ANALYSIS OF A.I. SOLZHENITSYN’S STORY “MATRENIN’S Dvor”

The purpose of the lesson: to try to understand how the writer sees the phenomenon of a “common man”, to understand the philosophical meaning of the story.

Methodological techniques: analytical conversation, comparison of texts.

DURING THE CLASSES

1.Teacher's word

The story "Matrenin's Dvor", like "One Day in the Life of Ivan Denisovich", was written in 1959 and published in 1964. “Matrenin’s Dvor” is an autobiographical work. This is Solzhenitsyn’s story about the situation in which he found himself after returning “from the dusty hot desert,” that is, from the camp. He “wanted to worm his way in and get lost in the very interior of Russia,” to find “a quiet corner of Russia away from the railways.” The former camp inmate could only get hired for hard work, but he wanted to teach. After his rehabilitation in 1957, Solzhenitsyn worked for some time as a physics teacher in the Vladimir region, living in the village of Miltsevo with the peasant woman Matryona Vasilievna Zakharova (there he completed the first edition of “In the First Circle”). The story “Matrenin’s Dvor” goes beyond ordinary memories, but acquires deep meaning and is recognized as a classic. It was called “brilliant,” “a truly brilliant work.” Let's try to understand the phenomenon of this story.

P. Checking homework.

Let's compare the stories "Matrenin's Dvor" and "One Day in the Life of Ivan Denisovich."

Both stories are stages in the writer’s understanding of the phenomenon of the “common man,” the bearer of mass consciousness. The heroes of both stories are “ordinary people”, victims of a soulless world. But the attitude towards the heroes is different. The first was called “A village does not stand without a righteous person,” and the second was called Shch-854 (One Day of One Prisoner).” “Righteous” and “convict” are different assessments. What appears to Matryona as “high” (her apologetic smile in front of the formidable chairwoman, her compliance in the face of the insolent pressure of her relatives), in Ivan Denisovich’s behavior is indicated by “working extra money,” “serving a rich brigadier with dry felt boots right on his bed,” “running through the quarters, where someone needs to be served, sweep or offer something.” Matryona is depicted as a saint: “Only she had fewer sins than her lame cat. She was strangling mice...” Ivan Denisovich is an ordinary person with sins and shortcomings. Matryona is not of this world. Shukhov belongs to the world of the Gulag, he has almost settled down in it, studied its laws, and developed a lot of devices for survival. During the 8 years of his imprisonment, he became accustomed to the camp: “He himself didn’t know whether he wanted it or not,” he adapted: “It’s as it should be - one works, one watches”; “Work is like a stick, it has two ends: if you do it for people, give it quality; if you do it for a fool, give it show.” True, he managed not to lose his human dignity, not to sink to the position of a “wick” that licks bowls.

Ivan Denisovich himself is not aware of the surrounding absurdity, is not aware of the horror of his existence. He humbly and patiently bears his cross, just like Matryona Vasilievna.

But the heroine’s patience is akin to the patience of a saint.

In “Matryona’s Dvor” the image of the heroine is given in the perception of the narrator; he evaluates her as a righteous woman. In “One Day in the Life of Ivan Denisovich” the world is seen only through the eyes of the hero and is assessed by him himself. The reader also evaluates what is happening and cannot help but be horrified and shocked by the description of the “almost happy” day.

How is the character of the heroine revealed in the story?

What is the theme of the story?

Matryona is not of this world; the world, those around her condemn her: “and she was unclean; and I didn’t chase the factory; and not careful; and she didn’t even keep a pig, for some reason she didn’t like to feed it; and, stupid, helped strangers for free...”

In general, he lives “in desolation.” Look at Matryona’s poverty from all angles: “For many years, Matryona Vasilyevna did not earn a ruble from anywhere. Because she was not paid a pension. Her family didn't help her much. And on the collective farm she did not work for money - for sticks. For sticks of workdays in a littered accountant’s book.”

But the story is not only about the suffering, troubles, and injustice that befell the Russian woman. A.T. Tvardovsky wrote about it this way: “Why is the fate of the old peasant woman, told on a few pages, of such great interest to us? This woman is unread, illiterate, a simple worker. And yet, her spiritual world is endowed with such a quality that we talk to her as if we were talking to Anna Karenina.” Solzhenitsyn responded to Tvardovsky: “You pointed out the very essence - a woman who loves and suffers, while all the criticism was always scouring the top, comparing the Talnovsky collective farm and the neighboring ones.” Writers go to the main theme of the story - “how people live.” To survive what Matryona Vasilievna had to go through and remain a selfless, open, delicate, sympathetic person, not to become embittered at fate and people, to preserve her “radiant smile” until old age - what mental strength is needed for this!

