The theme of righteousness sounds in the works of artists of the word of different times. They did not remain indifferent to her and contemporary writers. He gives his vision of this problem in the story " Matrenin yard» A. I. Solzhenitsyn.

Matrenin Dvor is a work that is completely autobiographical and authentic. The story described by Solzhenitsyn took place in the village of Miltsevo, Kuplovsky district, Vladimir region. Matrena Vasilievna Zakharova lived there.

The heroine of Solzhenitsyn's story is modest and inconspicuous. The author endows her with a discreet appearance and does not give the reader a detailed portrait of her, but he constantly draws attention to Matryona's smile, radiant, bright, kind. So Solzhenitsyn emphasizes inner beauty Matryona, which is much more important to him than external beauty. Matrona's speech is unusual. It is replete with colloquial and obsolete words, dialect vocabulary. In addition, the heroine constantly uses words invented by herself (If you don’t know how, if you don’t cook - how can you lose it?). Thus, the author reveals the idea of ​​the national character of Matryona.

The heroine lives "in the wilderness". Matrona's house "with four windows in a row on the cold, non-red side, covered with wood chips", "the wood chips were rotting, the logs of the log house and the gate, once mighty, were gray from old age, and their roofing was thinned out." The life of the heroine is unsettled: mice, cockroaches. She amassed nothing, except ficus-owls, a goat, a shaggy cat and a coat altered from an overcoat. Matryona is poor, although she has worked all her life. Even a tiny pension for herself, she procured with great difficulty. Nevertheless, the description of the life of the heroine gives a sense of harmony, which fills her poor house. The narrator feels comfortable in her house, the decision to stay with Matryona comes to him immediately. He notes about the Matryona yard: ".. there was nothing evil in it, there was no lie in it."

Matryona lived hard life. Her fate was touched by the events of the First World War, in which Thaddeus was captured, the events of the Great Patriotic War, from which her husband did not return. Collectivization did not pass by: the heroine worked on the collective farm all her life, and “not for money - for sticks”. her and in last days life is not easy: all day long she walks around the authorities, trying to get certificates for applying for a pension, she has big problems with peat, her new chairman cut the garden, she can’t get a cow, because they don’t allow mowing anywhere, even a train ticket is impossible to buy. It would seem that a person should have become embittered for a long time, hardened against life circumstances. But no - Matryona does not hold a grudge against people or her lot. Its main qualities are the inability to do evil, love for one's neighbor, the ability to sympathize and sympathize. Even during her lifetime, the heroine gives her upper room for scrapping for Kira, because "Matryona never spared either labor or her goodness." She finds consolation in work and is "dexterous for any work." The narrator remarks: "... she had a sure way to regain her good mood - work." Matryona gets up every day at four or five in the morning. Kopa-et “kartov”, goes for peat, “for berries in a distant forest”, and “every day she had some other thing to do.” At the first call, the heroine goes to the aid of the collective farm, and relatives, and neighbors. Moreover, for her work, she does not expect and does not require remuneration. Work for her is a pleasure. “I didn’t want to leave the site, I didn’t want to dig,” she says one day. “Matryona returned already enlightened, pleased with everything, with her kind smile,” the narrator says about her. Surrounding seems strange such behavior of Matryona. Today they call her for help, and tomorrow they condemn her for not giving it up. About her "cordiality and simplicity" they say "with contemptuous regret." The villagers themselves Mother's problems as if they didn’t notice, they don’t even come to visit her. Even at Matryona's wake, no one talks about her. In the thoughts of those gathered there was one thing: how to divide her simple property, how to grab a larger piece for herself. The heroine was lonely during her lifetime, she remained lonely on that mournful day.

Matryona is opposed to other heroes of the story, and to the whole world around her, too. Thaddeus, for example, is embittered, inhuman, self-serving. He constantly tortures his family, and on the day of the tragedy, he only thinks about how to "save the logs of the upper room from the fire and from the machinations of the mother's sisters." Contrasted with Matryona and her friend Masha, and her sisters, and her sister-in-law.

