sociocultural commentary. Intercultural communication

About the popularity of the story says big number 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 good deeds, intelligence and insight. She is a faithful and caring wife who knows how to fight for her happiness. F. embodies the love that no one can defeat evil people, nor the force of circumstances. Researchers have compared 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 moral victory. The image of P. plays a less noticeable role in the narrative, it is, as it were, overshadowed by the bright and colorful figure of F.

Prince P. of Murom, standing up for the honor of his brother's wife, fights with a flying kite 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 was 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 a posthumous miracle important element compositions 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 Ivanovich and Tsarina Irina, the cover of the relics of the Murom miracle workers was embroidered - a wonderful monument of gold embroidery medieval Rus' (1594).

Old Russian narration attracted the attention of writers and composers of modern times. So, the heroine of the story by I. A. Bunin “ 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.

Russian folk tale In a certain kingdom, in a certain state, there lived a peasant. Time passed - they wrote him down as a soldier; he leaves his wife, began to say goodbye to her and says: - Look, wife, live well, good people don't make me laugh, don't destroy the house, ...

MACARY, Metropolitan of Moscow and All Rus' (1481/1482-31.XII.1563) - an outstanding politician, writer and collector of ancient Russian books, initiator and editor of multi-volume book collections. The place of birth and class origin of M. are unknown; ...

Ilya Muromets - a great hero, a glorious warrior, main character many Russian epics. In the epic "Ilya Muromets and the Nightingale the Robber" many qualities of the "remote good fellow" as a folk hero are clearly revealed. Endowed with heroic strength, Ilya Muromets ...

CHRONICLES were kept in Rus' from the 11th to the 18th centuries. Until ser. XVI century, the time of Ivan the Terrible, they were the main type historical narrative, only since that time “yielding primacy to another historiographical genre - chronographs. L. were compiled in monasteries, ...

ACCORDING TO THE "TALE ABOUT PETER AND FEVRONIA OF MUROMSKII"

3 lesson.

Lesson topic: Old Russian literature. "The Tale of Peter and Fevronia of Murom". Yermolai-Erasmus.

Note . At the end of the lesson this common topic will be by the students (with the help of the teacher) specified and written down in a notebook. (The triumph of wisdom, reason, kindness and love in The Tale of Peter and Fevronia of Murom.)

Lesson Objectives: - Moral beauty and the power of heroes. Form ideas about ancient Russian literature as an integral part of world culture.

Tasks:

Bring up moral qualities schoolchildren: kindness, devotion, fidelity in friendship and love, the ability to forgive, respect for culture home country And mother tongue;

Develop memory, logical thinking, speech, abilities, emotions; build skills research work, productive intellectual work of schoolchildren, express one's own opinion, impression, as well as disclose author's attitude to characters and events;

Teach analyze text, improve the skills of monologue speech;Means of education :

1. In the world of literature. 7th grade. Textbook-reader for educational institutions. In 2 parts. / Authors-compilers A. G. Kutuzov and others - M .: Bustard, 2010

2. D. S. Likhachev: “Man in Literature Ancient Rus'". M., 1970; "Great Legacy" M., 1980

3. Icon depicting Saints Peter and Fevronia; 4. Board with epigraphs; portraits of A.S. Pushkin and I.A. Bunin; quiz (according to the text of the story);

5. POV illustrations

During the classes.

Affairs long ago past days…

A.S. Pushkin.

From the ancient darkness in the world churchyard

Only letters are heard.

And we have no other property!

I.A. Bunin

1. Organizing time. Actualization.

Work with 1 epigraph after the teacher announces the topic and objectives of the lesson.

Let's read the statement of A.S. Pushkin. Why did I take these Pushkin lines as one of the epigraphs for our lesson?

(The story is a work of ancient Russian literature written in the 16th century, that is, really a long time ago, and it tells about “the affairs of bygone days.”) In the 16th century, one of the most beloved, most read works becomes "The Tale of Peter and Fevronia of Murom". One and a half hundred of her lists have come down to us - this rarely happens in the life of monuments Old Russian writing. The lists are divided into four editions. This means that the story was rewritten many times, spread very widely, in different parts of the Russian land.

3. Analysis The Tale of Peter and Fevronia of Murom.

Work with text.

Implementation of homework.

Teacher. In past lessons, we got acquainted with the content of the story, and today we will turn to the work again in order to delve deeper into the essence of the story, 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. Let's try to understand the characters of the heroes, listen to the word (speech) of our distant ancestors and try to draw a parallel between the past, present and future.

