simple girl marries a prince. Therefore, the marriage of Prince Peter to Fevronia has roots in Russian folklore and at the same time speaks of the emerging changes in Russian society. The feat of Peter expresses the most ancient mythological, fabulous and later epic motif of snake fighting.

Killing the snake, the hero defeats evil and darkness. The serpent is depicted in the story as a werewolf, his ability to turn into a man emphasizes the primordial cunning of the devil. It is significant that Peter kills the snake, like a hero, with a treasure sword. Fevronia embodies the fabulous image of a wise maiden in the story. Story composition. In its structure and composition, The Tale of Peter and Fevronia of Murom is exemplary for its genre: at the beginning it tells about the exploits of the heroes, then follows the story of their life, including the story of the triumph of their virtue over life's trials, then their death is described, and finally a miracle that happens after death. The plot of the story. The plot of the story about Peter and Fevronia differs from the traditional hagiographic plot in the following features: There is no suffering for the faith, the martyrdom of the heroes; No connection to history.

In the center of the story is the peasant girl Fevronia, who agreed to heal Prince Peter, who fell ill from snake blood spilled on him. As a reward for this, Fevronia demands that the prince marry her: “I want to cure him, but I don’t demand any reward from him. Here is my word to him: if I do not become his wife, then it is not fitting for me to treat him. The attempt of the cured prince to break his promise ends unsuccessfully: Fevronia prudently ordered to lubricate all his ulcers (obtained from snake blood), except for one, and for the final cure, Peter has to fulfill his promise: “Prince Peter went to his patrimony, the city of Murom, recovered. Only one scab remained on him, which was not anointed at the command of the girl. And from that scab new scabs went all over his body from the day he went to his patrimony. And again he was covered with scabs and ulcers, as in the first time.

And again the prince returned for a tried and tested treatment to the girl. And when he came to her house, he sent to her with a feast, asking for healing. She, not in the least angry, said: “If she becomes my husband, she will be healed.” He gave her a firm word that he would take her as his wife. And she again, as before, determined the same treatment for him, about which I wrote earlier. He quickly healed himself and took her as his wife. In this way, Fevronia became a princess. After the death of his brother, Peter takes the throne of the Principality of Murom.

When the rebellious boyars decide to expel the peasant princess from Murom, she agrees to leave if she is allowed to take with her what she asks. The boyars agree, and the princess asks "only the wife of my prince Peter." Peter follows her: “When evening arrived, they landed on the shore and began to settle down for the night. Blessed Prince Peter thought: “What will happen now, since I voluntarily gave up the reign?”

The marvelous Fevronia tells him: “Do not grieve, prince, the merciful God, the creator and protector of all, will not leave us in trouble!” In the end, Peter and Fevronia safely "dominate" in Murom; after “repose kupnem” (simultaneous death) and separate burial, they nevertheless turn out to be reunited “in a single coffin”: “When the time came for their pious repose, they begged God to die at the same time. And they bequeathed that they both be put in one tomb, and ordered to make two coffins from one stone, having a thin partition between them. At one time they took monasticism and put on monastic clothes.

And in the monastic rank the blessed prince Peter David was named, and the Monk Fevronia in the monastic rank was called Euphrosyne. The ideological content of the story. In the images of Peter and Fevronia, who became husband and wife, the folk ideal of marriage is expressed: the righteous and good strength of the groom is combined with the clarity of the soul, the purity of the thoughts of the bride. The combination of these qualities forms an indissoluble spiritual union of husband and wife, triumphant both in life and in death: “When the time came for their pious repose, they begged God to die at the same time. And they bequeathed to put them both in one coffin. And they ordered to make two coffins in one stone, having one partition between them.

They themselves at the same time put on monastic clothes. And the blessed Prince Peter was called in monasticism David, while the Monk Fevronia was called in monasticism Euphrosyne. In those days, the venerable and blessed Fevronia, called Euphrosyne, embroidered with her own hands for the temple of the most pure cathedral church the air on which the faces of the saints were depicted. The Monk and Blessed Prince Peter, called David, sent to her, saying: “O sister Euphrosyne! My soul already wants to move away from the body, but I'm waiting only for you to die together. She answered: “Wait, sir, when I finish the air for the holy church.”

He sent a second message to her, saying: “I will wait for you a little.” And for the third time he sent, saying: "I want to die already and no longer wait for you." She embroidered the last patterns of the air of that saint, she did not embroider only one holy robe; she embroidered the face, she stopped working, stuck her needle into the air and wrapped it with the thread with which she sewed. And she sent to the blessed Peter, called David, the news of the simultaneous repose. And having prayed, they gave their holy souls into the hands of God on June 25th.” The image of Fevronia. “The heroine of the story is the maiden Fevronia.

She is wise with folk wisdom. She makes wise riddles and knows how to resolve life's difficulties without fuss. She does not object to her enemies and does not offend them with open teaching, but resorts to allegory, the purpose of which is to teach a harmless lesson to her opponents, who themselves guess their mistakes. It works wonders in passing: it makes branches stuck for a fire to bloom in one night into a large tree. Her life-giving power extends to everything around. The crumbs of bread in her palms turn into grains of fragrant incense ... Fevronia is like the quiet angels of Rublev.

She is the "wise maiden" of fairy tales. The outward manifestations of her great inner strength are stingy. She is ready for the feat of self-denial, she has conquered her passions. Her love for Prince Peter is therefore invincible outwardly because she is defeated internally, by herself, is subject to the mind. At the same time, her wisdom is not only a property of her mind, but to the same extent - her feelings and will.

There is no conflict between her feeling, mind and will: hence the extraordinary "silence" of her image. 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. Fevronia astonishes the messenger with her prophetic answers and promises to help the prince... The life-giving power of Fevronia's love is so great that poles stuck in the ground blossom into trees with her blessing. She is so strong in spirit that she can decipher the thoughts of the people she meets.

In the power of love, in the wisdom prompted by this love, Fevronia turns out to be higher than even her ideal husband, Prince Peter ”(D.S. Likhachev. Great Heritage). Artistic originality of the story. “The charm of the Tale is in the simplicity and clarity of presentation, in the sedate slowness of the story, in the narrator’s ability not to be surprised by the surprising, in the simplicity and malice of the characters in harmony with the calmness of the narrator ... We also note the restraint of the narration, as if echoing the modesty of the manifestation of feelings. The gesture of Fevronia, sticking a needle into the bedspread and wrapping a golden thread around the stuck needle, is as laconic and visually clear as the first appearance of Fevronia in the story, when she was sitting in a hut at a loom, and a hare jumped in front of her.

In order to appreciate this gesture of Fevronia, wrapping a thread around a needle, one must remember that in ancient Russian literary works there is no life, no detailed descriptions - the action in them takes place, as it were, in cloth. Under these conditions, Fevronia's gesture is precious, as is the gold embroidery that she sewed for the “holy” cup ”(D.S. Likhachev. Great heritage). The story in the assessment of literary critics. “There are disputes about the time of the appearance of the Tale of Peter and Fevronia of Murom.

Some researchers attribute it to the XV century, others - to the beginning of the XVI century. Judging by the fact that the church cult of Peter and Fevronia in Murom took shape already in the second half of the 15th century, it is more likely that the “Tale” in some original form unknown to us was compiled already at that time. However, the Tale acquired its final form, as R.P. Dmitrieva has now proved, under the pen of Yermolai Erasmus, a writer who worked in the middle of the 16th century. "The Tale of Peter and Fevronia" is a combination of two folklore stories: one about a seductive snake and the other about a wise maiden. These plots in the Tale are connected and dated to Murom, and the whole story claims to be historical authenticity ”(D.S. Likhachev. Great heritage).

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Target : -show the significance of the "Tale ..." in the formation of moral family values;

Raising the prestige of the institution of the family;

Prevention of antisocial behavior in the youth environment.

Tasks:

To improve the ability of students to analyze what they read: to express their own judgment, to reveal the author's attitude to the characters and events, to improve monologue speech.

To instill a culture of discussion in the classroom, the ability to defend one's point of view, the ability to listen to the interlocutor.

To educate the moral qualities of schoolchildren: kindness, devotion in friendship and love, the ability to forgive.

Build research skills.

During the classes

I. Teacher's word

Good afternoon Recently, it has become very fashionable to celebrate St. Valentine's Day, the patron saint of lovers. But after all, the Russian Orthodox calendar has its own Valentine's Day - July 8, associated with the history of the holy spouses Peter and Fevronia of Murom - the patrons of the family and marriage, whose love and marital fidelity are legendary. The life of Peter and Fevronia is the story of the relationship between a man and a woman who managed to overcome all the difficulties of a long and difficult earthly journey, revealing the ideal of a Christian family.

Since 2008, July 8 has been declared the All-Russian Day of Family, Love and Fidelity. It is symbolic that this holiday was first celebrated in 2008, which was declared the year of the family. A lot of people on this day make a pilgrimage to Murom to thank Saints Peter and Fevronia for patronage in their family life or ask for the gift of family harmony and happiness.

Referring to the epigraph of the lesson:

F. Adler said: "The family is a society in miniature, on the integrity of which the morality of human society depends."

How do you understand this statement, which is the epigraph to our lesson today?

What do you think is the most important thing in life? (generosity, kindness, compassion, wisdom, loyalty, honesty…)

What do you think, can the attitude to the main truths in a person's life change over the centuries, or does it remain unchanged?

It is possible that in antiquity we will find the answer to this question, because ancient Russian literature is a period of 700 years out of 1000 (from the 10th century to the 17th century)

Today we will plunge into the world of ancient Russian literature - calm, solemn, contemplative, wise. Fast forward to the 16th century...

In the last lesson, we got acquainted with the content of The Tale of Peter and Fevronia of Murom, and today we will turn to the work again in order to understand what the author wanted to tell us, what topics he raises in the story, what problems the writer of the distant past worries about.

The first part of our lesson will take the form of defending your presentations that you yourself have prepared in groups or historians or literary critics.

Your projects will be evaluated by an expert council (three students) who have a sheet with presentation evaluation criteria. After your projects are defended, they will be given the floor.

II. Defense of the presentation of a group of "historians"

- "The Tale of Peter and Fevronia" is one of the masterpieces of ancient Russian literature, and the name of its author should be among the most prominent writers of the Russian Middle Ages.

Who wrote this work? What is his background? Word - to our historians.

The results of the research work will be presented by the head of the group of "historians"

The 16th century is the time of the formation of a single Russian state with the capital city of Moscow. The unification of Rus' was followed by the unification of Russian culture. Under the leadership of Metropolitan Macarius, an extensive - 12 huge volumes - collection of all that is being compiled, i.e. books read in Rus'. This meeting was called "Great Cheti-Minei".

