"The Tale of Peter and Fevronia" was created in the middle of the 16th century by the writer-publicist Yermolai Erasmus on the basis of Murom oral traditions. The heroes of the story are historical figures: Peter and Fevronia reigned in Murom at the beginning of the 13th century, died in 1228. However, only the names are historical in the story, around which a number of folk legends have formed, which form the basis of the plot. According to scientists, the story combines two folk-poetic plots: a fairy tale about a fiery serpent and a fairy tale about a wise maiden 1 . The image of the central heroine, Fevronia, is also connected with the oral-poetic folk tradition.
The beginning of the story is fabulous: "There is a city in the Russian land called Mur. In it, as they say, a prince named Pavel ruled." And the kite began to fly towards his wife. He took the form of Paul. Pavel's wife told her husband about her misfortune, and both began to think about how to get rid of the snake. Once, when the serpent again flew to Paul's wife, she asked him: "You know a lot, do you know your end: what will it be and why?" Seduced by the woman's words, the serpent replied: "My death is from Peter's shoulder, from Agrikov's sword" 2 .
Pavel's brother Peter decides to kill the snake, but does not know where he can get Agric's sword. One day he finds this sword in the altar of the church. Then Peter manages to catch a serpent in the chambers, which has taken the form of Paul, and deal with him. The defeated serpent takes on its true form and dies in convulsions. However, on the body of Peter, where the drops of the monster's blood fell, incurable ulcers appeared. Peter orders his servants to go to the Ryazan land, where, as he heard, there are good doctors.
One of the princely youths comes to the village of Laskovo, enters a peasant's hut and sees a girl sitting in front of a loom - this is Fevronia. In a conversation with a girl, he is amazed at her wise answers, the meaning of which the messenger does not understand the first time. For example, she tells him: "It's bad when the yard is without ears, and the house is without eyes." When asked where the owner of the house is, the girl replies: "Father and mother went on loan to cry, and my brother went through the legs of death to look into the eyes." The young man demands clarification and hears in response: “Well, why don’t you understand it! You drove up to the courtyard and entered the house, and I’m sitting untidy, I don’t meet the guest. if there were ears in my house, and if there were a child in my house, she would see you walking across the yard, and she would say to me: here would be a house with eyes. Father and mother went to the funeral and there weep, and when they they will die, others will cry over them; it means that now they are shedding their tears on loan. I said that my brother is a beekeeper, in the forest they collect honey from wild bees on trees. And now my brother has gone to beekeeper, climbed a tree as high and down as possible he glances, so as not to break loose, because whoever breaks loose is the end. That's why I said: "Look through the legs of death into the eyes" 3 .
Then the young man tells Fevronia about the illness of the prince, and she undertakes to cure him, but on the condition that the prince marries her for this. She is wise with folk wisdom. So, Fevronia gives the prince ointment to the servants and orders to smear all the boils on his body, except for one, which later gives her the opportunity to force the prince to fulfill the agreement. On the other hand, Peter wants to test her mind and sends her a bunch of linen with a demand to weave a shirt, trousers and a towel out of it while he washes in the bath. In response, Fevronia sends him a little chock with a request to make a loom out of it and all the shells necessary for work. The prince is surprised at the wisdom of the girl, but, having anointed the wounds, he returns to Murom, not fulfilling his promise to marry. And he gets sick again. He then understands that a simple peasant girl, competing with him in wisdom, wins. Peter marries Fevronia, and for many years they rule peacefully in Murom.
When old age sets in, the spouses pray to God that they die on the same day and that they be buried in the same coffin. Fevronia dies at the same time as her husband, because she cannot imagine life without him.
The character of Fevronia in the story is multifaceted. The daughter of a Ryazan peasant is full of self-esteem, female pride, extraordinary strength of mind and will. She has a sensitive, tender heart, is able to love and fight for her love with constancy and fidelity. She makes wise riddles, copes with life's difficulties without fuss, speaks allegorically, performs miracles, and teaches lessons to Prince Peter.