In preparation for today's lesson, you all re-read the text at home. A small quiz will help you remember the main episodes of the story.

3.1. Quiz on "Tale ..." (Students listen to the quote from the text and answer the questions).

“The valiant Prince Peter took the sword and from that day on he was looking for the right time to kill the Serpent.”

Who is Prince Peter? Why did he need to kill the Serpent? Did he succeed? Retell the relevant episode close to the text, preserving, if possible, the style of ancient literature.

“I am a doctor, but I do not need gifts. My word is this: if I am not his wife, there is nothing for me to treat him.

Who is this mysterious doctor? Why didn't you take gifts? Did she manage to heal Peter? What is her origin? (Girl; peasant woman.)

“Soon he /Peter/ again became covered with scabs and ulcers.”

Why wasn't Peter healed? Maybe Fevronia did not have enough wisdom?

"They arrived in their homeland, in the city of Murom, and lived piously and righteously."

"Blessed (pious) Peter could not leave his wife for the sake of his reign and decided to leave Murom."

Why did Peter have to leave hometown? Why didn't he leave his wife for the reign?

"Do not leave us orphans, return to your fatherland."

To whom is this request directed? Who said it and why? (Boyars.)

How does this characterize the nobles? (Understand your mistakes.)

Were Peter and Fevronia able to forgive the boyars? Have you tried to avenge past wrongs?

“The next morning, people saw that their tombs were empty, and their bodies were being found ... in a single coffin.”

How did this mysterious movement of bodies come about?

Teacher. This scene of the death of the saints, who miraculously ended up in the same tomb, is the most powerful in the story.

3.2 First, students formulate the answer orally, andthen write down in the form of a detailed answer in a notebook.

Sample Answer : In the story, the author sings of such excellent qualities human soul like love, loyalty, devotion to each other to the graveNote : in progress further work in the lesson, students will continue this recording.

Continuation of the conversation (increased attention to weak children)

1). In what guise did the devil appear to the wife of the prince?

2). In which city did Prince Pavel rule?

3). What did Fevronia, named Euphrosyne, embroider for the church church?

4). What sword could slay the devil?

5). Which river did Peter and his wife swim on?

6). In what village did Fevronia live?

7). What did Fevroniya order the prince to make from a chock?

8). What remedy cured Peter's ulcers?

Question to the whole class

The wisdom of which heroes is sung by the author?

(And Fevronia, and Peter, and even the boyars who realized their behavior.)

Remember in what situations the heroes show wisdom, overcoming difficulties, obstacles?

(Fevronia acted wisely, leaving one scab on the body of Peter; Peter - when he did not leave his wife at the insistence of the boyars; the boyars acted wisely when they humbled their pride and went to bow.)

Note : write the word wisdom in the work begun.

And what else, besides wisdom, helped Peter and Fevronia overcome difficulties, overcome the omnipotent nobles? (Nobility, intelligence, the ability to forgive.)

Note : We continue to write in notebooks.

And what qualities of people are unpleasant to the author?

(Envy, deceit, vindictiveness, etc.)

Who is endowed in the story negative traits?

(Boyars, their wives are evil, envious.)

Teacher. So, the author glorifies in the story love, fidelity, wisdom, intelligence, devotion, nobility.

A contemporary writers V contemporary works raise such questions? Are such issues considered?

(Students recall works known to them, studied at school or read on their own.)

Teacher. Indeed, the traditions of ancient Russian literature continue in the literature of modern times and will be passed on from generation to generation, because the problems of love, fidelity, duty are eternal, they live in time - in the past, in the present, in the future.

Relationship between the story and folklore. The topic of the last lesson, homework material

Teacher . So the origins modern literature in ancient Russian literature.

And where are the origins of ancient Russian literature? What did the plot of the story remind you of?

(Fairy tale. The origins of ancient Russian literature in oral folk art- in folklore.

Teacher. At home you were asked to write fairy elements that you found in the story.

What fabulous elements did you find in the text? Which folklore motifs and the images used by the author?

(Snake-werewolf, entering into communication with married woman; a wonderful sword-treasurer, from which the serpent dies, a wise maiden who speaks in riddles; miraculous transformations, for example, bread crumbs into incense, etc.)

What else is like a fairy tale? What two opposing forces are represented in the story?

(Good and evil.)