In the "Great Cheti-Minei", in the order of months and days, stories about the life of the saints of the Orthodox Church were presented. A Russian proverb says: "A city does not stand without a saint, a village without a righteous man." And Macarius instructs the priests to collect traditions from the Russian lands about the righteous people who became famous for their pious deeds. Priest Yermolai, a writer and publicist, was commissioned to write a life of Murom saints Peter and Fevronia.

Reading the work, we noticed that the author writes: “At one time they accepted monasticism and they put on monastic clothes. And in the monastic rank the blessed prince Peter David was named, and the Monk Fevronia in the monastic rank was called Euphrosyne.

We were interested in the question: “Is Prince Peter a true hero or was there a prototype?”

Murom was famous for its legends. The most poetic of the Murom legends was the tale of a wise maiden who became a kind and fair princess. It served as the basis for the story. It is still unknown who can be called the prototypes of the heroes. But most often, as we found out, the prototype of the hero of the story, Prince Peter, is called Prince David Yuryevich, who ruled Murom at the beginning of the 13th century. He married a peasant woman Euphrosyne in gratitude for the fact that she cured him of an illness from which no one could cure. The marriage of the prince with a simple peasant woman caused malicious slander, but the couple lived happily until the end of their days. When they grew old, they both became monks and died in 1228.

The story became a true masterpiece of ancient Russian literature, it was written after the canonization, that is, the canonization of Peter and Fevronia at the Moscow Church Cathedral in 1547. She was read in the Moscow state, 150 lists of this work have survived to this day.

Defense of presentations of groups of "literary scholars"

III. The work of creative groups with the text: “A fairy tale? Life? Story?

As you know, Metropolitan Macarius did not include the life he ordered in the collection "Great Menaions" (monthly readings). Why? The answer is in the studies of creative groups of students - literary critics, who worked on identifying the features of the genre of this work.

During the presentation, the students fill in the table in their notebooks:

The results of the research work will be provided by the leaders of each group of "literary critics".

1 group of literary critics –fairy tale

A fairy tale is a folklore work with an installation for fiction.

After reading The Tale of Peter and Fevronia, we identified the following features of the tale:

The beginning of the story resembles a fairy-tale beginning: “There is a city in the Russian land ... A prince named Pavel once ruled in it ...”

The story begins with an event that, undoubtedly, passed here from a fairy tale: a Serpent began to fly to the wife of Prince Paul and seduce her.

The first part is similar to a fairy tale about a hero - a snake fighter, the second - to an everyday fairy tale about a wise maiden. As in all fairy tales, there is a fairy-tale hero - a snake-tempter.

According to the laws of a fairy tale, Good always triumphs over evil: Peter defeated the serpent.

There are riddles that often have to be guessed by the heroes of fairy tales. For example: "It's bad when the house is without ears, and the upper room without eyes."

Cunning test tasks (Peter's task to sew a shirt from a bundle of flax and Fevronia's task to make a loom from a log)

Magic items (for example, Agrik's sword, on which the Serpent dies)

Constant epithets (“crafty serpent”, “wise maiden”).

Thus, the features we have identified that are characteristic of a fairy tale and everyday life allow us to classify The Tale of Peter and Fevronia as a genre of folklore.

But it should be noted that with the development of the plot, the images of Peter and Fevronia more and more begin to acquire the features of Russian saints.

2 group of literary critics - life

Hagiographic literature was very popular in Rus'. The word "living" means "life". Lives were called works telling about saints - statesmen and religious figures, whose lives and deeds were regarded as exemplary. That is, the life is the biography of the saints.

Lives had a certain structure:

An introduction that explains the reasons that prompted the author to start the story.

The main part is a story about the life of the saint, his death and posthumous miracles.

The life ended with praise to the saint.

"The Tale of Peter and Fevronia" is written in the form of a life - this is an artistic biography of people canonized by the church as saints.

In the course of the work, we identified the following features of the hagiographic genre:

There is a laudatory word to the saints: “Let us, according to our strength, give praise to them ... Rejoice, reverend and blessed ones, for after death you invisibly heal those who come to you with faith! ..”

The love of heroes for God, the veneration of the heroes of the Bible.

Miracles that heroes perform (for example, Fevronia heals the sick, bread crumbs turned into incense, dead stumps became lush trees in the morning).

Unusual death and posthumous miracles (faithful spouses not only died on the same day and hour, but did not part after death; at the place of their burial, believers receive healing from the most serious ailments).

The story uses vocabulary typical of spiritual literature: blessed, doing alms, the commandments of the Lord, loving children, etc.

But, as we can note, in the story there is no construction of the work traditional for the genre of hagiography (only the finale is a classic example of hagiography).

3 group of literary critics - a story

The genre of the work is defined in the title: "Story". In the course of the study, we identified the following genre features:

Specific places of action are indicated: the city of Murom, Ryazan land, the village of Laskovo. This lends credibility to the story.

The characters in the story are real people.

The prince, before starting treatment, wants to test the wisdom of Fevronia and gives her impossible tasks. In a fairy tale, such tasks are performed with magical speed. Not so in the story. Fevronia responds to a crafty task with no less crafty ones.

For example, Fevronia wraps a thread around a needle: “... At that time she was finishing embroidering that holy air: only one saint had not yet finished the mantle, but had already embroidered her face; and stopped, and stuck her needle into the air, and wound around it the thread with which she embroidered ... ". This detail shows the amazing peace of mind of Fevronia, with which she decides to die with her loved one. The author said a lot about her with just this gesture.

The personality of the peasant woman comes to the fore

Theme of social inequality

The story of the boyars rushing to power, who killed each other in civil strife.

Thus, in this work there are elements of a historical story.

So what is the genre of this piece? Is “The Tale of Peter and Fevronia” a folklore or literary work? Can this work be called life?

The conclusion is made on the definition of the genre: hagiographic story with elements of a folk-tale character.

IV. General conversation.

word drawing: For which episodes of the story would you make drawings? Why to these? What would you like to say with your illustrations?

(A wise girl from the village of Laskovo. Fevronia’s condition and healing. A conspiracy against Princess Fevronia. “Give me what I ask!” Fevronia’s clairvoyance. Return to Murom and a happy reign. “The time of death has come.” Miracles with the bodies of Peter and Fevronia.)

You and I know that Peter and Fevronia did not accidentally become the heroes of the story. Prince Peter for the writer is the embodiment of a just princely power: having told about the reign of Prince Peter, the author showed what this power should be like. But he also showed an example of married life, fidelity and faith. Life according to the commandments of God, the conscious desire of a person to do good is the most important thing for the author.

But did Peter always act according to his conscience? Didn't it provoke condemnation? (He didn’t marry Fevronia right away, he began to test her when the wives of the boyars began to slander her, for example, about the crumbs that she collects).

Why do you think the author chose a girl not of noble origin, but of peasant origin, as the main character? (He teaches to appreciate people not by origin, by their actions, he wanted to say that among the peasants there are wise, pure, faithful people). Let's not forget that the heroes of the story are real historical figures.

What feelings did you have for the heroine while reading about her? (They sympathized, regretted when Peter did not accept her, and then the boyars; they respected her mind, loyalty, rejoiced when everyone realized that she was wise, kind, fair, and accepted her).

Why does the author not draw portraits of the heroes of the story? (Not appearance, not beauty is the main thing for him, just as it is not the main thing for Peter and Fevronia. Peter was convinced of the mind, spiritual beauty of the girl. After all, before Peter took Fevronia with great honors in Murom, they did not see each other and all communication led through the servants).

In what does the inexhaustible strength of the mutual love of Peter and Fevronia find its highest expression? (Both spouses, not thinking of the possibility of outliving each other, die on the same day and hour and are not separated even after death, in spite of those who tried to separate them).

What is the main value of the book? What life values are affirmed in it?

This story is a kind of hymn to faith, love and fidelity.

Love for people, courage, humility, family values, fidelity, religiosity.

The triumph of faith, wisdom, reason, goodness and love is the main idea of the story.

Composition-miniature: “How has “The Tale of Peter and Fevronia of Murom” changed me?” (2-3 sentences).

V. Word of the teacher.

Reading ancient Russian literature, we get to know ourselves, our soul, make our life more fulfilling, we learn our meaning in it.

Reading excerpts from essays-miniatures.

VI. Summing up. Reflection.

What do you remember about today's lesson?

How did the story of Peter and Fevronia enrich you?

What eternal topics did we talk about today?

Homework. Make an essay plan: “What family values are relevant in our time?”

Spiritual values and moral ideals

in "The Tale of Peter and Fevronia of Murom"

Rybakova Elena Vasilievna, teacher of Russian language and literature

Lomovskaya secondary school, Rybinsk district of the Yaroslavl region

Target: to show the patriotic pathos and instructive nature of the "Tale of Peter and Fevronia"

Tasks:

Improve students' skills: analyze what they read: express their own judgment, reveal the author's attitude to characters and events

Adoption of high moral ideals in the formation of moral values.

To educate the moral qualities of schoolchildren: kindness, devotion in friendship and love, the ability to forgive.

To form research skills in working on the root word meaning

Root Dictionary:

During the classes

Stage 1 of the lesson. teacher's word

The bell ringing "Counter" sounds.

What images have emerged? What appeared?

The ringing "Counter" sounded in Rus' on holidays, especially on Candlemas, which means "meeting2. Today we also have to meet with a wonderful monument of ancient Russian literature of the 16th century. The Tale of Peter and Fevronia of Murom.

MEETING in translation from Serbo-Croatian "happiness"

MEET - find, find. To meet is not only to see, but also to learn, to accept in any way, to show one's attitude. Let's try to learn as much as possible about the life of the holy spouses Peter and Fevronia of Murom - the patrons of the family and marriage, whose love and marital fidelity are legendary.

Stage 2 of the lesson. Appeal to epigraphs lesson:

We should not forget about the soul,

We should be a little kinder ... V.M. Shukshin

How do you understand the epigraphs for today's lesson? What is the common word? (SOUL)

Can the attitude to the main truths in a person's life change over the centuries, or does it remain unchanged?

What spiritual values are important to a person in different eras? (love, loyalty and devotion, wisdom, kindness, mercy, compassion, generosity, honesty, mutual understanding)

Stage 3 of the lesson. Individual task (2 students)

Teacher. Today we will plunge into the world of ancient Russian literature - calm, solemn, contemplative, wise. Fast forward to the 16th century...

"The Tale of Peter and Fevronia" is one of the masterpieces of ancient Russian literature, and the name of its author should be among the most prominent writers of the Russian Middle Ages.