The movement of the plot is aimed at understanding the secrets of the character of the main character. Matryona reveals herself not so much in the everyday present as in the past. Remembering her youth, she says: “It’s you who haven’t seen me before, Ignatich. All my bags were five pounds, I didn’t consider them heavy. The father-in-law shouted: “Matryona, you’ll break your back!” The Divir didn’t come near me to put my end of the log on the front.” It turns out that Matryona was once young, strong, beautiful, one of those Nekrasov peasant women who “stopped a galloping horse”: “Once the horse was frightened and carried the sleigh to the lake, the men jumped away, but I, however, grabbed the bridle and stopped...” And at the last moment of her life, she rushed to “help the men” at the crossing - and died.

And Matryona reveals herself from a completely unexpected side when she talks about her love: “for the first time I saw Matryona in a completely new way,” “That summer... we went with him to sit in the grove,” she whispered. - There was a grove here... I didn’t get out without a little, Ignatich. The German war has begun. They took Thaddeus to war... He went to war and disappeared... For three years I hid, waited. And no news, and not a bone...

Tied with an old faded handkerchief, Matryona’s round face looked at me in the indirect soft reflections of the lamp - as if freed from wrinkles, from an everyday careless outfit - frightened, girlish, faced with a terrible choice.

These lyrical, bright lines reveal the charm, spiritual beauty, and depth of Matryona’s experiences. Outwardly unremarkable, reserved, undemanding, Matryona turns out to be an extraordinary, sincere, pure, open person. The more acute is the feeling of guilt that the narrator experiences: “There is no Matryona. A loved one was killed. And on the last day I reproached her padded jacket.” “We all lived next to her and did not understand that she was the very righteous person without whom, according to the proverb, the village would not stand. Neither the city. Neither the whole land is ours.” The final words of the story return to the original title - “A village is not worth it without a righteous man” and fill the story about the peasant woman Matryona with a deep generalizing, philosophical meaning.

What is the symbolic meaning of the story “Matrenin’s Dvor”?

Many of Solzhenitsyn’s symbols are associated with Christian symbolism, images-symbols of the way of the cross, a righteous man, a martyr. The first title “Matryonina Dvora2” directly points to this. And the name “Matrenin’s Dvor” itself is general in nature. The courtyard, Matryona’s house, is the refuge that the narrator finally finds in search of “inner Russia” after many years of camps and homelessness: “I didn’t like this place any more in the whole village.” The symbolic likening of the House to Russia is traditional, because the structure of the house is likened to the structure of the world. In the fate of the house, the fate of its owner is, as it were, repeated, predicted. Forty years have passed here. In this house she survived two wars - German and World War II, the death of six children who died in infancy, the loss of her husband, who went missing during the war. The house is deteriorating - the owner is getting old. The house is being dismantled like a person - “rib by ribs”, and “everything showed that the breakers are not builders and do not expect Matryona to have to live here for a long time.”

It’s as if nature itself resists the destruction of the house - first a long snowstorm, enormous snowdrifts, then a thaw, damp fogs, streams. And the fact that Matryona’s holy water inexplicably disappeared seems like a bad omen. Matryona dies along with the upper room, with part of her house. The owner dies and the house is completely destroyed. Matryona's hut was filled up like a coffin until spring - buried.

Matryona’s fear of the railway is also symbolic in nature, because it is the train, a symbol of a world and civilization hostile to peasant life, that will flatten both the upper room and Matryona herself.

Sh. TEACHER'S WORD.

The righteous Matryona is the writer’s moral ideal, on which, in his opinion, the life of society should be based. According to Solzhenitsyn, the meaning of earthly existence is not prosperity, but the development of the soul.” Connected with this idea is the writer’s understanding of the role of literature and its connection with the Christian tradition. Solzhenitsyn continues one of the main traditions of Russian literature, according to which the writer sees his purpose in preaching truth, spirituality, and is convinced of the need to pose “eternal” questions and seek answers to them. He spoke about this in his Nobel lecture: “In Russian literature, we have long been ingrained in the idea that a writer can do a lot among his people - and should... Once he has taken up his word, he can never evade: a writer is not an outside judge of his compatriots and contemporaries, he is a co-author of all the evil committed in his homeland or by his people.”

The magazine “New World” published several works by Solzhenitsyn, among them “Matrenin’s Dvor”. The story, according to the writer, is “completely autobiographical and reliable.” It talks about the Russian village, about its inhabitants, about their values, about goodness, justice, sympathy and compassion, work and help - qualities that fit into the righteous man, without whom “the village is not worth it.”

“Matrenin’s Dvor” is a story about the injustice and cruelty of human fate, about the Soviet order of post-Stalin times and about the life of the most ordinary people living far from city life. The narration is told not from the perspective of the main character, but from the perspective of the narrator, Ignatyich, who in the whole story seems to play the role of only an outside observer. What is described in the story dates back to 1956 - three years passed after the death of Stalin, and then the Russian people did not yet know or understand how to live on.