Who represents the good in the story? Evil? What wins in the end?

(Good - as in all fairy tales.)

Is it possible to destroy evil with reciprocal evil, hatred?

How do the wise Peter and Fevronia, overcoming all the hostile actions of the boyars? Do they remember the evil done to them? Do evil repay evil?

(They forgive the boyars for their mistakes, they do not betray each other, they are devoted to each other, loyal and noble towards others.)

3.3. Work with illustrations for the story. Work on the development of speech.

Teacher . Working with illustrative material will help you complete the idea of ​​the characters, of the writer's intention.

Look at the chalkboard illustration. Name the episodes for which these drawings were made? What words from the text can be signed under it? Find and read the quote from the story. Illustrated Conversation

(an example of a conversation on the episode of Peter's meeting with the boyars)

By what means does the artist reveal author's intention and depicts nobles really asking, begging the prince and princess to return to their native city?

(The artist ... draws the boyars on their knees, hands outstretched in prayer, one bowed his head respectfully, the other bows from the waist.)

And how did you see Prince Peter? Why did the artist depict him this way? Look, the prince gestures for the boyars to stand up and calm down. The text does not say anything about what he answered them, what was his behavior at that moment, what are his gestures? The author immediately writes: “Prince Peter and Princess Fevronia returned to Murom ...” So what did the artist want to say with his drawing? What is the author's intention trying to emphasize?

(It is important for the artist to show that Peter does not hold a grudge against the boyars. He does not get angry at his offenders - this is exactly how the writer Yermolai draws his hero. The author reports that Peter and Fevronia ruled fairly, loved everyone, and therefore did not hold evil on anyone. )

Why did Prince Peter not refuse the nobles?

(For him, the most important thing is to save those who did not die in the struggle for the princely throne.)

Teacher. Recall that the author calls Peter “blessed,” that is, pious, kind, and constantly confirms this with the actions of the hero.

And what kind of dialogue could be made according to this illustration? What could Prince Peter answer to the boyars?

(-Do not grieve, gracious nobles. God will not leave you orphans. Return calmly to your fatherland. We do not hold a grudge against you. “And Prince Peter and Princess Fevronia returned to Murom.”)

3.4. General discussion about the main characters . The attitude of the author to the characters.

Who is the main character of the story?

(Peter and Fevronia.)

(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; the writer made Peter and Fevronia positive heroes, put their names in the title of the work, although he writes about other heroes too.)

Why do we consider Peter goodie? Has he always acted according to his conscience? Remember the episodes when he showed himself not quite positively.

(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 dumps.)

(Peter corrected his mistakes.)

Teacher. For the author, the most important thing is that a person understands, realizes his mistakes and tries to correct them. The moral perfection of a person, that is, the inner readiness of a person to do good, is the most important thing for the author. Even the boyars at the end of the story changed and came with repentance.

(He calls on people to change, to value people not by origin, but by their actions; and he also wanted to say that among the peasants there are wise, pure, faithful people.)

What feelings did you have for the heroine while reading the author's story about her?

(They sympathized, regretted when Peter did not accept her, and then the boyars; respected for intelligence, wisdom, loyalty; rejoiced when everyone realized that she good man and accepted it.)

What do you think the author's attitude towards the heroine is?

(He writes very well about her. It seems that he himself sympathizes with her, and pities, and admires her intelligence and nobility.)

Teacher. Indeed, the author, as it were, lives the life of his heroine, goes through all the trials with her - all this determined the poetic mood of the work as a whole.

Teacher:

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

Do you think it was easy for the author to write this work? After all, the life of the saints was expected from him, and he wrote a story where he sang the wisdom of a simple peasant woman, loyalty, love, nobility, devotion. What is your opinion and attitude towards the author?

(Admiration for his courage and talent.)

Work with 2 epigraphs.

Read the statement by I. Bunin. How do you understand the meaning of the word "property"?

(The wealth that we got.)

(This is our national wealth; thanks to the letters, we learn the history of our country, its culture, literature.)

Teacher . And thanks to the Letters, this great asset, the baton of wisdom, kindness, justice, fidelity is passed from generation to generation. Therefore, I would like to turn to the statement of another specialist in ancient Russian literature, D.S. Likhachev from the preface to the book "Stories of Russian chroniclers of the 12th-14th centuries". And these are not just words, this is a call, an appeal to us, living in the 21st century: “We must be grateful sons of our great mother - Ancient Rus'. The past must serve the present."