The basis of relations in the world around the heroine is a lie, immorality. Modern society lost moral guidelines, and Solzhenitsyn sees his salvation in the hearts of such lonely righteous people as Matryona. She is the same person, “without whom, according to the proverb, the village does not stand. Neither city. Not all our land."

A. Solzhenitsyn is the successor of Tolstoy's tradition. In the story "Matryona Dvor" he affirms Tolstoy's truth that the basis of true greatness is "simplicity, goodness and truth."

Why is Matryona called a righteous woman in Solzhenitsyn's story "Matryona's Dvor" and why is her image so touching for a Russian? The righteous have always been called people who observed moral purity during their lifetime, selflessly served their neighbors and brought goodness and light to the world. But in the understanding of a Russian person, the concept of righteousness is also necessarily associated with sacrifice and simplicity. It is this image that Matryona Vasilievna Grigorieva, the mistress of the hut, in which the narrator settled, carries in herself. The life of Matryona, about which she tells at first reluctantly, fearing that the history of her path will seem uninteresting to a cultural visitor, greatly surprises the teacher (narrator). In her youth, Matryona was supposed to marry Thaddeus, whom she loved very much, but by coincidence, she had to marry Thaddeus's younger brother, Yefim. Since Yefim did not return from the war, Matryona took up the daughter of Thaddeus, whom she loved as her own. All her life, Matryona helped her neighbors, worked hard on the collective farm, and came to the aid of her neighbors. She could drive away the neighbor's pigs that ran into the garden or put out the rotting manure, without demanding a monetary reward in return.

The author notes that she had incredible inner strength and the ability to telekinesis. The story ends with Matryona, still being quite a strong old woman, bequeathing her hut to Thaddeus' daughter. The latter turned out to be a complete scoundrel and decided, during the life of Matryona, to transport her hut to the young. Matryona herself helps in transporting logs and dies at a railway crossing.

Therefore, the author calls Matryona a righteous woman, that she even helps to translate her own house, wanting to commit good deed. But since the people never particularly respected the righteous, even Thaddeus does not come to Matryona's funeral, and neighbors and guests at the funeral only discuss how her property will be divided. From this, the reader can conclude that the main thing in life is money and kindness.

In Solzhenitsyn's story, it is very well shown that one does not need to be such a loser and generally join a collective farm. If Matryona had gone into the forest and started a guerrilla war, raised cows and bought a separator, she would have had money and power, and Thaddeus would not only respect her, but would massage her well-groomed legs every evening.

Despite the fact that Solzhenitsyn was, in general, a good guy and even served time for his correct position, he could not directly convey the axiom of happiness in life. Some even think that he is trying to convey to the reader that it is best to be a submissive slave. Calling Matryona a righteous man, he seems to be hinting at his great nature, which, by the will of happy circumstances, made it possible to write down Matrona's unsightly fate. But if he had not met on her life path, she would have simply been dug up and no one would even remember. Therefore, when Solzhenitsyn calls Matryona a righteous woman, he actually means himself.

(according to the story by A.I. Solzhenitsyn "Matrenin Dvor")

To end,
To the silent cross
Let the soul
Stay clean!

N. Rubtsov

Organizational moment. slide 1

character of the narrator

Matrona's house

What prompted the hero-narrator to settle precisely with Matryona? And why only in Matryona's hut did the hero feel something akin to his heart. (there was nothing evil in it, there was no lie.) - Who does this house remind you of?
Conclusion: So, Ignatich settles for a while in the village of Talnovo - not in Vysokie Pol and not in Peat Product, but somewhere in between. He has yet to make the final choice.

Image of Matryona

2. The name of the heroine. (slide 12)

What is the meaning of the name Matryona? "respectable lady", "lady", "mother of the family", "mother").

Portrait

- Is there a detailed portrait of the heroine in the story?