In the eyes of others, Fevronia is a "seer", possesses the gift of foresight, reveals moral and mental superiority over the prince. For the author, she is the ideal of moral wealth and spiritual beauty. Yermolai Erasmus writes about her with deep sympathy, glorifies wisdom, fidelity in love, holiness of feelings, high moral qualities of a peasant girl. In all manifestations of her feelings, actions, deeds, peace of mind and tranquility shine through. Even at the moment when she decides to die simultaneously with her loved one, without fuss, without exclamations and groans, Fevronia interrupts her work, wrapping a needle with thread and sticking it into the air that she embroidered for the church. To some extent, this detail is perceived as a symbol of the end of earthly life and the beginning of the afterlife.
Undoubtedly, D.S. is right. Likhachev, calling the main feature of Fevronia's character "psychological peace" and drawing a parallel of her image with the faces of the saints of A. Rublev, who carried in themselves the "quiet" light of contemplation, the highest moral principle, the ideal of self-sacrifice.
A characteristic feature of the story is the reflection in it of the details of peasant and princely life (a description of a peasant hut, Fevronia's behavior at dinner). Such attention to everyday life, the private life of a person was new in ancient literature.
Separate details allow you to get an impression of peasant life. Fevronia's brother and father are tree climbers who collect honey from trees in the forest. The princely life is also described: the city of Murom, which is on Russian soil, the principality of the "noble prince" Paul, the "single autocrat of his city" Peter, the conflict between the boyars and the prince, the class prejudices of the prince, who did not immediately decide to marry a peasant woman, are mentioned. girl Fevronia. All these details speak of the attention of ancient literature to everyday life, the private life of a person.
The story testifies to the departure from hagiographic canons and interest in the personal life of a person, and in addition, it allows us to judge a wider entry into ancient literature of the epic principle associated with the oral-poetic folk tradition.
The genre of "The Tale of Peter and Fevronia of Murom" does not find any correspondence either with the historical story or with the hagiographic one. Poetic fiction, dating back to the traditions of a folk tale, the author's ability to artistically generalize various phenomena of life allow us to consider it as the initial stage in the development of the secular everyday story genre, according to D.S. Likhachev.
QUESTIONS AND TASKS
- In the "Vocabulary and reference materials" section, find information about the author of the story. Name the folklore sources on the basis of which the work was created.
- Retell the plot of the story, how the events in it develop.
- Tell us about the main character. What traits of her character does the author note?
- Why does the author call Fevronia a "wise maiden", a "seer"?
- Retell what miracles Fevronia does, give examples of her allegorical speech and wise deeds.
- Point out the connection of her image with the folk poetic tradition.
- Why is the image of the heroine dear to the author and what qualities does he appreciate in her? Why does he consider it the ideal of moral wealth and spiritual beauty?
- Why can the story be considered a hymn to the life-giving power of love?
- Read the famous medieval novel about Tristan and Iseult. Give examples of similar situations in Yermolai Erasmus' story (Isolde heals Tristan, Isolde's exile, joint death).
- Why D.S. Likhachev compares Fevronia with the faces of saints on the icons of A. Rublev? Do you agree with his opinion?
- Using vocabulary and reference material, prepare a message about the life and work of A. Rublev.
"The Tale of Peter and Fevronia of Murom" is a work of the hagiographic genre. The Lives of the Saints are descriptions of the lives of spiritual and secular persons, canonized by the Christian Church. The modern and ancient Russian meanings of the word "story" are different from each other. In Ancient Russia, this is not a genre definition of a work: “story” means “narration”.
The genre of "The Tale of Peter and Fevronia of Murom" is life. In the middle of the 16th century, the writer Ermolai-Erasmus wrote this life about the princes of Murom, about whom only folk legends have been preserved. This life, like other lives, consists of three parts. As a work of Christian culture, the life of Peter and Fevronia of Murom is dedicated to the life of the prince and princess "in God" and is imbued with a feeling of love for people, which in the Gospel is called the main virtue. The actions of the heroes are also dictated by other virtues - courage and humility.
"The Tale of Peter and Fevronia of Murom" is a cipher text. It is necessary to decipher this text in order to understand what our ancestors thought when reading this unusual life.
1 part. Prince Peter kills a snake.
The serpent in life is the devil, "having from time immemorial the human race", the tempter. The devil causes a person to sin, makes him doubt the existence and power of God.