It is interesting that this legend is set forth in the novel by I.I. Melnikov - Pechersky "In the woods"; in essays by V.G. Korolenko. The poetic basis of the legend captivated the composer Rimsky-Korsakov, who based it on the opera The Legend of invisible city Kitezh and the maiden Fevronia.

Generalization. Work on the definition of a specific topic of the lesson.

Teacher. Please note that the topic of the lesson is general.

Think about how you can concretize it, based on the current lesson? What did the author want to say? What main idea wanted to convey to readers? What are the moral precepts of Ancient Rus'? What wins, triumphs in the end? (Children's answers)Teacher. The triumph of wisdom, reason, kindness and love - this is the main idea of ​​the story, this is how the theme of our lesson can be formulated.

Topic entry : The Triumph of Wisdom, Reason, Kindness and Love in the Tale of Peter and Fevronia of Murom.

Teacher.

Teacher. The relics of Saints Peter and Fevronia, patrons of family life, are kept in Murom. July 8 Orthodox Church remembers these saints who lived a long family life and died on the same day - July 8 - this day is considered Valentine's Day in Orthodoxy. Until now, on July 8, pilgrimages are made to Murom: both those who have just decided to get married, and those who have come here to thank these saints for their patronage in their family life.

4. Homework (one at the choice of students or in groups):

1). Compose detailed plan retelling of the story.

2). Compose a screenplay based on the story (in several episodes).

3). Write a short written work “My attitude towards the heroes (to one of the heroes) of the story” (to Peter; to Fevronia; to the nobles and their wives).

4). Write a comparative evaluative and emotional description of the heroes of the story, for example:

Prince Peter - fair, etc.

Fevronia - wise, faithful, etc.

Boyars and their wives - envious, evil, etc.

5. Reflection. (One line from each)

Did I manage to arouse your interest in ancient Russian literature today?

What have you learned today? How was today's lesson useful and interesting for each of you personally?

Wouldn't someone want to continue their acquaintance with the works of "deep antiquity"?

6. Lesson summary . Grading.

Behold, in the Russian land of the city, called Moore. In it, the autocratic and noble prince, as if I would tell, by the name of Paul. From time immemorial, hating the good of the human race, the devil instilled the hostile flying serpent to the wife of that prince for fornication. And appearing to her like a beast, coming people who are their dreams, like a prince himself sitting with his wife. The same dreams have gone through many times, but the wife of this does not hide, but she told her husband to her prince all that turned on her, the hostile snakes overpowered her.

The prince, on the other hand, thinks what the serpents can do, but is perplexed. And he said to the woman: “I think, woman, but I do not understand what to do to dislike him. We don’t know death, what I’ll inflict on it. If he speaks to you what the words are, ask him flattery about this too: is there any news of these hostile spirits, from which death wants him to be. If you weigh it down, having told us, being free not only in the current age of his evil breath and hoarseness and all the scaredness, there is a stench to speak, but also in the future age of the non-hypocritical judge of Christ, mercifully create for yourself!

The wife of her husband, having firmly received the word in her heart, think in her mind: “It is good to be like this.”

In one day, that hostile serpent that flew to her, she has a good memory in her heart, the verb of flattery offers to hostility that, verb of many other speeches, and still respectfully questioning him, praising him, saying bo, like “a lot of weight, and weigh the death of si, what will it be and from what? He is a hostile charmer, seduced by a good deceit from a faithful wife, as if he were not a mystery to her, saying: “My death is from Peter’s shoulder, from Agrikov’s sword!”

The wife, having heard such a speech, firmly keep in her heart, and after the departure of that hostile occasion to her husband’s prince, as if he had said there is a serpent. The prince, having heard it, was perplexed that there is death from Peter's shoulder and from Agrikov's sword.

Having a brother with him, a prince named Peter. In one day, he called him to himself and began to tell him serpentine speeches, as if he had spoken to his wife. Prince Peter, having heard from his brother, as if the serpent named him the name of the outgoing death, began to think, without hesitation of courage, how to kill the serpent. But still there is a thought in him, as if he did not know Agric's sword.

I have the custom of going to churches in seclusion. Outside the city, there is a church in the monasteries of the Exaltation of an honest and life-giving cross. And come to her alone to pray. Appear to him as a young man, saying: “Prince! Would you like me to show you Agric's sword?