- On what portrait details writer's attention? What is the role of these details?

most often only one detail is repeated - a smile: “a radiant smile”, “the smile of her roundish face”, “smiled at something”, “enlightened, pleased with everything, with her kind smile”, “apologetic half-smile”. Note that, like all the writer's favorite characters, Matryona is endowed with discreet appearance("ingenuously looking with faded blue eyes", "with a veil of tears in her dim eyes").

(slide 13)

It is important for the author to portray not so much external beauty a simple Russian peasant woman, how much Inner Light streaming from her eyes, and the more clearly to emphasize her idea, expressed publicistically directly: “Those people always have good faces who are at odds with their conscience.” Therefore, even after terrible death the heroine of her "face remained intact, calm, more alive than dead."

Heroine's speech.

Read the most characteristic statements of the heroine. What is special about her speech? How are language extension tools used to create the image of Matryona? Matryona's deeply folk character is manifested primarily in her speech. Expressiveness, bright individuality gives its language an abundance of vernacular, dialect vocabulary and archaisms, dialect formation. Solzhenitsyn endows his heroine with the gift of language creation, as evidenced by her sayings, reminiscent of folk proverbs (“If you don’t know how, if you don’t cook - how can you lose?”), And numerous examples of folk etymology:du spruce(fromblowing), reconnaissance (socket), portion (damage), cardboard soup.Matryona's manner of speaking, the way she pronounces her "friendly words" is just as deeply folk. "They started out somehow. low warm purring, like grandmothers in fairy tales.

5. The fate of Matryona

- Where does he find salvation?What was her sure means of restoring her good humor? Not like everyone else, Matryona treats work: for her, this concept is synonymous with joy, relaxation, a cure for all ailments. Work was never a burden to her, “Matryona never spared her labor or her goodness.”

4. Analysis of Chapter 2

Image of Thaddeus

(slide 17) IN " explanatory dictionary living Great Russian language "V. Dahl word "mountain" and "mountainous" are considered as one-root, and the word "mountainous" is defined as "highest, heavenly, related to the spiritual world." Thus, the seizure of Matryona's room can be regarded as an attack on the belief in the heavenly heroine.The death of the chamber at the crossing, it acquires a symbolic meaning: breaking away from the land on which it was built, having lost its owner, it dies, just as a person dies who has broken with his roots. A bitter fate awaits Matryona's hut. On the night of the tragedy, she is depicted as “chilled by the frequent opening of doors”, immersed in darkness and silence: with the death of Matryona, warmth, light and life itself leave her house. Not realizing this spiritual loss, the relatives of the hostess carried her favorite ficuses out of the empty hut, and the hut itself was filled up until spring (like a coffin), continuing to argue who will get it. Old woman - Why does the narrator feel that the events will indeed end tragically? Where has the author already managed to prepare us for just such a finale? Try, guys, to look for these author's "tips" for the reader.(Matryona's fear of the train; the disappearance of holy water (a bad omen!) on Epiphany; the disappearance of a rickety cat.)

8 Integrated part

Analysis 3 parts

- How good does Matryona live, how does Thaddeus and others like him live? Why word good does the author put it in italics?

(Good for Matryona is everything spiritual:incapacity for evil, love and compassion;

good for Thaddeus is everything material: personal property, belongings, things.

In this substitution of concepts, Solzhenitsyn sees the essence of spiritual crisis that hit Russia.

The concept of "village" for A. Solzhenitsyn is a model (synonymous) of the people's life of the late 19th - early 20th centuries. Existence national peace, according to the author, it is impossible without a "righteous man" - a person who has best features folk character. The absence of such a person will inevitably entail the destruction of the age-old culture of the Russian village and the spiritual death of the nation. In the center of the story in the story of A.I. Solzhenitsyn "Matryonin Dvor" the fate of a village woman Matryona Vasilievna Grigorieva.