Who wrote this work? What is his background? The word is given to our historians - the guys who prepared a story about the history of the creation of the story.

1 student.The 16th century is the time of the formation of a single Russian state with the capital city of Moscow. The unification of Rus' was followed by the unification of Russian culture. Under the leadership of Metropolitan Macarius, an extensive - 12 huge volumes - collection of all that is being compiled, i.e. books read in Rus'. This meeting was called "Great Cheti-Minei".

2 student.Murom was famous for its legends. The most poetic of the Murom legends was the tale of a wise maiden who became a kind and fair princess. It served as the basis for the story. It is still unknown who can be called the prototypes of the heroes. But most often, as we found out, the prototype of the hero of the story, Prince Peter, is called Prince David Yuryevich, who ruled Murom at the beginning of the 13th century. He married a peasant woman Euphrosyne in gratitude for the fact that she cured him of an illness from which no one could cure. The marriage of the prince with a simple peasant woman caused malicious slander, but the couple lived happily until the end of their days. When they grew old, they both became monks and died in 1228.

4th stage of the lesson.Annotated reading of the story.

Stage 5 of the lesson. Homework.

Answer the following questions in writing:

What impression did the story make?

Which character won your heart?

What is holiness?

Do you agree with the decision of the Orthodox Church to canonize Peter and Fevronia, i.e. count as saints?

The answers to the questions can serve as an introduction to your essay in the future.

Individual tasks: look up the meaning of words in dictionaries: love, the righteous, faithful, holiness, deceit, sacrament

Seekers of the "other kingdom"

Lesson in the development of speech. Preparation for an essay on "The Tale of Peter and Fevronia of Murom"

Target: prepare for essay writing

Tasks:

Collect material to reveal the character of the characters in the story

Make an essay plan

Remember how sentences are combined into a single text in order to avoid speech and logical errors.

Stage 1 of the lesson. Introduction and setting goals

Since 2008, July 8 has been declared All-Russian day of family, love and fidelity. It is symbolic that this holiday was first celebrated in 2008, which was declared the year of the family. A lot of people on this day make a pilgrimage to Murom to thank Saints Peter and Fevronia for patronage in their family life or ask for the gift of family harmony and happiness.

In the last lesson, we got acquainted with the content of The Tale of Peter and Fevronia of Murom, and today we will turn to the work again in order to better understand the characters of the characters and be able to independently express our thoughts about them in the essay.

Peter and Fevronia are the most revered saints of the Russian land.

At home you studied dictionary entries, can you answer the question: what is holiness?

Stage 2 of the lesson. Work with the word HOLY as the keyword of the topic.

Let's pay attention to the root image of the word:

SAINT -th, -be; holy, holy, holy. 1. In religious concepts: possessing divine grace. (sanctified). 2. Imbued with high feelings, sublime, ideal (high).Holy love for the Motherland. 3. True, majestic and exceptional in importance (high). 4. saint, -bgo,m. In Christianity and some other religions: a person who dedicated his life to the church and religion, and after death is recognized as a model of a righteous life and a bearer of miraculous power.

lesson stage. Drawing up a plan for future writing.

1). Introduction ( there may be a story about the era, the history of the creation of the work, the features of the genre; the impression that the story made on you; your perception of the characters )

- Tell us what impression the story made on you, which of the characters won your heart. ( Students' statements)

How will we build the main part of the essay?

2). Main part.

a) Who are the main characters?

b) What spiritual values are important to them?

C) The actions of the characters, revealing their characters. Whose life path is more difficult than Peter or Fevronia?

3). Conclusion. The significance of the work.(Why were Peter and Fevronia canonized by the Russian Church?)

lesson stage. Conversation and collecting material for writing.

Teacher questions:

Prince Peter

Virgin Fevronia

Why is Prince Peter destined to kill the serpent?

What character traits of the prince does the author highlight?

Who is Fevronia? Does she look like a “wise maiden” from Russian folk tales?

After killing the serpent, the prince fell ill. Is it a disease of the body or of the soul too?

D.S. Likhachev speaks of the "extraordinary silence of the image" of Fevronia. What is the meaning of the word silence?

What temptations does Peter endure when he meets Fevronia? (TEMPTATION - temptation, seduction, desire for something forbidden)

What are the main spiritual values for Fevronia?

- But did Peter always act according to his conscience? Didn't it provoke condemnation?

How does Fevronia test Peter? Why even without seeing it, demands it for itself?

What actions of the heroine reveal her moral ideals?

Did Peter love his wife? How did you convince yourself of her clairvoyance?

What is more important for him the princely throne or loyalty to his beloved?

How do you assess the decision of Peter and Fevronia to die on the same day?

Does Fevronia help Prince Peter to come to a righteous life?

Let's collect material about the characters of the characters in a special table:

(approximate student entry)

Prince Peter

Virgin Fevronia

The prince appears as a brave and strong warrior.

It is he who is destined to find Agrikov's sword and kill the snake. The sword itself has the shape of a cross and is its symbolic reflection, and the name Agrik, or Agirka, is worn by the serpent fighter

The wise maiden Fevronia resembles a fairy-tale heroine

She is wise, knows how to work miracles, guess other people's thoughts

After killing the snake, the prince fell ill, but not only his body was affected, but also his soul. He doubts people, he is ashamed of the origin of a simple maiden, who sets the condition - to marry her. Only having atoned for his sin, ashamed of his pride, Peter receives healing

Fevronia is not only wise and pious, she has the gift of clairvoyance - she knows her fate. She experiences spiritual love for Prince Peter.

Fevronia is modest, meek, she has no prudent thoughts. She loves the prince himself, not his title. fidelity, piety,

He didn’t marry Fevronia right away, he began to test her when the wives of the boyars began to slander her, for example, about the crumbs that she collects

Fevronia is able to heal the prince, but Peter's promise to marry her becomes her condition.

Using her gift, the heroine says that if the prince does not become her husband, then she should not treat him, because. does the will of God.

She becomes a faithful wife and a wise princess.

The main virtue for the bride and groom is meekness and humility, which are necessary to maintain harmony and peace in the family.

Fevronia, patiently endured all the trials of her husband, and dutifully awaited the fulfillment of the will of the Lord, gradually pushing Peter to spiritual development.

The prince and princess give others goodness, love, warmth and generosity of their souls.

The prince loves his wife, but according to the boyar slander, he doubted his wife. Seeing incense instead of crumbs in the palms of Fevronia, he was ashamed that he did not trust the honesty of his wife

When the boyars demanded that he renounce his wife, he preferred exile and remains a faithful husband.

Those who fall with faith to cancer with their relics generously receive healing.

Peter and Fevronia before their death accept monasticism under the name of David and Euphrosyne. They remained faithful to each other in secular and monastic life, not only "before the grave", but also "beyond the grave", having united after death.

Fevronia - saint, reverend, blessed.

Prince Peter for the writer is the embodiment of a just princely power: having told about the reign of Prince Peter, the author showed what this power should be like. But he also showed an example of married life, fidelity and faith.

The writer sang the wisdom of a simple peasant woman, prince, their loyalty, love, nobility, devotion.

lesson stage. Summarizing.

Grace is the abundance and variety of the gifts of the Holy Spirit bestowed on us

God. In the theological sense, “grace” is the saving power of God, which gives the Christian the means to achieve an eternally blessed life) (Dictionary G. Dyachenko).

Then "pious" - faithful to God.

1. What words in the text also have the root “good”?:

godly

Fragrant

Blissful

gospel

Bless

Grace

2. How do you understand them?

Fragrant- God-guided

Blissful- close to God

gospel- the message of God or the message of God

Grace- given by God

Pious - worshiping God

The narrator ends the story with a prayer to Peter and Fevronia: “Rejoice, Peter, for God has given you the power to kill a flying ferocious serpent! Rejoice, Fevronia, for the wisdom of holy men was in your female head! .. Rejoice, honest leaders, for in your reign with humility, in prayers, doing alms, without ascending, you lived; for this, Christ overshadowed you with his grace, so that even after death your bodies lie inseparably in the same tomb, and in spirit you stand before the lord Christ! Rejoice, venerable and blessed ones, for even after death you invisibly heal those who come to you with faith!..”

This story is a kind of hymn to faith, love and fidelity.

Love for people, courage, humility, family values, fidelity, religiosity.

The triumph of faith, wisdom, reason, goodness and love is the main idea of the story.

Reflection.

What do you remember about today's lesson?

How did the story of Peter and Fevronia enrich you?

What eternal topics did we talk about today?

lesson stage.

Homework. Write an essay on the topic "Seekers of the "other kingdom"

Korneslovny dictionary

SAINT-th, -be; holy, holy, holy. 1. In religious concepts: possessing divine grace. S. old man. C. source. Holy water(sanctified). 2. Imbued with high feelings, sublime, ideal (high). Holy love for the Motherland. 3. True, majestic and exceptional in importance (high). Holy business. Holy obligation.4. saint,-bgo, m. In Christianity and some other religions: a person who dedicated his life to the church and religion, and after death is recognized as a model of a righteous life and a bearer of miraculous power. The cult of saints. Count as saints.

RIGHTEOUS -th, -th; -den, -bottom. 1. Pious, sinless, according to religious rules. Righteous life. 2. Based on truth (in 2 meanings), fair (outdated). P. court. P. judge.* From the works of the righteous you will not make chambers stone (colloquial) - Working honestly, it's hard to get rich, II existent,righteousness, and

EVIL -th, -th, -av. 1. Insidious, cunning. L. man. L. deed. 2. Playful, full of good-natured cunning. L. look. A sly smile. * The evil one beguiled (simple) - an expression of regret, remorse for an unsuccessful, reprehensible or incomprehensible action, deed. From the evil one (bookish) - about unnecessary sophistication, excessive complication of something. All these doubts are from the evil one.

LOVE - , love, those. love, w. 1. Deep emotional attraction, strong heart feeling.

Test work on the topic "Old Russian literature"

1. The main difference between literature and folklore:

B) more volume of the work;

C) the beauty of the word;

D) fabulous manner

2. Old Russian literature differs from folklore in that

A) is not created by one person;

C) more interesting plot;

D) it is writing

3. What genres belong to Old Russian literature?

A) epic;

B) life;

B) chronicle

D) fairy tale

4. What works are monuments of ancient Russian literature?

A) "The Tale of Bygone Years"

B) "Dubrovsky";

C) "The Tale of Peter and Fevronia of Murom"

D) "Song of the Prophetic Oleg"

5. What canons were observed when creating the life?

A) idealization of the character;

B) love and worldly hobbies;

B) edification;

D) attention to household details.