Although he fulfills his desire, he says: “Yes, I see where it is!” And the youth said: "Follow me." And showing him in the altar wall between the stones a well, in which lies a sword. The noble Prince Peter took up that sword and came and gave a reason to his brother. And from that the days seek like time, let him kill the serpent.

For all the days I go to my brother and to demolish my own to worship. Give him the keys to come to the temple to his brother. And in the same hour he went to the demolition of his temple and the sight of his brother sitting with her. And after leaving her, you will meet one of those who are coming to his brother and say to him: “I have died from my brother to my demolition, but my brother remains in his temple. But for me, having not touched anything, I will soon come to the temple to my demolition and I don’t shy away, what kind of brother will I find in the temple with my daughter-in-law?” The same man said to him: “No way, Lord, after your departure, your brother did not leave his temple!”

He is the mind to be the slyness of the crafty serpent. And come to your brother and say to him: “When will you come? I have died from you, and nowhere did he hesitate, I came to your wife in the temple and saw you sitting with her and feeling how I found myself in advance. Kepaki semo came, nowhere did he hesitate, but you, no forerunner of me, found me here in advance. He said: “No way, brother, after your departure from this temple, I didn’t die, and I wouldn’t be with my wife.” Prince Peter said: “Behold, brother, the cunning of the crafty serpent: yes, it seems to me, if I didn’t want to kill him, as if I didn’t tell you my brother. Now, brother, you can’t go anywhere, but I’m going there to fraternize with the serpent, but with God’s help this crafty serpent will be killed.

And take up the sword, called Agrikov, and come to the temple to demolish your own, and seeing the serpent like a brother, and firmly convinced that his brother is not to be carried, but a lovely serpent, and strike him with a sword. The serpent, however, appeared as if by nature and began to tremble and be dead and sprinkle the blessed Prince Peter with your blood. He, from the hostility of that blood, became aggravated, and the ulcers of the former, and when the disease came on, it was very serious. And seek in your obsession from many doctors of healing, and receive not a single one.

Hearing, as if I were a healer within the limits of the Ryazan lands, and commanded myself to lead there, I would not be powerful on my gray horses from a great illness. He was brought to the borders of the Ryazan lands and sent his synod to seek doctors.

The only young man who is coming to him deviates into the whole, calling Affectionately. And you came to a certain house by the gate, and saw no one; and vnide into the house and not be who would have kept him; and went into the temple and in vain the vision is wonderful: the maiden is sitting alone and the weaving is red, before her the hare is jumping.

And the maiden said: “It is absurd to be a house without an ear and a temple without eyes!” The young man, however, did not understand the verb in his mind, the speech of the maiden: “Where is a man of the male sex, who lives there?” She said: “My father and my mother cry for each other, but my brother goes through the legs in the vision.”

But the young man did not understand her verb, marveling, in vain and hearing a thing like a miracle and a verb to a girl: “I went in to you and I see you doing it, I saw a hare jumping in front of you and I hear from your mouth some strange verbs and we don’t know what you say. The first word is: "It is absurd to be a house without an ear and a temple without eyes." About your father and mother, it’s like “going to cry for each other,” but your brother’s verb “through the legs in sight.” And not a single word from you is intelligible. She said to him: “Do you not understand this! Come to this house and to my temple, and see me sitting in simplicity. If only there was a dog in the house and when he came to the house, he would bark at you: behold, there are ears to the house. And if there were a child in my temple and the sight of you coming to the temple, I would say to me: Behold, there are eyes for the temple. And if you say about your father and mother and brother, as if my father and mother were mutually weeping, they would go to the burial of the dead and weep there, and when death comes over them, they will teach them to weep: this is a borrowed cry. As for your brother, they say that my father and my brother are wood climbers, in the forest they eat honey from the tree. My brother is now going to such a thing, as if flattery on a tree in height, through his legs, to see to the ground, thinking, so as not to snatch from a height. If someone escapes, this stomach will rush. For this sake, rech, as if I were going through my legs in the sight of Navi.

The young man said to her: “I see you being a wise girl. Tell me your name." She said: "My name is Fevronia." The same young man said to her: “I am Prince Peter of Murom, serve him. My prince, having a serious illness and ulcers. For he was stupefied from the blood of a hostile flying ferocious serpent, but he killed him with his own hand. And in your obsession, you seek healing from many doctors and receive none. For this sake, I commanded myself to bring, as if hearing many doctors here. But we are not vems, as they are called, nor their dwellings vems, but for that sake we ask about her. She said: "If someone demanded your prince for himself, he could heal." The young man said: “What are you talking about, if anyone demands my prince for himself? If someone heals, then my prince will give him a lot of estates. But tell me the name of the doctor of the one who is and what is his dwelling. She said: “Yes, bring your prince here. If he is soft-hearted and humble in his answers, let him be healthy!