“Matrenin’s Dvor” is divided into three parts:

1. The first tells the story of Ignatyich, it begins at the Torfprodukt station. The hero immediately reveals his cards, without making any secret of it: he is a former prisoner, and now works as a teacher at a school, he came there in search of peace and tranquility. In Stalin's time, it was almost impossible for people who had been imprisoned to find a job, and after the death of the leader, many became school teachers (a profession in short supply). Ignatyich stays with an elderly, hardworking woman named Matryona, with whom he finds it easy to communicate and has peace of mind. Her dwelling was poor, the roof sometimes leaked, but this did not mean at all that there was no comfort in it: “Maybe to someone from the village, someone richer, Matryona’s hut did not seem friendly, but for us that autumn and winter it was quite good."
2. The second part tells about Matryona’s youth, when she had to go through a lot. The war took her fiancé Fadey away from her, and she had to marry his brother, who still had children in his arms. Taking pity on him, she became his wife, although she did not love him at all. But three years later, Fadey, whom the woman still loved, suddenly returned. The returning warrior hated her and her brother for their betrayal. But hard life could not kill her kindness and hard work, because it was in work and caring for others that she found solace. Matryona even died while doing business - she helped her lover and her sons drag part of her house across the railroad tracks, which was bequeathed to Kira (his daughter). And this death was caused by Fadey’s greed, avarice and callousness: he decided to take away the inheritance while Matryona was still alive.
3. The third part talks about how the narrator learns about Matryona’s death and describes the funeral and wake. Her relatives are not crying out of grief, but rather because it is customary, and in their heads there are only thoughts about the division of the property of the deceased. Fadey is not at the wake.

Main characters

Matryona Vasilievna Grigorieva is an elderly woman, a peasant woman, who was released from work on the collective farm due to illness. She was always happy to help people, even strangers. In the episode when the narrator moves into her hut, the author mentions that she never intentionally looked for a lodger, that is, she did not want to make money on this basis, and did not profit even from what she could. Her wealth was pots of ficus trees and an old domestic cat that she took from the street, a goat, as well as mice and cockroaches. Matryona also married her fiancé’s brother out of a desire to help: “Their mother died...they didn’t have enough hands.”

Matryona herself also had six children, but they all died in early childhood, so she later took in Fadey’s youngest daughter, Kira, to raise her. Matryona rose early in the morning, worked until dark, but did not show fatigue or dissatisfaction to anyone: she was kind and responsive to everyone. She was always very afraid of becoming a burden to someone, she did not complain, she was even afraid to call the doctor again. As Kira grew up, Matryona wanted to give her room as a gift, which required dividing the house - during the move, Fadey’s things got stuck in a sled on the railroad tracks, and Matryona got hit by a train. Now there was no one to ask for help, there was no person ready to unselfishly come to the rescue. But the relatives of the deceased kept in mind only the thought of profit, of dividing what was left of the poor peasant woman, already thinking about it at the funeral. Matryona stood out very much from the background of her fellow villagers, and was thus irreplaceable, invisible and the only righteous person.

Narrator, Ignatyich, to some extent, is a prototype of the writer. He served his exile and was acquitted, after which he set out in search of a calm and serene life, he wanted to work as a school teacher. He found refuge with Matryona. Judging by the desire to move away from the bustle of the city, the narrator is not very sociable and loves silence. He worries when a woman takes his padded jacket by mistake, and is confused by the volume of the loudspeaker. The narrator got along with the owner of the house; this shows that he is still not completely antisocial. However, he doesn’t understand people very well: he understood the meaning by which Matryona lived only after she passed away.

Topics and issues

Solzhenitsyn in the story “Matrenin’s Dvor” talks about the life of the inhabitants of the Russian village, about the system of relationships between power and people, about the high meaning of selfless work in the kingdom of selfishness and greed.

Of all this, the theme of labor is shown most clearly. Matryona is a person who does not ask for anything in return and is ready to give herself all for the benefit of others. They don’t appreciate her and don’t even try to understand her, but this is a person who experiences tragedy every day: first, the mistakes of her youth and the pain of loss, then frequent illnesses, hard work, not life, but survival. But from all the problems and hardships, Matryona finds solace in work. And, in the end, it is work and overwork that leads her to death. The meaning of Matryona’s life is precisely this, and also care, help, the desire to be needed. Therefore, active love for others is the main theme of the story.

The problem of morality also occupies an important place in the story. Material values ​​in the village are exalted over the human soul and its work, over humanity in general. The secondary characters are simply unable to understand the depth of Matryona’s character: greed and the desire to possess more clouds their eyes and does not allow them to see kindness and sincerity. Fadey lost his son and wife, his son-in-law faces imprisonment, but his thoughts are on how to protect the logs that were not burned.

In addition, the story has a theme of mysticism: the motive of an unidentified righteous man and the problem of cursed things - which were touched by people full of self-interest. Fadey made the upper room of Matryona's hut cursed, undertaking to knock it down.