6. Which of the proposed characters could be included in ancient Russian works?

A) Alexander Nevsky;

B) Vasilisa the Wise;

B) blacksmith Vakula

D) the first Russian martyrs, princes Boris and Gleb.

7. The main characters of Yermolai Erasmus' story are:

A) Prince Pavel;

B) the wise maiden Fevronia;

C) Prince Peter;

D) a snake.

8. ANTITHESIS is ...

A) reception of contrast;

B) figurative adjective;

B) fiction

D) an increase in the sign.

9. The antithesis is used in The Tale of Peter and Fevronia to ...

A) contrast Peter and Fevronia;

B) to prove that Peter is a victorious hero;

C) show the inconsistency of the character of Prince Peter;

D) select Fevronia from among all the heroes.

10. What definitions apply to Princess Fevronia?

A) doubtful

B) blessed

B) faithful;

D) commanding.

ANSWERS to the test: 1 - A; 2 - B; 3 - B, C; 4 - A, B; 5 - A, B; 6 - A, D; 7 - B, C; 8 - A; 9 - B; 10 - B, C.

The image of the family in "The Tale of Peter and Fevronia of Murom"

Introduction

In recent decades, there has been a problem in modern society, the solution of which has not yet been found. This is a relationship problem within the family. Back in the epoch of the 20-30s of the twentieth century, the traditional Russian family structure collapsed, and until now the problem of the ethics of family relations remains one of the most urgent in the life of modern youth.

In the era of the formation of socialism, literature actively promoted the freedom of family relations, the complete destruction of the traditional understanding of family and marriage. In Chernyshevsky's novel What Is to Be Done? we meet a completely new way of family life, what is called today "free relations", when the husband and wife are not related to each other by marriage, and the family exists until the husband or wife decides to destroy the family. Such a model of relations was completely new for Russia at that time, and was perceived as something extraordinary, but in modern society it was she who became the most popular and was called "civil marriage".

Subsequently, the socialist society returns to the external forms of the traditional family, but the loss of the spiritual foundations of marriage, which the church used to establish, gives rise to numerous problems, including divorces, difficulties in raising children, and many others. Behind the shell of a strong family, husbands and wives often hid the complete indifference to each other and their own child, the problems of such families, for example, were repeatedly covered in his work by Yuri Trifonov.

During the years of “perestroika”, the family collapses again, as divorce ceases to be a deviation from the norm, while the spiritual foundations of marriage become a completely vague concept that is lost against the background of various models of relationships offered to society by the media. However, in recent years there has been a backlash - many young people are striving to restore the lost traditions of family relations, and to understand what lies at the heart of the traditional Russian family.

The answer to this question should be sought in Russian classical literature, reading the works of Leo Tolstoy, Ivan Sergeevich Turgenev and other great writers, but the origins of their understanding of the family should be sought in older works, such as The Tale of Peter and Fevronia of Murom.

In our work, we will consider this work in the aspect of family relations presented in it, we will analyze how the family relations of the characters are built in The Tale of Peter and Fevronia of Murom.

There is no doubt that "The Tale of Peter and Fevronia of Murom" reflects the Christian view of the family and marriage. The author of this work, Yermolai-Erasmus, was a priest in Pskov, and then an archpriest of the Palace Cathedral of the Savior on Bor in Moscow, which means that the origins of understanding marriage in the Tale must be sought in Orthodox Christianity.

The purpose of our work is to identify, using the example of the work "The Tale of Peter and Fevronia of Murom", how the spiritual values of Christianity and the Christian understanding of family and marriage are reflected in ancient Russian literature, as well as to consider "The Tale of Peter and Fevronia of Murom", in the aspect of family relations .

In the first part of the work, we will turn to the history of the creation of the "Tale of Peter and Fevronia of Murom" and the personality of Yermolai-Erasmus - the author of the story, we will consider the features of this work of art, which formed the basis of our analysis.

In the next part of the work, we will analyze how the “Tale of Peter and Fevronia of Murom” reflects the Christian understanding of marriage and what spiritual values underlie the traditional Russian family.

We will devote the third chapter to the analysis of the images of Peter and Fevronia and find out, using their example, how the “roles” in the family are distributed and what kind of relationship exists between husband and wife in a traditional Russian family.

In our work we will use such terms as:

Life - (bios (Greek), vita (Lat.)) - biographies of saints. The life was created after the death of the saint, but not always after formal canonization. Life is characterized by strict content and structural restrictions (canon, literary etiquette), which greatly distinguishes them from secular biographies. Hagiography is the study of hagiographies.

Old Russian literature of the lives of the saints proper Russian begins with the biographies of individual saints. The model according to which the Russian “lives” were compiled was the Greek lives of the Metaphrast type, that is, they had the task of “praising” the saint.

The main task of the life was the glorification of the saint, which always began with the chanting of his courage, stamina or ability to overcome difficulties.

The main book containing the lives of the Russian saints was the “Cheti-Mineia” or “The Menaion of the Cheti” - the same as the four (that is, intended for reading, and not for worship) books of the lives of the saints of the Orthodox Church, set out in the order of months and days each month, hence the name of their "menaion" (Greek μηνιαίος "monthly, one-month, lasting month").

legend - (from the Latin legenda - what should be read) - one of the genres of non-fairytale prose, a folk legend about an outstanding event or act of a person, based on a miracle, a fantastic image or representation, which is perceived by the narrator as reliable.

At the same time, the plot of the legend is based on real or admissible facts.

Tradition is an oral story based on real or quite acceptable facts; Tradition is something that needs to be passed on to future generations.

A parable is a small instructive story in a didactic-allegorical literary genre, containing a moral or religious teaching (wisdom).

A symbol - (from the Greek symbolon - a conventional sign) is an image that expresses the meaning of a phenomenon in an objective form. An object, an animal, a sign become a symbol when they are endowed with an additional, extremely important meaning, for example, the cross became a symbol of Christianity, and the swastika, a sign of the fast-flowing wheel of time, is a symbol of fascism.

The meaning of the meaning is implied, so its perception depends on the readers.

It should be noted that "The Tale of Peter and Fevronia of Murom" in the Christian interpretation is perceived precisely as a story about love and marriage, however, there are few serious studies on this topic, separate articles and notes include this aspect of this work, however, they consider it superficially, separate There are practically no works on this topic.

In this chapter of our work, we will turn to the personality of Yermolai-Erasmus, the author of the "story about Peter and Fevronia of Murom", consider some features of the plot of this work, which allow us to conclude that the story should be considered not only as an example of a hagiographical genre, but and as an indication to spouses, following which they can create harmonious relationships in marriage.

Ermolai-Erasmus (Yermolai the Sinful) is an outstanding Russian thinker, writer and publicist. In the 40s-60s. In the 16th century, he was first a priest in Pskov, then served as archpriest of the Kremlin Cathedral of the Savior on Bor, and later became a monk under the name of Erasmus. At present, a large number of works are known, signed by his name (before monasticism - by the name Yermolai, after tonsure - "Yermolai, in the monastery of Erasmus", in addition, he called himself "sinful"). Yermolai-Erasmus showed the greatest creative activity during the years of his Moscow residence, since he was attracted by Metropolitan Macarius to participate in the creation of various kinds of theological works, including the lives of the Great Menaion of the Four.

Peru Yermolai-Erasmus owns the theological works "The Book of the Trinity" and "Sighted Paschalia", a journalistic treatise "The Ruler of the Benevolent Tsar", containing a project for social reforms, the life of "The Tale of Peter and Fevronia of Murom" and "The Tale of Bishop Vasily", a number messages and some other works. Thanks to a happy accident, his works (with the exception of the messages) have come down to us in two collections written by the author himself.

The most famous work of Yermolai-Erasmus was "The Tale of Peter and Fevronia of Murom". Researchers call this story one of the most outstanding ancient Russian works of the hagiographic genre, however, in its style and content, the story is very different from most hagiographies written during this period.

The plot of this work is based on a story about the love of a prince and a peasant woman. Prince Peter saves his brother's wife from a snake that visits a woman in the guise of her husband. After killing the serpent with a sword found under mysterious circumstances, Peter splashed the snake's blood, which caused his body to become covered with scabs. The youth, sent by Peter to search for a doctor, ended up in the Ryazan village of Laskov, where he met a girl who struck him with her wisdom. Fevronia agrees to heal the prince if he marries her. Peter gives her this promise, but, having barely healed, refuses to marry: "Well, how is it possible - the prince should take the daughter of a poison dart frog as his wife!" he exclaims. However, the disease again strikes Peter, and only after being healed a second time, he fulfills his promise. The peasant princess displeased the boyar wives, and they demanded that Fevronia be expelled. She agrees to leave if she is allowed to take whatever she wishes with her. Delighted boyars do not object, but the wise Fevronia takes her husband with her, who prefers the duty of a spouse married in a church to princely power. The strife that struck the boyars after the departure of the princely couple prompted them to call the prince and princess back. For the rest of their lives, Peter and Fevronia lived in love and harmony and died on the same day. And after death, placed in different coffins, they miraculously end up in a single tomb.

According to some studies, the plot of the "Tale" is so unusual that it resembles not so much a hagiographic work as a folk tale or an artistic work about the power of love. The main characters are the spouses, jointly experiencing the trials that fall on their life path, the story seems to tell readers what the relationship between the spouses should be so that they can harmoniously build their family.

A certain fabulousness is also emphasized by the style of the "Tale", sustained in a bright narrative vein, close to parables, filled with riddles and legendary images and objects, such as Agrik's sword or a snake that takes the form of a person. The researchers note that “The Tale of Peter and Fevronia of Murom is closer to a literary work than to a classical “life”.

Recently, however, studies have appeared that give a completely different interpretation of the "Tale of Peter and Fevronia", in particular, the work of M.B. Plukhanova "Plots and symbols of the Muscovite kingdom" (M., 1995), which indicates that by the 16th century, apparently, there was already a fairly popular corpus of oral traditions about Peter and Fevronia, which served as the basis for establishing their church veneration. However, not a single oral legend has survived to our time.

Consequently, the question arises - why in the middle of the 16th century there was a need for the canonization of these particular heroes, whose holiness was not recorded in any written monument? And what meaning did Yermolai-Erasmus put into the life he wrote?

The "Tale" is filled with diverse Christian symbolism: the image of a snake-tempter and a snake fighter, but an indication of divine providence about the fate of the main characters, and, finally, the heroes of the story themselves - the husband and wife, bring another aspect to the meaning of hagiographical genre for a believer. Life becomes not only an indication to the righteous life of a particular person, but shows a model of harmonious family relationships, becomes a kind of "guide" to family life.