The young man of that one will soon return to his prince and will give him all the details, seeing and hearing from the maiden. Blessed Prince Peter said: “Yes, take me where there is a maiden.”

And having brought him to that house, there is a maiden in it. And she sent her servants to her, saying: “Tell me, girl, who is there, even to heal me? May he heal me and take a lot of possessions. She did not hesitate to say: “I am, although I can heal, but I do not demand an estate from him. Imam’s word to him is this: if I don’t have an imam to be his spouse, you don’t need me to heal him.

And that man came, telling his prince, as if the maiden had spoken. Prince Peter, however, did not heed her words and thought: “What kind of a prince is a tree-climbing daughter to give himself a wife?” And he sent a speech to her: “Try to her that there is her healing, let her heal. If he heals, the imam will take me a wife!”

When he came, he decided the word for her. She is a vessel for the earth, small, draw her sour and blow on her and say: “Let them establish a bathhouse for your prince and anoint him over his body, where the essence is scabs and ulcers, and leave one scab unanointed. And he will be healthy!

And brought to him such an anointing. And ordered to establish a bath. The maiden, though in answers, be tempted, if she is wise, as if hearing about her verbs from her youth. I sent to her with the only one from my servants, I’ll unanimously hang, rivers: “If this girl wants me to be a spouse for wisdom for the sake of and if she is wise, yes, in this I’ll make me a srach and ports and get lost in the year, in the nude I’ll stay in the baths ".

The servant brought to her a lot of money and gave her and the prince the word of the tale. She said to the slug: "Climb up on our stove and take off the logs from the ridges, take down the semo." He listened to her and took down the logs. She, having measured the span, said: "Cut this off from this log." He's the cut-off. She also said: “Take these ducks from this log and go give to your prince from me and tell him: at some hour I’ll take a good look, and let your prince prepare the camp and the whole structure for me in this duck, which will be his fabric.” The servant brought ducks of logs to the prince and a speech to the maiden. The prince said: “Shed, rzi girls, it’s impossible to eat in such a small tree and create a building in such a small time!” The servant came and said to her the prince. The maiden denied: “Is it possible for a man of masculine age to eat in a single hang-up in a small year, in the nude he will stay in baths, create a srachitsa and ports and an ubrusets?” The servant went away and told the prince. The prince was surprised at her answer.

And in time, Prince Peter went to the bath to wash himself and, by the command of the maiden, anointed his ulcers and scabs with anointing. And leave a single scab unanointed at the command of the maiden. Out of the bath, nothing is painfully hurt. Nautria, on the other hand, saw the whole body healthy and smooth, except for a single scab, which had not been anointed at the command of the maiden. And marveling at the speedy recovery. But do not want to become a wife for her fatherland for her sake and sent gifts to her. She's not nice.

Prince Peter went to his fatherland, the city of Murom, hello. On it there was a single scab, if it had not been anointed by the command of a girl. And from that scab, many scabs began to disperse on his body from the very first day, in which he went to his fatherland. And he was aggravated by many ulcers, as if it were the first.

And again return to the finished healing to the maiden. As if he were in her house, with a cold he sent an ambassador to her, asking for healing. She held her speech with no less anger: “If there is a spouse for me, let him be healed.” He gave her the word with firmness, as if he would have to marry me as his wife. This same pack, as before, the same healing will give him, a hedgehog before writing. He will soon receive healing and drink me as his wife. Such was the fault of Princess Fevronia.

She has come to her fatherland, the city of Murom, and is lively in all piety, nothing is transgressing from God's commandments.

By the next few days, the foretold prince Pavel departs from this life, while the faithful prince Peter, through his brother, is the only autocrat of the city of Murom.

His princess Fevronia, his boyar, does not love his wives for the sake of hers, as if the princess were not for the sake of her fatherland, but glorifying the good for the sake of her life.