Matrena Vasilievna is the same righteous man who is the embodiment spirituality V national character. She personifies best qualities of the Russian people, something on which the patriarchal way of life of the village rests. Her life is built on harmony with the outside world, her house is a continuation of her soul, her character. Everything here is natural and organic, right down to the mice rustling behind the wallpaper. Everything that existed in Matrena's house (a goat, a lopsided cat, ficuses, cockroaches) was part of her small family. Perhaps such a respectful attitude of the heroine to all living things comes from the perception of man as part of nature, part vast world, which is also characteristic of the Russian national character.

Solzhenitsyn's Matryona is the embodiment of the ideal of the Russian peasant woman. Her appearance is like an icon, her life is the life of a saint. Her house is through symbolic image story - like the ark of the biblical righteous Noah, in which he escapes from the flood along with his family and pairs of all earthly animals - in order to continue the human race.

Matryona is righteous. But the villagers do not know about her hidden holiness, they consider the woman simply stupid, although it is she who keeps the highest features of Russian spirituality. Like Lukerya from Turgenev's story "Living Powers", Matryona did not complain about her life, she did not bother God, because he already knows what she needs. All her life Matryona lived for others (collective farm, village women, Thaddeus). However, neither unselfishness, nor kindness, nor diligence, nor Matryona's patience find a response in the souls of people. Inhuman laws formed under the influence of socio-historical cataclysms modern civilization, having destroyed the moral foundations of a patriarchal society, created a new, distorted concept of morality, in which there is no place for generosity, no empathy, no elementary sympathy.

The author gave the heroine Orthodox faith into God. In the most difficult moments of her life, she turns to the Lord, but for this it is not at all necessary to pray: “Perhaps she did pray, but not ostentatiously, embarrassed by me or afraid to oppress me.” Love and concern for one's neighbor, her "good disposition" - all this attracted the author, helping to heal life's wounds.

The tragedy of Matryona is that her character completely lacked a practical perception of the world (in her whole life she was never able to acquire a household, and the once well-built house became dilapidated and aged). This facet of the Russian folk character, necessary for the existence of the nation, was embodied in the image of Thaddeus. However, without a spiritual beginning, without Matryona, the practicality of Thaddeus, under the influence of various socio-historical circumstances (war, revolution, collectivization), is transformed into absolute pragmatism, disastrous both for the person himself and for the people around him. The meaning of the hero's life becomes an exaggerated thirst for profit, enrichment, leading to the complete moral degradation of the hero. Thaddeus, even at Matryona's funeral, "only came to stand at the coffins for a short while", because he was preoccupied with saving "the upper room from the fire and from the machinations of the Matryona sisters."

But the most terrible thing is that Thaddeus "was not alone in the village." Main character of the story, the narrator Ignatich, states with regret that other residents also see the meaning of life in acquisitiveness, in the accumulation of property: “And losing it is considered shameful and stupid before people.” Fellow villagers of Matryona, preoccupied with small domestic problems, could not see the spiritual beauty of the heroine behind the external unsightliness. Matryona died, and strangers are already stealing her house and property, not realizing that with the departure of Matryona, something more important, not amenable to division and primitive worldly assessment, is leaving life. That is why it is the narrator, and not fellow villagers, who realizes and feels the righteousness of Matryona. The villagers have long forgotten even the very word "righteous", they do not understand what it is, and do not think about a righteous life.

"Matrenin Dvor" by Solzhenitsyn - a story about tragic fate open, not like her fellow villagers woman Matrena. Published for the first time in the magazine New world in 1963.

The story is told in the first person. The protagonist becomes Matryona's lodger and talks about her amazing fate. The first title of the story, “A village is not worth without a righteous man,” conveyed the idea of ​​a pure, disinterested soul well, but was changed to avoid problems with censorship.

Main characters

Narrator- a middle-aged man who served lines in prison and wants a quiet, peaceful life in the Russian outback. Settled at Matryona and talks about the fate of the heroine.

Matryona a single woman in her sixties. She lives alone in her hut, often gets sick.