Faith can be opposed to temptation and doubt: Peter finds a sword for fighting a snake in the altar wall (the altar is the main part of the church). Peter kills the snake, but the enemy's blood gets on his body. This is a symbol of the fact that doubt creeps into the soul of the prince, illness is a confusion of the spirit. Doubt is a sin, and the prince needs a doctor, that is, a deeply religious person who will help get rid of doubts and cleanse his soul from sin. This ends the first story.
2 part. Virgin Fevronia heals Prince Peter.
Virgin Fevronia tells the prince: “My father and brother are tree frogs, in the forest they collect wild honey from trees”: honey is a symbol of divine wisdom. The servant of the prince calls the peasant woman a virgin, as they called women who dedicated themselves to God. “The one who will be able to heal him is the one who demands your prince for himself ...”: the prince represents the highest authority on earth, and only the Lord can demand him to himself.
Conditions for the recovery of the prince: "If he is kind-hearted and not arrogant, then he will be healthy."
The prince showed pride: he placed the external - earthly power - above the spiritual, hidden inside; he lied to Fevronia that he would take her as his wife.
Fevronia treated the prince with the help of symbolic objects. The vessel is a symbol of man: man is a vessel of God. Bread sourdough: bread is a symbol of the Church of Christ. Bath - cleansing from sins.
From one unanointed scab, ulcers again began to disperse throughout the body of the prince, since one sin gives rise to another, one doubt gives rise to unbelief.
3 part. Reign of Peter and Fevronia. Exile. Miracles. The death of saints and miracles after death.
Pyotr and Fevronia reigned piously in Murom: “And the prince lived in that city as a child-loving father and mother. Everyone was loved equally, only they did not like pride and robbery. They received strangers, fed the hungry, clothed the poor, delivered the unfortunate from misfortunes. material from the site
Before their death, Peter and Fevronia became monks. It was forbidden to bury monks and nuns even in the same cemetery, and even more so in the same coffin. These were the rules of the outside world.
When the prince informs Fevronia that he can no longer wait for her and is ready to die, that is, to appear before the Lord, she sticks a needle into the unfinished cover and wraps a thread around the sky.
The fact that Peter and Fevronia ended up in the same coffin means that the aspirations of the soul are higher than the external rules established by people.
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Peter and Fevronia
PETER AND FEVRONIA - the heroes of the Old Russian "The Tale of Peter and Fevronia of Murom", which developed from the second half of the XV "Sw. based on oral legends and traditions. The narrative finally took shape in connection with the canonization of P. and F. (1547) in the middle of the XVII "Schv.
The literary processing of the story about the saints of Murom was carried out by the writer and publicist of the clergy Yermolai-Erasmus, who was a member of the circle of Metropolitan Makariy's collaborators who worked on the Great Menaion of the Four. The popularity of the story is evidenced by a large number of lists that have survived to this day. The story combines two ancient folklore motifs - about a snake fighter and a wise maiden. In a number of lists, the "Tale" is called a life, but Yermolai-Erasmus could not deviate from the folk poetic tradition in the depiction of heroes, in plot construction. Probably, due to this genre uncertainty, the predominance of folklore beginnings in the narrative of the “new miracle workers of Murom”, the work of Yermolai-Erazm was not included by Metropolitan Macarius in the composition of the Great Menaion of the Four. The image of the “wise maiden” F. goes back to a Russian fairy tale. The daughter of a beekeeper (“tree climber”) from the village of Laskovo, Ryazan land, is famous for her good deeds, intelligence and insight. She is a faithful and caring wife who knows how to fight for her happiness. F. embodies love that neither evil people nor the force of circumstances can defeat. Researchers have repeatedly compared the old Russian story with the Western European novel about Tristan and Isolde, who also encounter various obstacles on the path to happiness. The main character is active, she herself creates her own fate and the fate of Prince Peter, over whom she wins a moral victory. The image of P. plays a less noticeable role in the narrative, as if overshadowed by the bright and colorful figure of F. The Murom prince P., standing up for the honor of his brother's wife, fights with a flying snake that has become accustomed to her. Having mastered the Agric sword, P. wins, but the snake's poisonous blood causes incurable ulcers and scabs on his body. F. heals the prince, putting