Once upon a time, someone from those who were coming to her came to the blessed Prince Peter, bring on the nude, as if “from every one, - the speech, - the table of his chaos comes: when it suits her, she takes her crumbs in her hand, as if she is smooth!” The noble prince Peter, although he tempted me, commanded him to dine with him at the same table. And as if the dinner was over, she, as if she had a custom, took her crumbs from the table into her hand. I took Prince Peter by the hand and, reconnaissance, saw a good-smelling Lebanon and incense. And from that I will leave the days to that not to tempt.

After a lot of time, his boyars came to him, shouting with fury: “We want everything to serve you righteously and have you as an autocrat, but we don’t want Princess Fevronia, but govern our wives. If you want to be an autocrat, let there be another princess, Fevronia, take wealth enough for yourself, go away, but she wants it! Blessed Prince Peter, as if he had a habit of not having rage about anything, answered not with humility: “Yes, Fevronia speaks, and as if he speaks, let us hear.”

They are furiously filled with stupidity and intent, let them establish a feast. And I will create. And, when you had already had fun, you began to stretch out your cold-hearted verbs, like a psy barking, taking away the gift of God from the saint, his god, even after death, promised to eat inseparably. And the verb: “To Mrs. Princess Fevronia! The whole city and the boyars say to you: give us, we ask you for it! She said: “Yes, she asks him!” They, as if with one mouth, decided: “We, madam, we want Prince Peter, let him rule over us. Our wives do not want you, as you rule over them. Take wealth enough for yourself, go away, or if you want it!” She said: “I promised you, as if the fir tree asks, you will receive. But I say to you: give it to me, but if I ask the vayu. They are evil for the sake of the past, not leading the future, and they speak with an oath, as if "if you speak, you will resent the unanimity of controversy." She said: “I ask for nothing else, only the wife of my Prince Peter!” They decided: "If he himself desires, we will not speak to you about that." The enemy fills their thoughts, as if there is no Prince Peter, let them set themselves another autocrat: every one of the boyars is in his mind, as if he himself wants to be an autocrat.

Blessed Prince Peter, do not love temporal autocracy, except for God's commandments, but walking according to his commandment, holding on to these, as the God-voiced Matthew in his gospel broadcasts, saying more, as if “if he let his wife go, unless the words of an adulterer, and marry another, creates adultery." Create this blessed prince according to the Gospel: about holding your own, as if you were able to do it, so that he does not destroy the commandments of God.

They are the wicked boyar, giving them judgments on the river, - for under the hail the river, the verb Oka, was byache. They are floating down the river in the courts. Someone was a man with the blessed Princess Fevronia in the ship, and his wife was in the same ship. The same person, having received a thought from a crafty demon, looked at the saint with a thought. She, having understood his evil thoughts, soon rebuke and, speaking to him: “Draw more water from the sowing river with it the country of this vessel.” He's better. And commanded him to drink. He's drinking. She said again: "Draw plenty of water from the other country of this vessel." He's better. And ordered the packs to drink. He's drinking. She said: “Is this water equal, or is it one sweetness?” He said: “There is only one, madam, water.” Paki, she said: “Sitsa is one woman's nature. Why did you leave your wife, think of someone else? The same person will take away, as if there is a gift of insight in her, being afraid to think of such a thing.

In the evening, I'm in time, the beginning is placed on the shore. Blessed Prince Peter, as it were, began to think: “What will it be like, having persecuted me by the will of the autocracy?” The marvelous Princess Fevronia said to him: “Do not grieve, prince, merciful God, creator and providence of everything, will not leave us in poverty!”

On that breeze to the blessed Prince Peter for the supper his food is prepared. And then the cook of his tree is small, on them the cauldrons hang. In the evening, the holy princess Fevronia, walking along the shore and seeing the trees of thy, bless, reksha: “Let this tree be great in the morning, having branches and leaves.”

Hedgehog and byst. Rising in the morning, having found that tree, a great tree, rich in branches and leaves. And as if the people had already collapsed to throw them into the courts from the shore, the grandees came from the city of Murom, saying: “Lord, prince! From all the nobles and from the whole city I came to you, but do not leave us orphans, but return to your homeland. Many more nobles in the city perished by the sword, for each of them, although they were powerful, they killed themselves. And all who have left with all the people, we pray to you, saying: Lord, the prince, if you have angered you and irritated you, not wanting, even Princess Fevronia to rule over our wives, now with all my houses I slave Esma, and we want and love and pray, yes do not leave us your servants!”