Other characters

Thaddeus- a former lover of Matryona, a tenacious, greedy old man.

Sisters Matryona- women who seek their own benefit in everything treat Matryona as a consumer.

One hundred and eighty-four kilometers from Moscow, on the road to Kazan and Murom, train passengers were always surprised by a serious decrease in speed. People rushed to the windows and talked about the possible repair of the tracks. Passing this section, the train picked up its previous speed again. And the reason for the slowdown was known only to the machinists and the author.

Chapter 1

In the summer of 1956, the author was returning from "a burning desert at random just to Russia." His return "was dragged on for ten years," and he had no where, no one to rush to. The narrator wanted to go somewhere in the Russian hinterland with forests and fields.

He dreamed of "teaching" away from the bustle of the city, and he was sent to the town with the poetic name High Field. The author did not like it there, and he asked to be redirected to a place with a terrible name "Peat product". Upon arrival at the village, the narrator understands that it is “easier to come here than to leave later.”

In addition to the hostess, mice, cockroaches, and a lame cat picked up out of pity lived in the hut.

Every morning, the hostess woke up at 5 am, afraid to oversleep, because she did not really trust her watch, which was already 27 years old. She fed her "dirty white crooked-horned goat" and prepared a simple breakfast for the guest.

Somehow Matryona learned from rural women that "a new pension law has come out." And Matryona began to seek a pension, but it was very difficult to get it, the different offices to which the woman was sent were located tens of kilometers from each other, and the day had to be spent, because of one signature.

People in the village lived in poverty, despite the fact that peat bogs spread for hundreds of kilometers around Talnovo, the peat from them "belonged to the trust." Rural women had to drag bags of peat for themselves for the winter, hiding from the raids of the guards. The land here was sandy, yielded by the poor.

People in the village often called Matryona to their garden, and she, leaving her business, went to help them. Talnovo women almost lined up to take Matryona to their garden, because she worked for pleasure, rejoicing at a good harvest from others.

Once a month and a half, the hostess had a turn to feed the shepherds. This dinner “driven Matryona into a big expense,” because she had to buy sugar, canned food, and butter. The grandmother herself did not allow herself such a luxury even for the holidays, living only on what the wretched garden gave her.

Matryona once told about the horse Volchka, who got scared and "carried the sleigh into the lake." “The men jumped back, and she grabbed the bridle and stopped it.” At the same time, despite the seeming fearlessness, the hostess was afraid of the fire and, to the point of trembling in her knees, the train.

By the winter, Matryona nevertheless counted her pension. Neighbors began to envy her. And my grandmother finally ordered herself new felt boots, a coat from an old overcoat, and hid two hundred rubles for the funeral.

Once, on Epiphany evenings, three of her younger sisters. The author was surprised, because he had not seen them before. I thought maybe they were afraid that Matryona would ask them for help, so they didn’t come.

With the receipt of a pension, the grandmother seemed to come to life, and the work was easier for her, and the disease bothered less often. Only one event darkened my grandmother's mood: at Epiphany in the church, someone took her pot of holy water, and she was left without water and without a pot.

Chapter 2

Talnovo women asked Matryona about her lodger. And she passed questions to him. The author told the hostess only that he was in prison. He himself did not ask about the old woman's past, did not think that there was something interesting there. I only knew that she got married and came to this hut as a mistress. She had six children, but they all died. Later she had a pupil Kira. And Matrona's husband did not return from the war.

Somehow, having come home, the narrator saw an old man - Faddey Mironovich. He came to ask for his son - Antoshka Grigoriev. The author recalls that for this insanely lazy and arrogant boy, who was transferred from class to class just so as not to “spoil academic performance statistics”, sometimes for some reason Matryona herself asked. After the petitioner left, the narrator learned from the hostess that it was the brother of her missing husband. That evening she told him that she was to marry him. As a nineteen-year-old girl, Matrena loved Thaddeus. But he was taken to the war, where he went missing. Three years later, Thaddeus's mother died, the house was left without a mistress, and he came to woo the girl. younger brother Thaddeus - Efim. No longer hoping to see her beloved, Matryona got married in the hot summer and became the mistress of this house, and in the winter Thaddeus returned “from the Hungarian captivity”. Matryona threw herself at his feet, and he said that "if it were not for my brother, I would have chopped you both."