forward the condition: she will cure P. if he takes her as his wife. The prince does not want to marry a simple peasant woman. But after a second appeal to F. for help, the ashamed prince takes the peasant girl as his wife. F.'s wisdom is manifested not only in deeds and deeds, but also in the ability to speak in allegory, riddles. So the princely envoy does not understand her, in response to whose questions F. says: “It’s bad when the yard is without ears, and the house is without eyes”; "Father and mother went on loan to cry, and the brother went through the legs of death to look into the eyes." F. herself explains the meaning of what has been said: the ears of the house are a dog, and the eyes are a child. They, each in their own way, will warn the owner of the approach of a stranger. The heroine's father and mother went to the funeral, and the beekeeper's brother went about his dangerous trade, climbing tall trees. With wise speeches, F. confounds her future husband. After F. becomes the wife of the prince, the evil boyars and their wives, "like psi barking," do not want to be ruled by a woman of peasant origin, they seek to drive F. out of the city, to separate the heroes. However, even here the power of love prevails. F. wants to take with him the most precious thing - his spouse. P. refuses to reign, leaves Murom together with F. The heroes of the story do not value power and wealth. So the love of P. and F. overcomes social obstacles. In this episode, a certain anti-boyar tendency is noticeable. The creator of the story emphasizes that the "evil" boyars quarreled because of power: each "although to be powerful." The townspeople beg P. to rule Murom as before. Returning to the city, P. and F. rule not with rage, but with truth and justice, they treat their subjects not as mercenaries, but as true shepherds. They are compared to gracious and cordial child-loving parents. Neither social inequality nor "malicious" boyars can separate the heroes. They are inseparable in the face of death. At the same time, having accepted the monastic rank, P. and F. pray to God: “Yes, in one hour there will be a repose by her”; and bequeathed to be buried in one tomb. The description of the death of the saints is especially expressive. Before her death, "blessed" F. embroiders "air" with the faces of saints for the cathedral. The prince, feeling his imminent death, sends to tell his wife that he is waiting for her in order to leave this world together. F. asks her master to wait until she finishes her work. After P.’s third appeal to her (“I’m leaving this world, I can no longer wait for you”), the nun princess, who managed to embroider the face and hand of the saint, responds to the call of her husband. Having stuck the needle into the unfinished cover and wrapped the thread around it, F. sends to P. to say that she is ready. Even the posthumous miracle - an important element in the composition of the hagiographic narrative - reaffirms the inseparability of the marital ties of the characters. People who sought to separate P. and F. during their lifetime separate them twice after death: P.’s body was laid in the city, “in the cathedral church of the Most Pure Mother of God,” and F.’s body was buried “outside the city,” in the Vozdvizhensky church of the convent. In the morning, everyone sees a miracle: the bodies of the prince and princess are in a common tomb. The images of P. and F., beloved by the people, were captured more than once by icon painters. By order of Tsar Fyodor Ioannovich and Tsarina Irina, the cover of the relics of Murom miracle workers was embroidered - a wonderful monument of golden embroidery of medieval Russia (1594). Old Russian narration attracted the attention of writers and composers of modern times. Thus, the heroine of I.A. Bunin’s story “Clean Monday” (1944), who has chosen the path of a nun for herself, quotes from memory two fragments from the story (the opening lines and words about the end of the earthly life of the saints). "Inseparable love" of the heroes of the ancient legend inspired A.M. Remizov. His work "Peter and Fevronia of Murom" (1951), which was not published during the life of the writer, was first published by R.P. Dmitrieva in TODRL (T. XXVI. L., 1971). On the material of the story, combined with the Kitezh legend, an opera by N.A. Rimsky-Korsakov "The Legend of the Invisible City of Kitezh and the Maiden Fevronia" (1904 - libretto by V. Belsky).
Lit.: Dmitrieva R.P. Ermopay-Erasmus (Yermolai the Sinful) // Dictionary of scribes and bookishness of Ancient Russia. L., 1988. Issue. 2, part 1. pp. 220-225; Likhachev D.S. Great Heritage: Classical Works of Literature of Ancient Russia. M., 1975. S.253-258; The Tale of Peter and Fevronia. Preparation texts and research by R.P. Dmitrieva. L., 1979; Skripil M.O. The Tale of Peter and Fevronia of Murom and its relation to the Russian fairy tale // TODRL. M.; L., 1949. V.7. pp.131-167.