Idea

The above-mentioned themes and problems in the story “Matrenin’s Dvor” are aimed at revealing the depth of the main character’s pure worldview. An ordinary peasant woman serves as an example of the fact that difficulties and losses only strengthen a Russian person, and do not break him. With the death of Matryona, everything that she figuratively built collapses. Her house is torn apart, the remains of her property are divided among themselves, the yard remains empty and ownerless. Therefore, her life looks pitiful, no one realizes the loss. But won't the same thing happen to the palaces and jewels of the powerful? The author demonstrates the frailty of material things and teaches us not to judge others by their wealth and achievements. The true meaning is the moral character, which does not fade even after death, because it remains in the memory of those who saw its light.

Maybe over time the heroes will notice that a very important part of their life is missing: invaluable values. Why reveal global moral problems in such poor settings? And what then is the meaning of the title of the story “Matrenin’s Dvor”? The last words that Matryona was a righteous woman erase the boundaries of her court and expand them to the scale of the whole world, thereby making the problem of morality universal.

Folk character in the work

Solzhenitsyn reasoned in the article “Repentance and Self-Restraint”: “There are such born angels, they seem to be weightless, they seem to glide over this slurry, without drowning in it at all, even if their feet touch its surface? Each of us has met such people, there are not ten of them or a hundred of them in Russia, these are righteous people, we saw them, were surprised (“eccentrics”), took advantage of their goodness, in good moments answered them in kind, they disposed - and immediately immersed again to our doomed depths.”

Matryona is distinguished from the rest by her ability to preserve her humanity and a strong core inside. To those who unscrupulously used her help and kindness, it might seem that she was weak-willed and pliable, but the heroine helped based only on her inner selflessness and moral greatness.

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"Matrenin's Dvor" analysis of the work - theme, idea, genre, plot, composition, characters, issues and other issues are discussed in this article.

“A village is not worthwhile without a righteous man” - this is the original title of the story. The story echoes many works of Russian classical literature. Solzhenitsyn seems to be transporting one of Leskov’s heroes to the historical era of the 20th century, the post-war period. And the more dramatic, the more tragic is the fate of Matryona in the midst of this situation.

The life of Matryona Vasilievna is seemingly ordinary. She devoted her entire life to work, selfless and hard peasant work. When the construction of collective farms began, she went there too, but due to illness she was released from there and was now brought in when others refused. And she didn’t work for money, she never took money. Only later, after her death, her sister-in-law, with whom the narrator settled, will remember evilly, or rather, remind her of this strangeness of hers.

But is Matryona’s fate really that simple? And who knows what it’s like to fall in love with a person and, without waiting for him, to marry someone else, unloved, and then see your betrothed a few months after the wedding? And then what is it like to live with him side by side, to see him every day, to feel guilty for the failure of his and your life? Her husband didn't love her. She bore him six children, but none of them survived. And she had to take in raising the daughter of her beloved, but now a stranger. How much spiritual warmth and kindness accumulated in her, that’s how much she invested in her adopted daughter Kira. Matryona survived so much, but did not lose the inner light with which her eyes shone and her smile shone. She did not hold a grudge against anyone and was only upset when they offended her. She is not angry with her sisters, who appeared only when everything in her life was already prosperous. She lives with what she has. And therefore I have not saved anything in my life except two hundred rubles for a funeral.

The turning point in her life was when they wanted to take away her room. She did not feel sorry for the good, she never regretted it. She was afraid to think that they would destroy her house, in which her whole life had flown by in one moment. She spent forty years here, endured two wars, a revolution that flew by with echoes. And for her to break and take away her upper room means to break and destroy her life. This was the end for her. The real ending of the novel is not accidental either. Human greed destroys Matryona. It is painful to hear the author’s words that Thaddeus, because of whose greed the matter began, on the day of Matryona’s death and then the funeral, only thinks about the abandoned log house. He does not feel sorry for her, does not cry for the one whom he once loved so dearly.

Solzhenitsyn shows the era when the principles of life were turned upside down, when property became the subject and goal of life. It is not for nothing that the author asks the question why things are called “good”, because they are essentially evil, and terrible. Matryona understood this. She didn’t care about outfits, she dressed like a villager. Matryona is the embodiment of true folk morality, universal morality, on which the whole world rests.

So Matryona remained not understood by anyone, not truly mourned by anyone. Only Kira alone cried, not according to custom, but from the heart. They feared for her sanity.

The story is masterfully written. Solzhenitsyn is a master of subject detail. He builds a special three-dimensional world from small and seemingly insignificant details. This world is visible and tangible. This world is Russia. We can say with precision where in the country the village of Talnovo is located, but we understand very well that in this village there is all of Russia. Solzhenitsyn connects the general and the particular and encloses it in a single artistic image.

Plan

1. The narrator gets a job as a teacher in Talnovo. Settles in with Matryona Vasilyevna.
2. Gradually the narrator learns about her past.
3. Thaddeus comes to Matryona. He is busy with the upper room, which Matryona promised Kira, his daughter, raised by Matryona.
4. While transporting a log house across the railway tracks, Matryona, her nephew and Kira's husband die.
5. There have been long disputes over Matryona's hut and property. And the narrator moves in with her sister-in-law.