He later took “another Matryona” as his wife, a girl from a neighboring village, whom he chose as his wife only because of her name.

The author recalled how she came to the hostess and often complained that her husband beats and offends her. She bore Thaddeus six children. And Matryona's children were born and died almost immediately. It's the corruption, she thought.

Soon the war began, and Yefim was taken away from where he never returned. Lonely Matryona took little Kira from the "Second Matryona" and raised her for 10 years, until the girl married a driver and left. Since Matryona was very ill, she soon took care of the will, in which she awarded the pupil part of her hut - a wooden annex room.

Kira came to visit and said that in Cherusty (where she lives), in order to get land for young people, it is necessary to build some kind of building. For this purpose, the bequeathed Matryona chamber was very suitable. Thaddeus began to come often and persuade the woman to give her up now, during her lifetime. Matryona did not feel sorry for the upper room, but it was terrible to break the roof of the house. And so, on a cold February day, Thaddeus came with his sons and began to separate the upper room, which he once built with his father.

For two weeks the chamber lay near the house, because the blizzard covered all the roads. But Matryona was not herself, besides, her three sisters came and scolded her for allowing her to give up the upper room. On the same days, "the rickety cat wandered off the yard and disappeared," which greatly upset the hostess.

Once, returning from work, the narrator saw how the old man Thaddeus drove a tractor and loaded a dismantled upper room onto two makeshift sledges. After they drank moonshine and in the dark they drove the hut to Cherusti. Matryona went to see them off, but never returned. At one in the morning the author heard voices in the village. It turned out that the second sleigh, which, out of greed, Thaddeus attached to the first, got stuck on flights, crumbled. At that time, a steam locomotive was moving, it was not visible because of the hillock, because of the tractor engine it was not audible. He ran into a sleigh, one of the drivers, the son of Thaddeus and Matryona, died. Deep in the night Matryona's friend Masha came, told about it, grieved, and then told the author that Matryona bequeathed her "bundle" to her, and she wants to take it in memory of her friend.

Chapter 3

The next morning, Matryona was going to be buried. The narrator describes how the sisters came to say goodbye to her, crying “for show” and blaming Thaddeus and his family for her death. Only Kira grieved sincerely for the deceased foster mother, and the “Second Matryona”, the wife of Thaddeus. The old man himself was not at the wake. When they were transporting the ill-fated upper room, the first sleigh with boards and armor remained standing at the crossing. And, at a time when one of his sons died, his son-in-law was under investigation, and his daughter Kira almost lost her mind with grief, he only worried about how to deliver the sled home, and begged all his friends to help him.

After Matryona's funeral, her hut was "filled up until spring", and the author moved to "one of her sister-in-laws". The woman often remembered Matryona, but all with condemnation. And in these memories arose completely new look a woman that was so strikingly different about the people around. Matryona lived with open heart, always helped others, did not refuse anyone to help, although her health was weak.

A. I. Solzhenitsyn ends his work with the words: “We all lived next to her, and did not understand that she was the same righteous man, without whom, according to the proverb, not a village stands. Neither city. Not all our land."

Conclusion

The work of Alexander Solzhenitsyn tells about the fate of a sincere Russian woman, who "had fewer sins than a rickety cat." Image main character- this is the image of the same righteous man, without whom the village does not stand. Matryona devotes her whole life to others, there is not a drop of malice or falseness in her. People around take advantage of her kindness, and do not realize how holy and a pure soul this woman has.

Because brief retelling"Matrenin Dvor" does not convey the original author's speech and the atmosphere of the story, it is worth reading it in full.

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