The image of the husband - the serpent fighter, the bearer of divine power, is not only presented on a par with the female image, but is even relegated to the background, in comparison with the image of the wise wife. In the story, strength and power and meekness and healing wisdom, “mind of the mind” and “mind of the heart” enter into an alliance.

The image of the wise Fevronia finds parallels in the Bible and in various ancient Russian monuments. In the "Book of the Trinity" by Yermolai-Erasmus himself, a number of earthly wives are presented, creating human history with their wisdom.

“Such an interpretation of the symbolism of the Tale of Peter and Fevronia of Murom allows us to conclude that the Tale glorifies not just two holy patrons, but two principles on which the Orthodox world stands and from which the Orthodox power is composed - serpent fighting and Wisdom.”

"The Tale of Peter and Fevronia of Murom" caused an ambiguous reaction among contemporaries. So, Metropolitan Macarius did not include it in the Great Menaion of the Chetya. At the same time, the very plot of Peter and Fevronia became very popular in Ancient Rus', and was developed both in literature and in icon painting.

Thus, considering the story of the "Tale of Peter and Fevronia of Murom" and referring to the images that fill it, we can say that this work can be considered as a symbolic indication of the way to create a harmonious, "correct" marriage, in which both spouses are able to reach the heights of spiritual development.

Chapter 2. "The Tale of Peter and Fevronia of Murom" as a reflection of the Christian understanding of marriage. Spiritual values underlying the traditional Russian family

In this chapter of our work, we will analyze how the Tale of Peter and Fevronia of Murom reflects the Christian understanding of marriage, what spiritual values the traditional Russian family is based on, and how they are implemented in the text of the story.

To do this, we will turn to the Christian understanding of family and marriage, as laid down in the Bible, and consider what spiritual values are at the heart of the Christian family.

In the next paragraph of our chapter, we will turn to the analysis of the text of "The Tale of Peter and Fevronia of Murom", and identify how they are reflected in the text of the work.

2.1 Understanding family and marriage in the Christian tradition. Spiritual Foundations of the Christian Family

In modern society, which is characterized by an abundance of conflicting information, it is very difficult for a person who is poorly educated in the spiritual sphere to figure out what is actually the correct interpretation of the biblical laws of marriage and family. A huge number of different religious movements interpret the Bible in completely different ways, depending on their own goals. in order to understand the meaning of marriage in the Christian tradition, one should turn directly to the Bible and its interpretation by clergy.

“The marriage union in the New Testament is raised to the level of the great mystery of God; it is he who is the image of the union of Christ with the Church. But the union of Christ with the Church is full of grace and truth (John 1:14); is a union of grace, true; therefore, the marriage union must be considered full of grace, i.e. a union to which the grace of the Holy Spirit is sent from God and which is therefore a true union. From these words, we can conclude that the marriage union is concluded not only at the request of a man and a woman, but with the blessing of the Church. Marriage is a spiritual union, performed with the blessing of the Lord, a sacrament, a special sacrament that brings the grace of the Holy Spirit over a married couple.

The Christian union, which symbolically repeats the union of Jesus Christ with the Church, is holy and spiritual, therefore in marriage it is necessary to maintain the purity of the relationship, which lies in the honesty and fidelity of the spouses to each other. The Bible compares marriage to a vessel that must be kept "holiness and honor", the marriage bed must be "undefiled". These words do not mean the material “purity” of the marriage bed and the marriage union in general, but the spiritual connection between the spouses, which denies deceit and treason. The “real” husband and wife belong to each other spiritually, so they simply cannot lie to one another, or break their vow of fidelity.

Marriage must be indissoluble: “What God has joined together, let no man separate” (Matthew 19:6). Marriage is made and destroyed only by the will of God, and not by the desire of people. In today's society, among young people you can often hear phrases like this: "Let's get married, and if anything, we'll run away," - this is unthinkable for a Christian marriage, because your "half" is intended for you by God. A Christian who gets married in a church realizes that he is bound to his spouse until the end of his life, and must endure the trials that he will face in family life, including those related to the relationship of people in marriage.

In the Middle Ages, when pagan culture was replaced by Christian culture, the family became not just a “cell of society”, but a sacrament into which two Christians enter, declaring a joint decision before their community. According to Christian teaching, the family is a small church. And the church cannot be built "for a while" - it is created forever, held together by love, which does not seek only its own benefits and conveniences. It is worth noting that the crowns that are put on the bride and groom during a wedding in the Orthodox Church are not royal, as many people think, but martyr crowns, that is, spouses should not stop at any suffering if they are needed for the good of another. Those who get married are likened to the early Christian martyrs who suffered for Christ.

What are the goals of Christian marriage?

One of these goals directly sounds in the Bible: "be fruitful and multiply and fill the earth" (Gen. 1, 27-28) - that is, the multiplication of the human race on earth.

The second goal can be called the spiritual unification of people, so that they can go through life together: “And God said: it is not good for a man to be alone, let us make him a helper for him” (Gen. 2, 18).

Another purpose of marriage is to curb the carnal in man. The apostle points to this purpose of marriage when he says: “It is good for a man not to touch a woman, but, in order to avoid fornication, each one should have his own wife, and each one should have her own husband” (1 Cor. 7, 1-2).

The last and most important duty imposed on Christian spouses by the sacrament of marriage is the “preparation” of themselves, their children, for the “future life”, for future eternal bliss. This can be achieved by people united by marriage if they, loving each other, at that At the same time, they will love the Lord God, if they fulfill the commandments and by their example encourage one another to patience, if they help one another in ascent to the "heights of the spirit."

Parents should consider it a great and sacred duty to take care of the upbringing of their children in the spirit of Christian piety, since parents are responsible not only for the physical life of their children, but also for their spiritual upbringing.

What is the relationship between spouses in marriage?

In order to clarify this issue, we should again turn to quotations from the Bible.

“The head of a woman is the husband” (1 Corinthians 1:3); “Wives, be subject to your husbands as to the Lord” (Eph. 5:22); “As the Church is subject to Christ, so are wives to their husbands in everything” (Eph. 5:24). The subordination of wives to their husbands is the first principle. Scripture places the decision on the husband. The husband becomes the "support" of the family "church", its foundation.

“Husbands, love your wives, just as Christ also loved the Church and gave Himself for her” (Eph.5:25); “Wives, obey your husbands, as is fitting in the Lord. Husbands, love your wives and do not be hard on them” (Col. 3:18).

The call to wives to obey their husbands goes hand in hand with the call to husbands to love their wives. Love is, first of all, the husband’s concern for the life partner given to him by God, the ability to forgive her shortcomings, help her in everything and make the wife’s life happy and joyful.

“Let the woman study in silence, with all humility; But I do not allow a woman to teach, nor to rule over her husband, but to be silent” (1 Tim. 2:11-12).

A wife should not dominate her husband, she should respect him, and be able to put up with his shortcomings.

“Legal marriage is a symbol of a properly established world. The right world is when people do what God says. That's right - this is when the house is cozy, when the woman is the keeper of the hearth, when the children are well-mannered and well-groomed, they are taken care of. When the foundations of the Christian faith taught by their father and the Church are fixed in children.

Thus, we can say that Christian marriage is based on such spiritual values as fidelity, patience, mutual assistance in physical and spiritual life, honesty and love between spouses, as well as their joint concern for the spiritual and material welfare of their family. Spouses, according to the canons of Christianity, are destined for each other by God and are responsible for their family not only to each other, but also to the Lord, and must love and honor each other, despite life's trials.

2.2 "The Tale of Peter and Fevronia of Murom", as a reflection of the traditions of the Christian family

The author of The Tale of Peter and Fevronia of Murom, the monk Yermolai-Erasmus, put into his work the key to a true understanding of Christian marriage. Already in the first part of the story, we see a picture of harmonious family relationships built on the trust of the spouses to each other:

“There is a city in the Russian land called Murom. It was once ruled by a noble prince named Pavel. The devil, from time immemorial hating the human race, made it so that the evil winged serpent began to fly to the wife of that prince for fornication. And, by his magic, in front of her he appeared as he really was, and it seemed to the people who came that it was the prince himself who was sitting with his wife. This obsession continued for a long time. The wife did not hide this and told everyone what happened to her prince, her husband.

The wife of the Murom prince had a choice: either she would hide everything that was happening, or she would confess to her husband, - the princess chose recognition. Such an act is fully consistent with the canons of Christian marriage: the wife had nothing to be ashamed of in front of her husband, since the serpent committed violence against her, that is, betrayal of her husband was not a consequence of the woman’s sin, but the machinations of the devil. Paul's wife knew that her husband would not condemn her, would not turn away from her when he learned the truth, and her confession would not bring her husband's wrath upon her. Prince Pavel, in turn, could not condemn his wife, and did not refuse her, because his destiny in marriage is to take care of his wife, and he had to save her from the snake in any way, since he was her husband.

The family of Prince Pavel passed the test of life, retaining love and honor, because their relationship was built according to the Christian canons of family relations. On the other hand, the mutual confidence of the spouses in each other helped them get rid of the snake and defeat the intrigues of the Devil.

It is worth noting that when discussing with his wife a way to get rid of the serpent, Paul does not say a single reproachful word to his wife, but at the same time he shows concern for her soul, telling her that having found out the secret of his death from the serpent, the wife will be clean before Christ after of death. The wife, not arguing with her husband, but “imprinting his words in her heart”, goes to “seduce” the snake, although she hardly wanted to do this.

But the family is not only a husband and wife, but also relatives - brothers and sisters who also support each other in life, so Prince Pavel turns to his brother Peter for help, who without hesitation decides to help Pavel.

Let us turn to another episode, which also reveals to us the "Tale of Peter and Fevronia" as an example of Christian family relationships. Peter, after the death of his brother, becomes the ruler of Murom. The boyars, dissatisfied with the fact that the prince married a commoner, are trying to separate the husband and wife in various ways, and in the end they come to Fevronia with a request to “give them who they are piglets”, that is, give them Prince Peter, in modern terms - divorce him, and in return offer her any gifts.

Fevronia, in response, asks the boyars "to give her the same" - that is, to remain the wife of Prince Peter. The boyars put before Peter a choice: either the reign, or a wife. For Peter, this is a really difficult situation, since he is responsible to the city he rules, and cannot leave it, on the other hand, by refusing Fevronia, he will violate the commandments of marriage - he himself will commit adultery, and push Fevronia to it. The prince chooses not “kingdom in this life”, but the Kingdom of the Lord, and remains with his wife, leaving the city in poverty.