Lesson-reflection in 11th grade on the topic: “A village is not worthwhile without a righteous man”

(based on the story by A.I. Solzhenitsyn “Matrenin’s Dvor”)

The purpose of the lesson: To introduce students to the works of A.I. Solzhenitsyn; help students think about such moral concepts as kindness, mercy, sensitivity, humanity, conscience; lead students to understand the image of Matryona as the righteous woman of the Russian land; think about the meaning of human life.

Expected result of the integrated part of the lesson:preventing the use of psychoactive substances. Have a well-formed point of view on alcoholism and smoking as difficult-to-treat diseases.

Epigraph for the lesson:

To end,
Until the silent cross
Let the soul
It will remain clean!

N. Rubtsov

During the classes

Org moment. slide 1

Teacher's opening speech

- Today in our lesson, a lesson-reflection, we will talk not only about the work of Alexander Solzhenitsyn, but also about Russia, about the Russian person, about the Russian people. We will talk about the meaning of human life, about the meaning of our lives. Question: “How to live on earth?” sooner or later confronts every person. slide 2 You can live in life in different ways: You can live in sorrow and in joy, Eat on time, drink on time, Do nasty things on time.

Or you can do this: get up at dawn and, thinking about a miracle, reach for the sun with your naked hand and give it to people. (Sergey Ostrovoy)

So how to live on earth? We will try to find the answer to this question from Alexander Solzhenitsyn, because a real writer thinks about life, understands life and people more deeply. Solzhenitsyn in the story “Matrenin’s Dvor” sang a swan song to the village, to the peasant world, the breakdown of which turned, in the exact words of the writer, into the breakdown of the backbone of the entire Russian people.

A. Akhmatova about the story: (slide 3)

2 What is the story behind this amazing story?

Student message. In 1963, a short story was published, about which they would later say that almost all modern village prose came out of it, just as Russian prose of the last century came out of Gogol’s overcoat, compassionate for the poor, “little” man. We are talking about “Matryona’s Court” by Alexander Solzhenitsyn, which, as it were, continues Leskov’s stories about Russian righteous people.

The story is completely autobiographical and authentic. The life of Matryona Vasilyevna Zakharova and her death were reproduced as they were. The true name of the village is Miltsevo, Kurlovsky district, Vladimir region. Initially, the author called his work “A village is not worthwhile without a righteous man.” It is known that in 1963, in order to avoid friction with censorship, the publisher A.T. Tvardovsky changed the name - the idea of ​​righteousness referred to Christianity and was in no way welcomed in the early 60s of the twentieth century. When publishing it in Novy Mir, Solzhenitsyn agreed with the editor-in-chief’s proposal to give a neutral name - “Matryonin’s Dvor.”

- What do you think? the name is more accurate?Recording the topic and epigraph in a notebook (slide 4)

— What is the meaning of the word “righteous”? (slide 5)

Righteous is a person with a clear conscience and soul. (V. Dal “Explanatory Dictionary of the Living Great Russian Language.”)Righteous 1. For believers: a person who lives a righteous life has no sins. 2. A person who does not sin in any way against morality. (S. Ozhegov “Explanatory Dictionary of the Russian Language.”)

Let's open New Testament (slide 6)

“ Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. …For where your treasure is, there your heart will be also” (Matthew 6:19-21).

-Who in the story does not accumulate treasures for themselves on earth? (Matryona Vasilievna and the hero-narrator

3. Working with the text of the work (analysis of the prologue and chapter 1)

The image of the hero-narrator

We learn about Matryona Vasilievna from the story of the hero - the narrator, the only person who understood and accepted Matryona. The narrator is close to the author, but not equal to him. The author deliberately emphasizes this distancing from the hero-narrator, giving him a “name and patronymic” Ignatich.

— What do we learn about him from the prologue?
Why does the narrator ask to be “placed away from the railroad”?

(slide 7)

Firstly , the narrator, Ignatich, returned from the Asian wilderness after ten years in the camps, asks to be assigned in depth, namely to the “internal” Russia (far inside), the “kondo” Rus' ( “strong, durable, primordial, preserving old customs and foundations”) . His search leads him to the outback, where behind the “dense, impenetrable forests” the original Russian soul could be preserved. - It is clear that Ignatich is looking for himself (note - there is no name, just recently - only a number), here he is trying to find internal stability, spiritual and moral support.

-Have many years of trials instilled resentment towards Russia in the narrator’s soul and left an evil trace in it?

Secondly , the image of a path, a road, has many meanings: a road is the life path of a person, a country. The path motif contains a metaphorical meaning movements of the human soul .

-Where does our hero go first? (slide 8) « High Field . The name itself didn't lie. But in Vysokoye Pole “they didn’t bake bread,” “they didn’t sell anything edible.” The life of rural, “condo”, “interior Russia” turns out to be corroded by lies.The hero is at a crossroads: he is looking for the ideal. The village of Vysokoye Polye personifies a high spiritual beginning, which the narrator has not yet achieved.