| Peter | Fevroniya | |
| Social status (position) before marriage | The younger brother of Prince Peter, who ruled in the city of Murom and after whose death the devil began to come to his wife in the form of a snake. Relying on God's help and receiving the "Sword of Agric", Peter struck down the serpent. However, the poisonous drops of the snake's blood fell on Peter - from this, painful ulcers appeared on his body. | The daughter of a peasant dart frog-beekeeper (gathering honey), living in the village of Laskovo in the Ryazan land, "who had the gift of insight and healing" (reminiscent of today's psychics and folk healers). |
| Character traits |
|
Along with religiosity, which was inherent in the majority of the population of Russia during the XII century, Fevronia had such character traits as:
|
| Reason for meeting and subsequent marriage | When Peter cut off the head of the snake that came to his brother's wife with the help of the Agric Sword, poisonous drops of snake blood fell on his body and led to the formation of non-healing ulcers (scabs). Fevronia agrees to heal him if he takes her as his wife after recovery, but Peter “forgets” about his promise (apparently, he deliberately deceived, or “cunning”, since he nevertheless ordered to send gifts to her). But after that, when he falls ill again, Prince Peter himself comes to her, and, having talked with her, appreciating her mind and “inner beauty” (wisdom, meekness, observance of Christian commandments about caring for “neighbors” - sick, relatives, beggars), falls in love with her. They got married after Fevronia cured him completely. |
Fevronya agrees to treat the prince for ulcers. But, being wise and perspicacious, she understood that the prince could deceive her, and therefore, having given him a healing ointment (“breathing on him with bread leaven”), she ordered the prince to leave one ulcer unsmeared. As a result, after he refused to fulfill the promise of marriage, he again attacked this disease. They personally get acquainted when the prince comes to her house. Peter liked not so much the external (there is no information about the beauty of the face and figure of Fevronia in the "Tale ...", but, as practice shows, beautiful appearance is important), but the so-called "inner beauty" of the girl (see Peter's perception in the left column this paragraph of the table). With the cure of Prince Peter, their subsequent marriage and common married life are connected. |
| The attitude of the boyars and their wives to the princely couple of Peter-Fevronia | Some boyars treated Peter well as a representative of a princely family, seeing at the same time that he rules wisely and fairly. Others, envious of his status and his personal happiness, began to fight for the princely throne and tried to "denigrate" his wife (they accused Fevronia of collecting crumbs from the "master's table" as a princess, not understanding the true reason for her behavior (see the above information about Fevronia's character traits), about the meaning of Fevronia's true vocation as the guardian of the family hearth and the abilities given to her by God (turning bread crumbs into fragrant flowers). |
The daughters and wives of the boyars hated (envy, malice) Fevronya because she, a simple peasant woman, not only managed to marry the prince (bewitched, drugged her with drugs -?), But also began to manage the city of Murom with him and, accordingly, their father-husbands and themselves. |
| Love for each other and fidelity to marital duty in the traditions of Christianity (these qualities were most clearly manifested during the struggle between the prince and the boyars for the rule of the city of Murom) | The boyars demanded that Peter expel the commoner wife: “Either let him let go of his wife, who offends noble wives with her origin, or leave Murom.” Faithful to the duty of a Christian spouse, Peter chose to give up his reign and left Moore with Fevronia. |
When the boyars began to expel Fevronia from the city, she, having received permission to "take the most expensive", took Peter with her, because she really loved her husband and was devoted to him. And when the prince, deprived of his privileges, began to doubt the need to leave Murom, Fevronia supported him with the necessary words-phrases. |
| From Murom, the princely couple sailed along the Oka “on 2 ships” (they could, apparently, accommodate the “princely chambers” - cabins, clothes, shoes, food, servants ... (about the everyday problems of the exiled couple “The Tale ... "is silent). | ||
| Attitude towards people during the reign of Prince Peter | Peter's reign was "truthful, but without severe severity, merciful, but without weakness." The people of Murom considered him "father, protector, feeder, helper." |
Clever and pious, Fevronia helped her husband with advice and charity. Residents of Murom called her "affectionate mother." |
| Both lived according to the commandments of God. They pleased God with their good deeds, chastity, piety and mercy towards the poor, “care for the entrusted city” | ||
| Monastic names after leaving the monastery | Davyd | Euphrosyne |