In this situation, neither the husband nor the wife hesitated in choosing a solution. Fevronia did not agree to exchange her husband for gifts, but she did not doubt that her husband would not exchange her for power. On the other hand, she fulfilled such a commandment of the Christian family as obedience to her husband. A woman in marriage is subordinate to a man, and her decision depended only on the decision of her husband. It was Peter who had to take responsibility for their fate.

The prince made a decision also guided by Christian canons - he must take care of his wife, go through her life path with her, therefore marriage is above power for him.

It should also be noted that both Peter and Fevronia remembered the commandment that marriage is predetermined by the Lord, and only he can destroy it, but not the decision of any of the spouses.

The next episode, which we will pay attention to, resembles a parable in its structure, it can even be “withdrawn” from the story and presented separately. When Peter and Fevronia left Murom, they sailed along the river in boats:

“There was a certain person on the ship with blessed Fevronia. His wife was on the same ship. That man, tempted by a crafty demon, looked at the saint with lust. She, having unraveled his evil thought, quickly denounced him and said: "Draw water from the river from this side of the ship." He drew. And she told him to drink. He drank. And again she said to him: "Draw water from the other side of the ship." He drew. And told him to drink again. He drank. She asked: "Is the water the same, or is one sweeter than the other?" He did answer. "The same, lady, water." Then she told him this: “And the nature of a woman is the same. Why, having left your wife, do you think about another!”

This episode is a moral for those spouses who are ready to succumb to the temptation of adultery - Fevronia tells them that the flesh of all people is the same, and physical desire should not lead to breaking the spiritual bonds of marriage. Thus, we see a direct reference to the commandments of marriage - the fidelity of the spouses to each other and the purity of the marital bed. In a few words, simply and reasonably, Fevronia explained the absurdity and uselessness of betrayal.

The story ends with a description of the death of Peter and Fevronia, but even in this episode we see the fulfillment of the commandments of marriage. After their reign, the spouses become monks, that is, both of them fulfill the covenant of love for the Lord, they are united in their decision, and together they walk the path to spiritual growth.

Indicative in this regard is the very final episode of their earthly life. Prince Peter, feeling his imminent death, calls Fevronia to him in order to end his life together. Fevronia, on the other hand, is bound by the rite of obedience, and must embroider "air" - a special cover for the temple bowl, and asks the prince to wait. The prince waits for her for two days, but on the third he says that he can no longer wait.

Fevronia-Ephrosinia was faced with a choice: to complete the work of obedience, or to fulfill the previously given word. She chooses the latter so as not to leave a debt unfulfilled. Someone else can complete her work, but only she herself can fulfill this word. The author emphasizes the priority of the word over the worldly deed, even if it is charitable.

Then the blessed Fevronia-Ephrosinia, who had already managed to embroider the faces of the saints, stuck a needle into the fabric, twisted it with a thread, like a diligent needlewoman, so that someone could continue the work she had begun, and sent to blessed Peter-David to inform about her readiness to die together.

Thus, Fevronia fulfills the covenant of a faithful Christian wife, she puts the will of her husband and her duty to him above her spiritual work, but at the same time she shows true spiritual greatness, because her husband is above her own soul for her. Spouses die on the same day, showing the unity of the family even by their very death.

But even after death, Peter and Fevronia are inseparable. They bequeathed to bury themselves in one coffin, making a thin partition, but people decide that it is impossible to bury the monks in one coffin, and separate them. However, miraculously, they end up in the same grave, and although people separate them three times, they still return to each other. This is also a parable episode - God unites the husband and wife, who remained faithful to each other and his covenants, after death, showing that they were reunited in heaven, that is, they reached the Kingdom of Heaven together.

The story ends with praise to Peter and Fevronia, which reflects the semantic nodes of the work - the trials that the blessed spouses endured together, without violating the commandments of marriage. It is this obedience to God in marriage that is rewarded from above:

“Rejoice, honest leaders, for in your reign with humility, in prayers, doing alms, you lived without ascending; for this, Christ overshadowed you with his grace, so that even after death your bodies lie inseparably in the same tomb, and in spirit you stand before the lord Christ! Rejoice, venerable and blessed ones, for even after death you invisibly heal those who come to you with faith!

We implore you, O blessed spouses, to pray also for us, who honor your memory with faith!”

Peter and Fevronia become an example of an ideal marriage for believers.

The Tale of Peter and Fevronia of Murom shows not only the marital relations of the main characters; using the example of Paul and his wife, the author shows that not only Peter and Fevronia live in a “correct” marriage, that is, harmonious family relationships should exist not only among “blessed” people close to the Lord, such as Peter, who was chosen to defeat the serpent , or Fevronia, endowed with the gift to work miracles, but also among the laity. It is also indicative that it is the ruling spouses who keep the commandments of marriage; by their behavior they set an example for their subjects. According to Russian tradition, the state structure repeats the global order, therefore it is those in power who must be righteous, only then can they demand that their wards comply with Christian laws.

Thus, analyzing the text of the "Tale of Peter and Fevronia of Murom", we can find several episodes that directly relate us to the Christian commandments of family life. Such episodes are the story of Paul and his wife, which contains the idea that spouses should always be honest with each other and take care of each other's soul. The episode with the expulsion of Peter and Fevronia from Murom, in which we see that the bonds of marriage are above worldly power and wealth. The story of Fevronia explained the meaninglessness of adultery and the final chapter of the story, in which we can see an example of marital unity in death and after it. An example of harmonious relations is the relations of the ruling family, thus, the Christian commandments of marriage seem to overshadow all the families of the principality.

The Tale of Peter and Fevronia of Murom is an excellent example of how Christian family traditions found their way into Russian literature.

Chapter 3. Images of Peter and Fevronia, as an example of harmonious marriage relations in the Christian sense

In this chapter, we will analyze the images of Peter and Fevronia, and use their example to find out how the “roles” are distributed in a harmonious marriage, and what kind of relationship exists between husband and wife in a traditional Russian family.

Before starting your analysis, you should pay attention to some features of the system of images in the story, which should be taken into account when analyzing characters. Undoubtedly, the main character of the story is Fevronia, since the main part of the story is devoted to describing precisely her deeds, however, the story is named after both spouses, and the name of her husband comes first. Thus, the author makes it clear that despite the chosenness of Fevronia, the main theme of the work is still not a separate female image, but the family relations of the characters.

The second distinguishing feature of The Tale of Peter and Fevronia of Murom is that in the first parts of the work we observe the heroes separately from each other, in the subsequent chapters they are inseparable and act together. As a result of this, a common picture is created, in which there are no longer separate characters, but a couple of heroes undergoing joint tests.

Based on these features of the story, we will divide this chapter into two paragraphs. In the first paragraph, we will analyze the images of Peter and Fevronia separately from each other, in the second - the analysis will cover the relationship of the characters in marriage.

3.1 Images of Peter and Fevronia in the first chapters of the story

We will devote this part of our work to the first two chapters of The Tale of Peter and Fevronia of Murom, which tell the background of the marriage of the main characters. Although Peter and Fevronia in these parts of the story are not connected by marriage, it is in them that we can trace the formation of the relationship of the spouses, which is of great importance in the formation of a family.

In the first part of the work, we see the motive of temptation and serpent fighting. A snake began to fly to the wife of Prince Pavel of Murom and forcibly persuade her to adultery. She, not afraid of shame, opened up to her husband, and together they came up with a way to outwit the snake and find out the secret of his death.

As a result, the heroes find out that the death of the snake is destined "from Peter's shoulder, and from Agrikov's sword." The prince cannot solve this riddle and calls for help from his brother, Peter.

Prince Peter, not lacking the necessary courage for a feat, easily solves with his mind the first riddle that it is he who is destined to kill the snake, but he does not know anything about Agrik's sword. But Peter's piety helps him solve the second riddle of the serpent. He was a "prayer book" and loved solitary prayer in the out-of-town church of the Exaltation of the Cross Monastery. During his prayer, the Lord sends him a youth who shows him the location of Agric's sword.

It is significant that Prince Peter acquires the sword in the altar (a sacred place where access is open only to the elect!) of the Church of the Exaltation of the honest and life-giving cross.

The sword itself has the shape of a cross and is its symbolic reflection, and the name Agrik, or Agirka, is worn by the serpent fighter. Thus, Peter appears as God's chosen one, who becomes the new serpent fighter, along with St. George and the fabulous Agrika.

We see in front of us an outstanding person, fulfilling the divine will, marked by higher powers.

Peter defeats the serpent, but the serpent's blood falls on his body and he becomes covered in scabs. This also has a symbolic meaning, since in this episode it is allegorically said that it was not Peter's body that was struck, but his spirit. Many researchers, translating the original text of the author, note that we are talking about a spiritual illness. So, for example, Alexander Uzhankov

writes: “It seems that the snake wounded the body of the prince, but not the soul! External, mundane. only if?

The prince began to look “in his obsession” (i.e., in his possession) for help from doctors subject to him, but not for healing, but for healing (the difference is significant!), And he did not find, although there were many doctors. Maybe if I were looking for a doctor to heal the body, I would have found it. To heal the soul (and not just treat the body), an independent doctor was needed. ”Fevronia becomes such a doctor.

She is also an extraordinary girl, throughout the story we see that she is endowed with a special gift, she is not only able to heal wounds, but also works real miracles, as in the episode with sticks that become trees.

That is, the true reason for the meeting of Peter and Fevronia is the hero’s spiritual illness, which can only be cured in alliance with the “blessed” Fevronia. It is not physical attraction that pushes the heroes to marry, but the need for spiritual healing.

The reader gets acquainted with Fevronia, seeing her through the eyes of a princely servant: one of his youths ended up in the village (that is, there is a church in it) Laskovo. And going into one of the houses, he saw a “wonderful vision”: a girl was sitting at a loom, and a hare was jumping in front of her, making noise so that she would not fall asleep from monotonous work. Taken by surprise, she said contritely: “It is not good for a house without ears, and a chamber without eyes!” “The young man ... is not understood in the mind of the verb of those” (p. 634). I didn’t take it into my mind, I didn’t take into account the girl’s words. I did not understand them with my mind, I did not comprehend them with my mind.

The hare is one of the oldest symbols of Christianity. Long, quivering ears symbolize the Christian's ability to listen to the voice of heaven. Blessed Fevronia feels the Providence of the Lord. We see that Fevronia is spiritually suited to her future spouse, she is also chosen by the Lord for a special ministry.

Fevronia is able to heal the prince, but Peter's promise to marry her becomes her condition. This is not a desire to rise, using her gift, the heroine says that if the prince does not become her husband, then she should not treat him. In such a setting of the conditions, another meaning is hidden, perhaps Fevronia is open that she will become the wife of the one whom she heals from a spiritual illness, that is, she puts the divine will above her desire. The Lord unites husband and wife, and not human will, and Fevronia follows this covenant, speaking of marriage with Peter. It should be noted that another condition for the recovery of the prince is humility, he must himself appear for treatment, which emphasizes the fact that the prince's illness is not a disease of the body.