And then where? (slide 9) Village Torfoprodukt. Prove with text that this place can be called “the underworld.” Draw your own conclusions. (Indeed, the description of the village Torfoprodukt resembles the underground kingdom of the devil.Color spectrum here it is appropriate - gray, gloomy tones predominate.Sounds reminiscent of hellish squeals and screams. There is no doubt that the village belongs to the devilish world: peat is extracted from the belly of the earth; according to popular beliefs, the swamp is inhabited by devils and dark forces).— What village does the narrator live in?

Matryona's House

- Find a description of Matryona Vasilievna’s house. Here is a photograph of this house taken by Solzhenitsyn(slide 10)

-What surrounds Matryona in real life?

Exercise: match the keywords with definitions from the text(slide 11)

hut

— What prompted the hero-storyteller to settle 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 temporarily settles in the village of Talnovo - not in Vysokoye Polye and not in Torfoprodukt, but somewhere in between. He still has to make the final choice.

Image of Matryona

1. First acquaintance with Matryona — Remember under what circumstances do readers first meet Matryona? Matryona is not among the “applicants” who can let a guest into her house; The thought of going to Matryona appears at the very last place in the woman leading Ignatich around the village: “Well, maybe we’ll go to Matryona... Only she doesn’t have the same toilet, she lives in a desolate place...”

— Does Matryona want to get such a “profitable” guest?? Support your answer with a quote from the text. Conclusion: Yes, for the villagers she is a useless housewife who does not have the opportunity to properly receive a guest in her neglected house, the hero-narrator suddenly feels that this life is internally close to him - and remains to live with Matryona.

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

-What is the meaning of the name Matryona? “venerable lady”, “madam”, “mother of the family”, “mother”).

Portrait

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

— What portrait details does the writer focus on? What is the role of these details?

Most often, only one detail is repeated - a smile: “a radiant smile”, “the smile of her round face”, “she smiled at something”, “enlightened, happy with everything, with her kind smile”, “an apologetic half-smile”. Note that, like all the writer’s favorite heroes, Matryona is endowed with discreet appearance

(“simply looking with faded blue eyes”, “with a veil of tears in her dim eyes”).

(slide 13) It is important for the author to depict not so much the external beauty of a simple Russian peasant woman, but rather the inner light flowing from her eyes, and all the more clearly to emphasize his thought, expressed publicly directly:“Those people always have good faces, who are at peace with their conscience.”

Therefore, even after the terrible death of the heroine, her “face remained intact, calm, more alive than dead.”

— Many times Alexander Isaevich tried to photograph Matryona at ease, smiling, but nothing worked. “Seeing the cold gaze of the lens on herself, Matryona assumed an expression either tense or extremely stern. Once I captured her smiling at something, looking out the window onto the street.” (— This photograph has survived. Is this how you imagined Matryona Vasilievna?

“slide 14) Those people always have good faces who are at peace with their conscience.” You can’t say it better than Solzhenitsyn. And this, probably, is the main mystery of her face - in it.

Conscience.

The heroine's speech Read the most characteristic statements of the heroine. What is special about her speech? How are language expansion tools used to create the image of Matryona?, Matryona's deeply folk character is manifested primarily in her speech. The abundance of colloquial, dialect vocabulary and archaisms gives her language expressiveness and bright individuality.. dialect formationdu-el(fromblowing), intelligence (socket), portion (spoilage), cardboard soup.Just as deeply folk is Matryona’s manner of speech, the way she pronounces her “kind words.” "They started somehow low warm purring, like grandmothers in fairy tales.”

5. The fate of Matryona

-What is a typical day like for Matryona? (I lit the stove, milked the goat, went for water, cooked, went for peat, for berries, dug potatoes, prepared hay for the goat)

-What happened in her real life and what didn’t happen? (Slide 15)

-What did Matryona have to experience in the past? (Slide 16)

— How does Matryona perceive her fate?Is Matryona angry at this world, which is so cruel to her?? (But - amazing thing! - Matryona did not get angry at this world, she retained a good mood, a feeling of joy and pity for others, as beforea radiant smile enlightens her face. )

— Where does one find salvation?What was her sure way of regaining her good spirits? Matryona’s attitude towards work is different from everyone else: for her this concept is synonymous with joy, relaxation, and a cure for all ailments. Work was never a burden to her; “Matryona never spared either her labor or her goods.”

6. Attitude of surrounding people. — How do people around her use her work?She selflessly helps her neighbors, sincerely admiring the size of other people's potatoes. At the same time, those around her willingly take advantage of her kindness, never ask, but simply state the fact: “We will have to help the collective farm”; “Tomorrow, Matryona, you will come to help me.”