| The death of the main characters of the "Tale ..." | Prince Peter, who lives in a city monastery, feeling that “his end is near,” sent a messenger several times to Fevronia, wishing that she would be with him at the “hour of death.” | Fevronia, being in a monastery remote from the city of Murom, fulfilled her monastic vow: she embroidered the so-called “air” - a veil that is used during the sacrament of the Eucharist and Communion. But, having heard that Peter had very little time left before his death, she was forced to interrupt this “God-pleasing work”, stopped embroidering (“she stuck a needle into the fabric”) and ... died - on the same day and hour (according to the Christian calendar, this happened on July 8, according to a new style), when her husband, Prince Peter / Davyd, died. |
| What happened after they died | Being laid in different monasteries, their bodies three times “miraculously” (that is, by the will of God) ended up in the same coffin - which is another vivid example of the inexhaustible power of love and fidelity of Peter and Fevronia. And they were also together, in the same coffin, buried. | |
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At the beginning of the 16th century, back in the time of Tsar Ivan the Terrible, Metropolitan Macarius of Moscow and All Russia instructed his monastic assistant scribes to search all Russian cities and villages for stories about righteous people who became famous for their pious life. One of such ancient beautiful and romantic stories was "The Tale of Peter and Fevronia of Murom". An analysis of the actions of the main characters suggests that they were the righteous, who became the spiritual symbol of the Christian family. And therefore, with the consent of the Church Council in 1547, they were canonized. Priest Yermolai was entrusted with writing a detailed essay about the life and love of Peter and Fevronia.
Peter and Fevronia. Summary of the plot
Prince Pavel ruled in the city of Murom. And suddenly a Serpent in the guise of Paul began to fly to his wife for fornication. She immediately told her husband about it. He immediately asked her that at the next meeting with the Serpent, she would flatteringly find out from him what he was waiting for his death from. The humble woman did just that. Seduced by her beauty and gentle speeches, the Serpent gave her the secret of his death, which consisted in the fact that Peter would kill him with the help of Agrikov's sword. Concerned about this news, Paul calls his brother Peter to him and tells him everything. And he was ready to fight the enemy, although he did not know where he could get Agrikov's sword.
Agric sword
At the same time, it is impossible not to mention the fact that this sword was forged by Agrik, the son of the cruel tyrant Herod, known from biblical texts. This mighty sword had supernatural properties and emitted a bluish glow in the darkness. He easily dealt with any military armor. By the way, it was also called the treasure sword - the weapon of epic heroes. But how did he get to Ancient Russia? There is reason to believe that the Templars, participating in the excavations, most likely found the main Christian relics: the Grail, the shroud, later called Turin, and the Agric sword. They presented it to the fearless commander of Vladimir - Prince Andrei Bogolyubsky - as a special reward when he decided to return to Russia. But with the beginning of internecine wars, the prince was killed. And the sword began to pass from one hand to another. In the end, he was hidden within the walls of the monastery of the glorious city of Murom.
Continuation of the plot
So, after a while, Peter, praying in the church of the monastery, the youth points to the treasure in which Agrikov's sword was kept. He took the weapon and went to his brother. Prince Peter almost immediately realized that the Serpent in his sorcerous appearance was sitting at the wife of brother Paul. Then he dealt him a mortal blow, and he instantly died, splashing him with his blood, after which the prince became very ill and covered with scabs. Not a single doctor undertook to treat Peter. But one day there was such a village healer by nature, a wise maiden named Fevronya, who cured the prince and became his faithful wife. After the death of his brother Paul, Peter took the throne. But the treacherous boyars decided to expel the commoner, as their wives did not like her. And Fevronya was ready to leave the city, but only with her husband, who decided to go with her. The boyars were at first very happy to let them go, but after some time, after internecine strife and murders for the throne, they decided to return the married princely couple. And after that, everyone lived joyfully and happily.
Main interchange
And when the time came, Peter and Fevronya took monastic vows and received Euphrosyne at the same time. They even prayed to God to send them death on the same day, and even prepared a double coffin with a partition. And so it happened - they reposed on the same day, but the priests were afraid of the wrath of God and did not bury them together. Having arranged their dead bodies in different churches, in the morning they found them together in their special coffin. This was repeated twice. And then it was decided to bury them together, never again separating them.