Two heroes are moving towards each other: Prince Peter - driven by illness; Fevronia - spiritually foreseeing the future with her wisdom. The prince does not have such knowledge, he needs to make sure that this woman is able to become his wife. He asks her a riddle: he asks her to spin fabrics from one linen stalk and sew clothes for him. The reaction of a modern girl to such a wish would most likely be laughter or anger at the prince whom she heals, and instead of gratitude, he sets her impossible tasks, but Fevronia shows how a wise woman should react to such things.

She gives the prince a piece of log through a servant, and asks to make a loom for her so that she can cope with her task. Peter exclaims that this is impossible, and Fevronia asks if it is possible to sew clothes for an adult man from a single stalk of flax. The future wife of the prince behaves as a Russian wife should behave, she does not make a scandal, she gently points out to the prince that his request is impossible, and does it in such a way that Peter himself pronounces the word “impossible”.

This is what a wise wife should do - she should not openly contradict her husband, but if she is given more wisdom, she should make her husband realize his own mistake. This is how the story teaches one of the lessons of family life, one of the commandments of family harmony.

But the prince does not want to follow the path indicated by God, and opposes the condition of Fevronia, he wants to send her gifts, instead of fulfilling the promise. However, Fevronia foresees this, and having given the prince medicine (leaven, consecrated by her breath), she orders him to lubricate all the scabs on his body, except for one. Therefore, the prince's illness returns: opposing the divine destiny, Peter provokes the return of a spiritual illness, but perhaps the fact is that the prince is not yet ready to create a family, since he needs to humble his pride. In a Christian marriage, not only the wife must be able to be submissive to the will of her husband, but the husband must also love his wife and be ready for any sacrifice for her sake, while Peter is still too proud, loves himself too much to marry.

Fevronia deliberately tells the prince to leave a scab on the body, from which new ulcers will appear, she is undoubtedly wiser than the prince, and understands that until his soul is healed, the prince's body cannot be cured. Fevronia is ready to wait for the spiritual healing of Peter, she humbly follows the path indicated by God.

But the prince humbles his pride and returns to Fevronia to be cured and take her as his wife. And if before the prince simply promised to marry her, not feeling the Divine will, then this time "give her a word with firmness." And having received the healing of the body and soul, "they drink my wife to themselves." "The same fault was the princess Fevronia," the author notes. A providence was accomplished for them: the Lord would not have sent illness to the prince as a test, he would not have found his wife in the face of the daughter of a poison dart frog ...

It is worth adding one more remark. Analyzing the first chapters of the story through the prism of the traditional wedding ceremony, we can see that the "acquaintance" of Peter and Fevronia reflects some of its parts. For example, the prince first communicates with his future wife through servants, who can be compared with matchmakers, then he himself comes to her. According to tradition, it is the husband who comes to his wife, and not vice versa. That is why Fevronia calls the prince to her, and does not come to him herself. The tradition is fully respected here.

Thus, using the example of The Tale of Peter and Fevronia of Murom, we can see what spiritual values future spouses need in order to create a harmonious family - the main virtue for the bride and groom is meekness and humility, which are necessary to maintain harmony and peace in family.

Reading the first parts of The Tale of Peter and Fevronia of Murom, we can see how the author, using the example of his heroes, shows what spiritual path everyone needs to go through before tying the knot. The last phrase is the crown of the head: spouses lived according to the commandments of God and in all kinds of piety. As it should be, for which they will receive a reward from God.

3.2 Life trials of Peter and Fevronia of Murom

In this part of our work, we will analyze how the relationship between Peter and Fevronia developed in marriage, how their “roles” in the family were distributed, and what character traits of the main characters helped them overcome life's difficulties and maintain harmonious relations in the family.

In the following chapters of The Tale of Peter and Fevronia of Murom, the author describes how the life of the main characters developed after they were united by marriage. Having gone a long way to each other, Peter and Fevronia become husband and wife, but in order for their family to find real harmony, the heroes have to go through a series of tests in order to acquire the qualities necessary for Christian spouses.

After the death of Paul, Peter becomes the ruler of Murom, the boyars respected their prince, but the arrogant boyar wives disliked Fevronia, not wanting to have a peasant woman as their ruler, set their husbands against the "rootless" wife of Peter:

“The boyars did not love his princess Fevronia at the instigation of their wives, since she was not a princess by birth, but God glorified her for her virtuous life.

Once one of the servants came to the noble prince Peter and began to slander the princess: “From the table, she says, she walks out disorderly. Before getting up, she collects the crumbs in her hand, as if hungry!”

The nit-picking of the boyars, at first glance, is negligible. What's wrong with carefully collecting crumbs from the table, feeding them to birds (there is a version that the crumbs were intended for the hare that jumped in front of Fevronia in her hut), the fact is that in popular superstitions it was believed that under the guise of an animal can hidden evil spirits. Perhaps the boyars accused Fevronia of witchcraft.

The prince decided to check, therefore, he doubted his wife, was tempted by the boyar slander. After a joint meal, when, according to her custom, Fevronia collected crumbs in a handful, he straightened her fingers, and found incense and incense in his palm - church incense, that is, confirmation that Fevronia was marked by God. “And from that day on,” remarks

Thus, Peter received the first lesson - a husband should not doubt his wife, should not believe in slander. Trust and honesty are the principles on which relationships between spouses are built. The prince learned his lesson, and when the boyars, “filled with shamelessness,” demanded that he renounce his wife, he preferred exile.

Peter is not inferior in this test to Fevronia in piety and wisdom and, in fact, right now he is fulfilling her last condition before his final healing - he remains a faithful spouse. The blessed prince “do not love temporary autocracy, except for God's commandments, but walking according to his commandment, holding on to these, like the God-voiced (i.e. evangelist) Matthew in his gospel broadcasts. Speech bo, as if (if anyone) will let his wife, the development of the adulterous word, and marry another, he does adultery. Create this blessed prince according to Evangelliy: his possession (reigning), as if he were able to change (he put it into nothing), but (so that) he would not destroy the commandments of God.

The researchers note that in the previous two parts, Prince Peter is called the faithful only three times, only when he follows Divine Providence: he acquires a sword to fight the snake, defeats him, goes to Fevronia, prepared for him as his wife. The semantics of the word itself, consisting of two roots: “good” and “faith”, is close to the semantics of the word “blessed”, “pious”, at the same time, this is how a spouse is called. That is, Peter approaches the Lord precisely when he follows the commandments of marriage. In the third part, when Prince Peter becomes an autocratic ruler, a married spouse and lives according to the gospel commandments, the author constantly calls him a noble prince.

The image of the pious prince is contrasted with the figure of "a certain person" who sailed in the same boat with the blessed princess Fevronia and was seduced by her. In this episode, as mentioned above, the princess showed herself to be a wise woman and explained the futility of adultery. Thus, Fevronia becomes an example of a Christian wife who not only protects her honor, but also keeps someone else's family.

In the evening, when they landed on the shore, Peter felt a longing for the abandoned princely life and thought: “What will it be like, having driven away the autocracy by the will of the autocracy (lost the autocracy of its own free will)?”

Peter's question has nothing to do with ambition, since princely power is given by God, and princely service is worldly service to God. It turns out that he himself, voluntarily, abandoned his princely service to God, violated his duty to people and the Lord, leaving Murom to the boyars, who do not want prosperity for the inhabitants of the city, but wealth for themselves.

Prince Peter "thinks", i.e. thinks, thinks about this, because he does not have the gift of foresight, and does not know whether he is doing the right thing, according to the will of the Lord, or against it. “The marvelous Fevronia” “with the mind of the heart” feels God’s Providence and says: “Do not grieve, prince” - the author emphasizes that here Fevronia addresses Peter not as a husband, but as a ruler: “merciful God, Creator and Providence of everything, will not leave us at the bottom." Fevronia, having a gift from God to see the future and work a miracle, is trying to strengthen the spirit of her husband.

To prepare dinner for the prince, the cook cut down small trees to hang boilers. After dinner, the saint, the author already openly calls her that, since she works miracles, Princess Fevronia saw these cut down trees and blessed them with the words: “May this tree be great on the morning, having branches and leaves.” Waking up, instead of stumps, they saw large trees with branches and leaves, and when they were about to sail, the nobles from Murom arrived with repentance and humility, asking them both to return.

Thus, Fevronia appears before the reader as a faithful wife, ready to support her husband at a difficult moment. she not only realizes the cause of his sadness, but also shares it: for the princess, the fact that the Lord is destined to rule Murom is just as important for the princess. Fevronia works a miracle for her husband in order to strengthen his faith in himself and his destiny. It should be noted that the saints performed miracles not of their own free will, but by the will of God, therefore, having performed a miracle, Fevronia did not seek to emphasize her “status” as a saint (they say that a husband would not disappear with such a wife), but to assure Peter that his the choice is correct. This is how another law of married life is realized - a wife should be a support to her husband in difficult times. But not only Fevronia fulfills this covenant: Prince Peter also remains the “correct” husband: he does not even try to shift even part of the responsibility for what he has done to his wife.

So, the author notes, the blessed prince Peter and the blessed princess Fevronia returned to their city. And they began to rule in the city, as it should be for the autocrats, “walking in all the commandments and justifications of the Lord without blemish, in prayers (prayers) incessant and alms and to all people who are under their power, like children of fathers and mothers. Besta for all love is equal to property, not loving pride, neither robbery, nor wealth of perishable, sparing, but richer in God. Besta for his city is a true shepherd, and not like a hireling. Blessed spouses both govern the people and live according to the commandments of God, growing rich in God.

The spouses also complete their life path together - both accept monasticism, and die on the same day, having bequeathed to bury themselves in one coffin. As a reward for their righteous life and faithfulness to the commandments of marriage, the Lord unites them even after death, contrary to the desire of people to bury them in different places: the husband and wife find themselves in a common coffin, separated only by a thin partition. It should also be noted that Peter takes on the monastic order the name "David", and Fevronia - "Ephrosyne". The name David means "beloved", one must understand - both by God and by his wife. Euphrosyne is “joy”, the joy of salvation.

Usually, “The Tale of Peter and Fevronia of Murom” is called a love story, but this word is never found in the text spoken by the characters in relation to each other. What is this love?