— How do the people around her treat Matryona?Relatives almost did not appear in her house, apparently fearing that Matryona would ask them for help. Everyone unanimously condemned Matryona that she was funny and stupid, working for others for free. The sister-in-law, who recognized Matryona’s simplicity and cordiality, spoke about this “with contemptuous regret.” Everyone mercilessly took advantage of Matryona’s kindness and simplicity - and unanimously condemned her for it. Conclusion: Matryona Vasilyevna, apart from her kindness and conscience, did not accumulate any other wealth. She is used to living according to the laws of humanity, respect and honesty.

4. Analysis of chapter 2

- Read the beginning of chapter 2 and answer the question: what kind of relationship has developed between Matryona and the narrator? The narrator and Matryona live in the present, do not bring up each other’s past, do not ask about it.)

Image of Thaddeus

— What destroys this silence, the usual foundation of their relationship? — Find and read the description of Thaddeus’s appearance? Old-Hebrew - "praise"

— What colors are Thaddeus drawn in the story? ? What “talking” epithet characterizes this hero?

What motivates Thaddeus? How is his moral position manifested? How does Thaddeus behave when dismantling the upper room?

- Self-interest, the thirst to “seize” the plot for his daughter force him to destroy the house that he once built himself. “Life was also broken in its own way by inhumane circumstances; Thaddeus, unlike Matryona, harbored a grudge against fate, taking it out on his wife and son. - An almost blind old man, breaking down the hut of his ex-fiancée: “his eyes... sparkled busily,” “climbed deftly,” “bustled animatedly.” -Greed also becomes the cause of the tragedy: the second sleigh began to fall apart at the crossing, because “Thaddeus did not give the forest anything good for them.” Thaddeus's inhumanity is especially clearly manifested on the eve of Matryona's funeral.When “his daughter was losing her mind, his son-in-law was on trial, the son he had killed was lying in his own house, and on the same street was the woman he had killed whom he had once loved,” Thaddeus thought only about “saving the logs of the upper room from the fire.” and from the machinations of Matryona’s sisters" - But why did Matryona love him then? (In his youth he was completely different. In the fact that by old age he had changed beyond recognition, there is a certain share of Matryona’s own guilt. And she felt it, forgave him a lot. After all, she didn’t wait from the front - and Thaddeus became angry with the whole world, driving away all his resentment and anger towards his wife, the second Matryona)

7. A story about Matryona’s past

- What do we learn about her past from the lips of Matryona herself?

— Talking about her past, Matryona seems to be reliving these events. “So that evening Matryona revealed herself to me completely. And as it happens, the connection and meaning of her life, barely becoming visible to me, began to move in those same days.”

— What changed Matryona’s usual way of life?

- Why is it difficult for Matryona to decide to give her bequeathed room to her pupil during her lifetime? Why “does she not sleep for two nights”, thinking about the upper room? Does she feel sorry for the upper room?

Matryona does not feel sorry for the upper room itself; the destruction of the house is perceived by her as the destruction of her whole life.

Let's find out what significance it plays for Matryona Vasilievnaupper room?
What other hero is associated with this word?

Upper room for Matryona, this is her whole life, because she lived here for about 40 years, but she gives away the upper room for Kira, who needs it, thereby dooming herself to death, but she cannot do otherwise. The sinister black old man Thaddeus immediately understood how to break Matryona. There is some mystical meaning in this when the old man encroaches on the upper room.

(slide 17)

In V. Dahl’s “Explanatory Dictionary of the Living Great Russian Language” the word "upper room" and "mountain" are considered as having the same root, and the word “high” is defined as “highest, heavenly, relating to the spiritual world.” Thus, the seizure of Matryona’s upper room can be regarded as an attack on the heroine’s faith in the heavenly.

Death of the Upper Room at the crossing it acquires a symbolic meaning: having been torn away from the land on which it was built, having lost its owner, it dies, just as a person who has broken with his roots dies. 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 hostess’s relatives took her favorite ficus trees out of the empty hut, and filled the hut itself until spring (like a coffin), continuing to argue about who would get it

Old woman

- Why does the narrator feel that the events will really end tragically? Where has the author already managed to prepare us for just such an ending? 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 lame-legged cat.)

8 Integrated part

Program section: Prevention of psychoactive substance use.

Contents of the integrated part: Social, psychological and physiological consequences of substance use. Legal and personal responsibility for the distribution and use of psychoactive substances. Expected result: Have a formed point of view on alcoholism as a difficult to treat disease

“And there is also a real reason for the tragedy that happened.” Which? (CONSUMPTION OF MOONHOON)

- Do you think this justifies the men, mitigates their guilt? (Adds to their guilt)

— Do you think the tragedy would have happened if they had not been drunk? (Of course not)

— What was the threat to Matryona for making moonshine? (“But one thing was clear: that for moonshine Matryona could be given a sentence”)

— How does NATURE prevent tragedy? Find in the text an episode of a raging snowstorm. How does nature help us understand the heroine’s inner state? A darkness falls on Talnovo, similar to that which covered the earth during the execution of Christ.

Why does Matryona die? ( I decided to help the guys)

What symbolic meaning does Matryona Vasilievna’s death under the cover of darkness have?