Now the holy beloved Peter and Fevronia are always together. The summary of this story revealed only a small part of their righteous life. These miracle workers became patrons of marriage and love. Now any believer has the opportunity to pray over the holy relics in the Holy Trinity Monastery in the city of Murom.
Wise Fevronia
The characteristic of Peter and Fevronia surprises them with their endless humility, calmness and serenity. Possessing great inner strength, the chaste and perspicacious Fevronia is very stingy in her outward manifestation. She conquered her passions and was ready for anything, even for the feat of self-denial. Her love became invincible outwardly, because inwardly it obeyed the mind. The wisdom of Fevronia lies not only in her extraordinary mind, but in her feelings and will. And there is no conflict between them. Hence such a penetrating "silence" in her image. Therefore, it is not surprising that Fevronia possessed a life-giving power, so great that she even revived cut down trees, which after that became even larger and greener. Possessing a strong spirit, she was able to unravel the thoughts of travelers. In her love and wisdom, she even surpassed her ideal faithful Peter. The love of Peter and Fevronia found its response in the hearts of millions of people who will definitely pray to these holy images.
Brave Peter
Describing Prince Peter, one can see his unprecedented heroism and courage in the victory over the insidious devilish Serpent. It is immediately clear that he is a deeply religious person, otherwise he would not have been able to defeat such an insidious tempter. However, he nevertheless once deceived Fevronia when he promised that after his recovery he would marry her. He never fulfilled it until he again became covered with fetid scabs. The prince quickly learned the lesson taught by Fevronya, and after that he began to listen to her in everything. Soon they got married and began to live like true Christian families in love, fidelity and harmony. Prince Peter never indulged his wife. He was truly pious, it was not in vain that the boyars and the people loved him.
The characteristic of Peter and Fevronia is unique in its own way. These were truly people from God. And more than once you are surprised at how strong their mutual understanding and love were. After all, they perfectly complemented each other, and therefore became the image of an ideal married couple.
Genres of Old Russian literature
In addition to this famous story, there were other examples of ancient Russian literature. In general, the ancient Russian scribes, mastering the common Slavic literature, were mainly engaged in Greek translations and then turned to the creation of their original works, performed in various genres: life, chronicle, teaching, military story. It is impossible to specify exactly when the first records of various historical legends appeared, but vivid examples of ancient Russian literature appeared already in the middle of the 11th century. It was then that the Russian chronicles were created, which are a detailed record of some very in Russia. A special place is occupied by the stories of ancient Russian literature - this is something intermediate between a novel and a short story. But now they are mostly stories - short stories about an event. Thus, folklore and ancient Russian literature are especially valued by contemporaries.
Monuments of ancient Russian literature
One of the first known ancient chroniclers was the Monk Nestor (his holy relics rest in the caves of the Kiev-Pechersk Lavra) with his chronicle "The Tale of Bygone Years", dated to the 11th century. Behind him, the Grand Duke of Kyiv Vladimir Monomakh wrote the book "Instruction" (XII century). Gradually, such works began to appear as "The Tale of the Life of Alexander Nevsky", the author of which, most likely, was the scribe of the Metropolitan of Vladimir Kirill at the turn of the late XII and early XIII centuries. Then another monument of ancient Russian literature was created, dated to the beginning of the 12th century, called "The Tale of Igor's Campaign", where the name of the author remained unknown. I would certainly like to note the great work about the Mamaev battle "Zadonshchina", created at the turn of the late XIV and early XV centuries, presumably the author was the Ryazan priest Sofroniy.
The Tale of Peter and Fevronia of Murom. Analysis
Gradually, the list of ancient Russian literature expanded. It also included The Tale of Peter and Fevronia of Murom. An analysis of this work of the 16th century calls it a hymn to marital love and fidelity. And it will be right. Here it is - an example of a real Christian family. and devotion is demonstrated by The Tale of Peter and Fevronia of Murom. An analysis of the artistic features of the work suggests that it combines two folklore plots. One of them tells about the insidious Seducing Serpent, and the other about the wise maiden. It is distinguished by the simplicity and clarity of presentation, the sedate slowness of the development of events and, most importantly, the calmness of the narrator in the gentleness of the description of the characters. That is why it is easily perceived and read, which means it teaches us to love truly, humbly and selflessly, as did its main characters - Peter and Fevronya.