Blessed Prince Peter and blessed Princess Fevronia returned to their city. And byahu reigning in that city, walking in all the commandments and justifications of the Lord's vice, in unceasing prayers and alms and to all people under their power, like a child-loving father and mother. Best of all, love is equal to property, not loving pride, neither robbery, nor wealth of perishable, sparing, but richer in God. Besta bo to his city a true shepherd, and not like a mercenary. Your city is true and meek, and not fury, ruling. Accepting the strange, satiating the greedy, clothing the naked, delivering the poor from misfortunes.

Whenever the pious repose of her was in time, praying to God that in one hour there would be a repose of her. And having made the council, let them both be laid in a single coffin, and commanding them to establish two coffins for themselves in a single stone, only a single barrier that exists between them. And the blessed Prince Peter was named David in the monastic rank, and the venerable Princess Fevronia was named Euphrosyne in the monastic rank.

At the same time, the venerable Fevronia, named Euphrosyne, into the temple of the most pure cathedral church with her hands sighed the air, and on it was the white face of the saints. The reverend and blessed Prince Peter, named David, sent a verb to her: “Sister Euphrosyne! I want to get away from the body already, but I’m waiting for you, as if we’ll go away.” She said: "Wait, sir, as if I would breathe air into the holy church." He sent a second messenger to her, saying: “I will wait a little longer for you.” And like a third sent to her, saying: “I already want to repose and do not wait for you.” She is the residual work of the air of that syashe, having not sewn a single holy robe, but having sewn her face and stood up and put her needle into the air and turned the thread, she is shiashe. And having sent to the blessed Peter, named David, about the repose of the bath. And, having prayed, the saints betrayed their souls together in the hand of God in the month of June on the 25th day.

Upon the repose of her hotest, people, as if blessed Peter would be laid inside the city at the cathedral church of the Most Pure Mother of God, Fevronia outside the city in the women’s monasteries at the Church of the Exaltation of the Honorable and Life-Giving Cross, saying, as if “in the same image it is objectionable to put the saints in a single tomb ". And having established special coffins for them and putting their bodies in it: St. Peter, named David, put the body in a special coffin and put it inside the city in the church of the Holy Mother of God until morning, St. Zhefevronia, named Princess Euphrosyne, put the body in a special coffin and put it outside the city a in the Church of the Exaltation of the Holy Cross. The common coffin, which they themselves ordered to be hewn in a single stone, remains in the same temple of the Most Pure Cathedral Church, which is inside the city.

In the morning, the people arose and, having found the coffins of their special vanities, they were invested in them. Their holy bodies, finding themselves inside the city in the cathedral church of the Most Pure Mother of God in a single tomb, they themselves commanded to destroy it. People are unreasonable, as if in their stomachs they are restless, so after her honest death: I laid packs in special coffins and carried packs. And the packs of nautria found themselves holy in a single tomb. And I don’t dare to touch that with their holy bodies and I’m in a single coffin, in it the commands themselves, at the cathedral church of the Nativity of the Most Holy Theotokos inside the city, even if God gave it for enlightenment and for the salvation of that city: even with faith, it is attached to their power , not scantly accept healing.

Let us, according to our strength, add praise to the ima.

Rejoice, Peter, for the power has been given to you to kill the flying serpent! Rejoice, Fevronie, as if in the head of the saints the husband had wisdom! Rejoice, Petre, as if carrying scabs and ulcers on your body, you endured the axis of valiant sorrow! Rejoice, Fevronie, as if from God you had a gift in your virgin youth to heal ailments! Rejoice, Petre, 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 I vay in humility and in prayers and in alms without pride; by the same Christ has given you grace, as even after death I bodily lie inseparably in the tomb, but in spirit I stand before the mistress of Christ! Rejoice, reverend and blessed, for even after death healing with faith comes to you invisibly!

But you pray, O most blessed wife, that you pray for us, who create your memory by faith!

May she also remember me, the sinful one who wrote off this, as I heard; the ignorant, if others have written the essence, leading more than me. Even more sinful and sinful and rude, but on God's grace and trusting in his generosity and hoping for your prayer to Christ, laboring with thoughts. Although you honor the earth with praises, and did not touch the praises. For the sake of your humble autocracy and reverence, I wanted you to weave your crown and not touch it. Glorify, bless you, in heaven and crown with true incorruptible crowns from the common sovereign Christ. All glory, honor and worship is due to him with his father without beginning, and with the most holy and good and life-giving spirit, now and forever and forever and ever. Amen.