Married husband and wife are one. The saying of the Apostle Paul has already been cited above: “... Neither a husband without a wife, nor a wife without a husband, in the Lord. For as the wife comes from the husband, so also the husband through the wife; yet it is from God” (1 epistle Corinth 11:11-12).

Now only the words of Fevronia, spoken by her before the healing of Prince Peter, are becoming clear: “It is not fitting for his wife to treat him!” Fevronia, in fact, treats her soul mate - her spouse, so that together, as a whole, to appear before God and find salvation in the next century.

Fevronia's love for a prince obsessed with illness is sacrificial love, love for her neighbor, for the sake of his salvation. By Divine Providence and the efforts of Fevronia, not by verbal instructions - here she did not violate the commandments of marriage, but by examples of humility to help her spouse find a higher mind - “the mind of the heart”, and the prince showed his will and humility, reaching spiritual heights.

Therefore, both of them received a reward from God - the gift of miracles, and praise, according to their strength, from grateful people who use their gift. The story ends with the author's praise:

“Rejoice, Petre, as God has given you the power to kill the flying ferocious serpent! Rejoice, Fevronie, as if in the head of the women of the saints the husband had wisdom! Rejoice, Petre, as if you were carrying scabs and ulcers on your body, you have endured valiant sorrow! Rejoice, Fevronie, as if from God you had a gift in your virgin youth to heal ailments! Rejoice, glorious Peter, as if for the sake of God's autocracy, for the sake of God's autocracy, depart by will, if you do not leave your wife! Rejoice, marvelous Fevronia, as with your blessing in one night a small tree is great in age and wears out branches and leaves! Rejoice, honest head, as if in obsession, vayu in humility, and prayers, and in alms without pride, pozhest; In the same way, Christ will give you grace, as if after death I bodily lie inseparably in the tomb, but in spirit I stand before the mistress of Christ! Rejoice, reverend and blessed, as if after death you invisibly give healing with faith to those who come to you! In fact, the praise reflects all the semantic knots of the story, or rather, the lives of the righteous spouses.

Thus, we analyzed the images of Peter and Fevronia, and found out on their example how the “roles” are distributed in a harmonious marriage, and what kind of relationship exists between husband and wife in a traditional Russian family. A harmonious marriage is based on the trust of the spouses to each other, on honesty to each other, on mutual assistance, patience and humility. It was these spiritual qualities of Peter and Fevronia that helped them overcome all the trials sent by God and maintain harmonious relationships in the family, following the commandments of marriage.

Peter and Fevronia are an expressive example of spouses whose union is blessed by the Lord and is based on the precepts of the Church.

Conclusion.

In the process of our work, we relied directly on the analysis of the author's text, and several of its translations made by different researchers.

We examined the "Tale of Peter and Fevronia of Murom" in the aspect of family relations presented in it, and found that this work is a symbolic indication of the way to create a harmonious, "correct" marriage, in which both spouses are able to reach the heights of spiritual development.

Turning to the interpretation of biblical texts by researchers and clergy, we found out that the basis of Christian marriage is such spiritual values as fidelity, patience, mutual assistance in physical and spiritual life, honesty and love between spouses, as well as their joint care for spiritual and the material wealth of his family. Spouses, according to the canons of Christianity, are destined for each other by God and are responsible for their family not only to each other, but also to the Lord, and must love and honor each other, despite life's trials.

Analyzing the text of The Tale of Peter and Fevronia of Murom, we considered not only the marital relations of the main characters, but also the family relations of secondary characters: Pavel and his wife, and the parable element - the story of "a certain man", "seduced by Fevronia". We have found that harmonious family relationships should exist not only among “blessed” people close to the Lord, such as Peter, chosen to defeat the serpent, or Fevronia, endowed with the gift of working miracles, but also among the laity. An important element is the fact that it is the ruling spouses who keep the commandments of marriage, setting an example for their subjects by their behavior.

Thus, in the text of The Tale of Peter and Fevronia of Murom, we can find several episodes that directly relate us to the Christian commandments of family life. These episodes are:

1. The story of Paul and his wife, which contains the idea that spouses should always be honest with each other and take care of each other's soul.

2. The episode with the expulsion of Peter and Fevronia from Murom, in which we see that the bonds of marriage are above worldly power and wealth.

3. A parable about how Fevronia explained the meaninglessness of adultery.

4. The final chapter of the story, in which we can see an example of conjugal unity in death and after it.

An example of harmonious relations is the relations of the ruling family, thus, the Christian commandments of marriage seem to overshadow all the families of the principality.

Before starting our analysis, we took into account some features of the system of images in the story, which were taken into account when analyzing the characters:

1. Fevronia is presented as the main character of the story, because the main part of the story is devoted to describing precisely her deeds, but the story is named after both spouses, and the name of her husband comes first. Thus, the author makes it clear that despite the chosenness of Fevronia, the main theme of the work is still not a separate female image, but the family relations of the characters.

2. The second distinguishing feature of The Tale of Peter and Fevronia of Murom is that in the first parts of the work we observe the characters separately from each other, in the subsequent chapters they are inseparable, and act together. As a result of this, a common picture is created, in which there are no longer separate characters, but a couple of heroes undergoing joint tests. Such a “duality” of characters emphasizes the fact that, according to the canons of Christian marriage, the husband and wife are one.

Analyzing the first chapters of the story, we found that the acquaintance of the main characters and their symbolic “path” to marriage reflects some elements of the wedding ceremony: the prince first communicates with his future wife through servants who can be compared with matchmakers, then he comes to her. According to tradition, it is the husband who comes to his wife, and not vice versa. That is why Fevronia calls the prince to her, and does not come to him herself.

The motif of an impossible task and a riddle is often found in Russian folk tales, one of the common plots is the marriage of a prince to a commoner with extraordinary wisdom, or the motif of a magical bride who makes riddles for her future husband and owns magic. Riddles are also part of folk rituals.

Using the example of the first chapters of The Tale of Peter and Fevronia of Murom, we can see what spiritual values future spouses need in order to create a harmonious family - the main virtue for the bride and groom is meekness and humility, which are necessary to maintain harmony and peace in future family.

Marriage, as we can observe by analyzing the text of the story, must have spiritual roots, spouses must unite according to divine providence and spiritual attraction.

The future wife, even if she has more wisdom than her husband, should be able to be patient, not try to prove her superiority, but allow her husband to "grow" to her spiritual level, and help him in this. This is what Fevronia did, patiently enduring all the trials of her husband, and submissively awaiting the fulfillment of the will of the Lord, gradually pushing Peter to spiritual development.

The future husband must love his wife more than himself, so Peter must be cured of pride before marriage.

Turning to the analysis of the subsequent chapters of the story, we found that the images of Peter and Fevronia are an example of how the “roles” are distributed in a harmonious marriage, and what kind of relationship exists between a husband and wife in a traditional Russian family: a harmonious marriage is based on the trust of the spouses to each other , on honesty to each other, on mutual assistance, patience and humility. It was these spiritual qualities of Peter and Fevronia that helped them overcome all the trials sent by God and maintain harmonious relationships in the family, following the commandments of marriage.

In a traditional Russian family, the husband and wife become each other's support in difficult situations, while the husband's duty is to make all the difficult decisions that may affect the fate of both spouses, and bear full sole responsibility for them. The wife, by her example, should strengthen the spirit of her husband and guide him on the path to spiritual development in those moments when doubts gnaw at him or fate tempts him.

Peter and Fevronia are a vivid example of spouses whose union is blessed by the Lord and is based on the precepts of the Church.

It is these images, in our opinion, that served as models for the great Russian classics, who created pictures of happy and harmonious families in their works. The problem we have touched upon can be revealed both within the framework of the analysis of the works of ancient Russian literature, and in the context of Russian classical literature as a whole, which shows broad prospects for working with the presented problem.

List of used literature

1. Works of Yermolai-Erasmus. The Tale of Peter and Fevronia of Murom // Monuments of Literature of Ancient Rus'. End of the 15th - first half of the 16th century. - M., 1984. - 626 S.

2. Izbornik. Tales of Ancient Rus' - M. - ed. "Fiction Literature" - 1986. Introductory article by D. S. Likhachev. – 448 C.

3. Tales of miracles: T. 1. Russian science fiction of the XI-XVI centuries. / Comp., afterword. and comment. II section Yu. M. Medvedev. - M.: Sov. Russia, 1990.-528 P.

4. Likhachev D. S. Great heritage // Likhachev D. S. Selected works in three volumes. Volume 2. - L .: Khudozh. lit., 1987. - S. 273-277.

5. Uzhankov A.N. Russian literature of the XI-XVI centuries. Worldview aspect. - P.271-272.

6. "Literary Encyclopedic Dictionary" - M., - ed. "Soviet Encyclopedia" 1987. 1324p.

7. Marina Meshcheryakova "Literature in tables and diagrams" - M., - ed. Iris Press 2003. 222p.

8. Multimedia publication "The Great Encyclopedia of Cyril and Methodius" www.KM.ru

Materials from sites:

1. http://www.holy-transfiguration.org

2. Youth Christian site http://one-way.ru

3. http://www.pravoslavie.ru

4. http://www.sinodipc.ru

Most people know the names of Saints Peter and Fevronia of Murom. These saints are the guardians of the hearth, the patrons of lovers and families. An unsurpassed work of ancient Russian literature, The Tale of Peter and Fevronia of Murom, was dedicated to Muromsky.

This story made a deep impression on me. The amazing wisdom of St. Fevronia fascinated me. Her speech is full of mysteries, but is so deeply connected by an invisible thread with the speeches of folk sages who are able to cope with the task of absolutely any complexity. Fevronia is just that. She is able to predict the behavior of Paul, but was not able to cure him completely the first time. For a saint, the ability to keep her word is very important, but Peter could not keep it, and from that he fell ill again. Wise Fevronia can and knows how to forgive. The main thing is that she loves, which means she is ready to forgive all insults. Her efforts were rewarded - Prince Peter takes her into a legal marriage. However, after becoming a princess,

Fevronia is changing - she becomes arrogant and arrogant.

She remains the same simple girl, but when Peter opened her hand and saw grains of incense instead of crumbs, her simplicity rose to greatness.
Prince Peter is definitely admired. Although his noble arrogance initially takes over, he does not keep this word, but a repeated illness makes him look at what is happening from the other side. The prince marries a simple peasant woman and does not regret it.
Fevronia conquers him with her selfless love. The prince prefers to leave his throne when the boyars force him to free their wives from the dominion of Fevronia, but only to be with his beloved.

I was touched by the power of love between Peter and Fevronia, they are able to keep love throughout their lives no matter what, even death. Even envious and evil boyars are unable to separate their loving hearts after death and are forced to bury them in one coffin.

Seal

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