Our ancestors had the concept of night darkness ("darkness") got closer to the idea of death; the word "darkness" was related in root to the word "pestilence". It is from the darkness of the night that a creature, terrible in its ruthlessness, emerges - locomotive, train, which Matryona is very afraid of.

The image of a steam locomotive has a symbolic meaning. It can be viewed in different ways: it is the technological progress that swept through Russia, it is also a symbol of communism that rushed through the Christian life of millions of crippled destinies of the Russian people.

Part 3 analysis

Is it possible to say that only Thaddeus is a negative hero? But the most important thing is that Thaddeus was not the only one in the village.

— Let’s monitor the behavior of the people gathered at Matryona’s funeral.(read out)

- What good How does Matryona live, how does Thaddeus and others like him live? Why the 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 the spiritual crisis that struck Russia.

Let's read the ending of the story.—What does the Author admit to? that he didn’t fully understand it either. And only death revealed to him the majestic and tragic image of Matryona. And the story is a kind of author's repentance, bitter repentance for the moral blindness of everyone around him, including himself. He bows his head before a man of great selfless soul. With the departure of Matryona, something valuable and important leaves life...

Solzhenitsyn helped We can see a great soul in a simple Russian woman, we can see a righteous woman. (slide 18)

Independent work in pairs (slide 19)

What accompanies the life of a righteous man and a sinner? (students make a table, check on the slide)

MEANING OF THE TITLE - What do you guys think is the story “Matrenin’s Dvor”?Matryonin's yard is a kind of island in the middle of the ocean of lies, which keeps the treasures of the people's spirit.

— By comparing episodes depicting this wide world, we are convinced that the basis of relationships in it becomes lie.

The chairman of the collective farm is lying, stocking up on peat on time and not selling it to the residents, his colleague Gorshkov, who cut down hectares of forest to the roots and received the title of Hero, is lying, the trust is lying, showing in its reports abundant peat production, the railway management is lying, not selling empty tickets. carriages, - the school is lying, fighting for a high percentage of academic performance, - the tractor driver is lying, driving the tractor “secretly for the left”, the shoemaker is lying, who hid underground with his mother throughout the war, - finally, the state is lying, which “today, you see, gave, but he'll fuck you tomorrow." — The very language of this state lies, replacing the original Russian names of villages that captured the truth of people’s life with linguistic monsters, like “ Peat product."

Matrenin's court is opposed to this world of lies. Everything here is true. Even about the rustling of cockroaches, the author says that “there was no lie in it.”

Conclusion: Matryonin's yard is Matryonin's world - the special world of the righteous. The world of spirituality, kindness, mercy, which was written about by F.M. Dostoevsky and L.N. Tolstoy. At the climax of the story, Matryonin’s courtyard, the courtyard of selflessness and righteousness, is destroyed, and in the story this takes on a symbolic meaning. The hut, wooden Russia is faced with the iron 20th century, with the iron grip of self-interest, and it crumbles into pieces.

The death of Matryona, the destruction of her yard and hut is a dire warning about the catastrophe that can happen to a society that has lost its moral guidelines. - The ending is bitter. But does this mean that the author leaves no hope? The truth of life of Matryona will penetrate and remain in the soul of her follower - Ignatich.

(slide 20) Therefore, the tragic ending of the story sounds somewhat optimistic : “We all lived next to her and did not understand that she was the same righteous person, without whom, according to the proverb, the village would not stand. Neither the city. Not all the land is ours”.. He remains righteous in the village, which means there is hope for the future, the revival of goodness and justice. Apparently, the original title of the story was connected with these hopes - “A village does not stand without a righteous man.”

Let's listen to a wonderful poem by Bulat Okudzhava (read by a student.)

In our life, beautiful and strange,
and short, like the stroke of a pen,
It’s time to think about the smoking fresh wound, really.
Think about it and take a closer look,
think while you're alive,
what lies there in the twilight of the heart,
in his darkest closet.
Let them say that your affairs are bad,
but it's time to learn, it's time
don't beg for pitiful crumbs
mercy, truth, goodness.
But in the face of a harsh era,
which in its own way is also right,
don't swindle the pitiful crumbs,
and create by rolling up your sleeves.

— In your opinion, are the moral principles affirmed by A. I. Solzhenitsyn viable today?

“Today, when mutual hatred, embitterment, and alienation have reached terrifying proportions, the very idea that such people are possible in our troubled times will seem absurd to some. Nevertheless, it is so. And I will never agree with the statement that Russian people have morally degenerated over the past decades and have completely lost their once inherent spiritual identity. And besides, if this were so, would there still be strange people in our literature, blessed, righteous, not crushed, not broken by either the system or ideology?

Conclusion: The life and fate of each of them are real life lessons for us - lessons of goodness, conscience and humanity. 9. Homework: answer a question in writing (optional) (slide 21)— What did A. I. Solzhenitsyn’s story “Matrenin’s Dvor” make me think about? — Do you think we need righteous people in our lives?