Literature lesson. Theme: "Terrible as irresistibly terrible and merciless to a person" according to the story N
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A double minded person is not firm in all his ways.
The Epistle of the Apostle James (1; 8)
The purpose of the lesson:
- To reveal the spiritual and moral meaning of the story by N.V. Gogol "Viy".
Lesson objectives:
- Develop skills critical thinking, develop the skill to carefully read each word and correlate what is read with your thoughts.
- Involve students in thinking about the purpose and meaning of life, about the need to resist evil through work on one's soul.
- To develop the skills of comparing various director's film interpretations of a work of art.
DURING THE CLASSES
Call
Introduction by the teacher.
Today, the words of Mitya Karamazov from the last novel by F.M. Dostoevsky "The Brothers Karamazov": "Here the devil is fighting with God, and the battlefield is the hearts of people." It is no coincidence that these words are taken as the title of the topic of our lesson devoted to the study of the story by N.V. Gogol "Viy". SLIDE 1.
Tell me how you understand the meaning of these words. (Students answer).
Indeed, the struggle for the soul and heart of man is main theme of this one of the most mysterious works of N.V. Gogol.
As an epigraph to the lesson, the words from the Epistle of the Apostle James are taken: "A man with double thoughts is not firm in all his ways", which are most directly related to the protagonist of the story "Viy".
I think that some of you have heard about this work before. Please tell us very briefly what you already know about the story "Viy"?
(The general meaning of several voiced answers boiled down to the fact that "Viy" is a very terrible work in which a dead witch comes to life and terrifies the protagonist, who read prayers over her; many monsters are depicted here, led by Viy, because of the machinations of which main character dies at the end).
Thanks for answers. Indeed, the story "Viy" has a reputation as one of the most "terrible" works of Russian classics. At the last lesson, we talked about the spiritual quest of N.V. Gogol, about his high religiosity, about how responsibly the writer treated his work; working with separate fragments of his book "Selected passages from correspondence with friends", you realized that the writer always set himself very serious and important tasks. Based on the topic of our lesson, formulate its purpose. (Students answer).
Thank you. Now look at the slide (The purpose of the lesson: to reveal the spiritual and moral meaning of N.V. Gogol's story "Viy"). SLIDE 2.
Warm up "True / False Statements".
As it turned out, you already know something about the story "Viy". Before we start working with the text, I propose a warm-up "True / False Statements". Divide into 4 groups.
Get acquainted with the following statements about the story "Viy". Guess which ones are correct and which are incorrect. SLIDES 3-6.
The story "Viy" is included in the cycle "Evenings on a farm near Dikanka".
The main character of the story "Viy" is called Thomas and he is a theologian.
The main character is studying at a spiritual school.
The centurion's daughter asked Khoma to read the waste on her, because. heard about his highly spiritual life.
The centurion came to the bursa and tearfully begged Khoma to agree to the reading of the funeral for his daughter.
Khoma had never met the panna before her death.
Pannochka is so ugly that Khoma does not look at her in horror.
Before each nightly visit to the church, Khoma fasts and prays intensely.
After the second night in the church, Homa will turn gray.
Khoma tried several times to escape from the centurion.
Viy is a funny little gnome.
Viy brings with him many monsters.
Khoma closes his eyes so as not to see Viy, and therefore dies.
After his death, Khoma's friends are praying intensely for the repose of his soul.
In the story "Viy" good conquers evil.
With the story "Viy" Gogol wanted to scare the reader.
Fine. Thank you. During the lesson, we will clarify the correctness or incorrectness of your assumptions.
Let's write down: "Viy" - the third story of the collection "Mirgorod". The basis of its plot, according to N.V. Gogol, a folklore source is put: "... this whole story is a folk tradition." Like most of Gogol's works, "Viy" is mysterious, and much here does not immediately become clear. The reason lies in the very artistic manner of the writer: he writes about terrible and bleak things with humor, actively using science fiction and folklore sources. In this regard, V.Yu. Troitsky rightly asserts: "The artistic originality of Gogol's stories is not only in the unusual nature of the material, but also in the methods of using it. These are methods of unexpected "collision" of the funny and terrible, cheerful and sad, mysterious and ordinary ...".
Making sense
At this stage, the discussion of the problematics of the story begins. The teacher's questions focus the children's attention on those important points that could have gone unnoticed during the initial reading of the text at home. Watching excerpts from the films "Wii" (USSR, 1967) by Konstantin Ershov and "The Witch" (2006) directed by Oleg Fesenko plays a special role in understanding the problems of the story.
Who is Homa Brut? Where does he study (what is b atrsa?)? Why is he called a philosopher?(The surname Brutus recalls the name of the Roman senator (the personification of betrayal), the name Homa - of the medieval philosopher and theologian Thomas Aquinas, as well as the biblical doubting Apostle Thomas, one of the twelve disciples of Christ (the personification of doubts). SLIDE 7.
BU "RSA, [Latin. bursa, lit. purse] (outdated. despises). Theological school, seminary [original a hostel where pupils were kept at public expense]. || collected Pupils of this school, bursaks. Ushakov grammarians and rhetoricians - students lower grades in theological seminaries;philosophers and theologians - high school students.
What morals reign in batrse? (Everyone is left to their own devices, although they are punished for their hooligan antics; but the mentors do not care about their morality. Bursaks are from poor families, and often they don’t even have anything to eat, so they devastate other people’s gardens).
At what time do the events of the story take place? What are vacancies?
"The most solemn event for the seminary was vacancies - the time since June, when the bursa usually went home". SLIDE 8.
With whom does the philosopher Homa Brut go to the vacancy? SLIDE 8.
"Once during such a wandering, three bursaks turned off high road aside, in order to stock up on provisions in the first farm that came across, because their bag had long been empty. These were: theologian Freebie, philosopher Homa Brutus And rhetor Tiberius Gorobets. The theologian Khalyava was a tall, broad-shouldered man and had an extremely strange disposition: everything that lay near him, he would certainly steal. In another case, his character was extremely gloomy, and when he got drunk drunk, he hid in the weeds, and the seminary had great difficulty finding him there.<:>Rhetor Tiberius Gorobets still did not have the right to wear a mustache, drink burners and smoke cradles: and therefore his character at that time had not yet developed much; but judging by the large bumps on his forehead, with which he often came to class, one could assume that he would be a good warrior."
Can Khoma be called a believer?
(Of course, he does not consider himself an atheist and believes in God in his own way, but, as the apostle James says: "And the demons believe and tremble," i.e. it is not enough just to believe, one must try and live accordingly - according to the commandments of the Lord And this is just the most difficult thing, and many, like Khoma, do not even understand the need to live according to the commandments).
What kind of life does the hero lead? Name the main features of his character. What qualities do you like about him? What repels in his behavior?
(“The philosopher Khoma Brut was of a cheerful disposition. He loved to lie down and smoke a cradle. If he drank, he would certainly hire musicians and dance the tropac. He often tried large peas, but with complete philosophical indifference, saying that what was to be, that could not be avoided. ". Khoma is very careless, and, alas, he constantly violates the commandments that he knows about, without feeling any remorse. and stealing is a sin. He does not really think about the moral side of his actions at all).
However, guys, what happens to him next should make him think very seriously and take some action: What exactly is happening to him? What forces and when interfere in the life of Homa Brutus?
(Khoma and his comrades stopped for the night with a witch, who will soon attack Homa, "saddle up" to fly through the sky).
Let's read the episode in which Khoma's flight is described. How does he feel when he flies through the sky with the witch?
(Something inexplicable: creepy and at the same time sweet - an unknown force seems to be pulling him in, and Khoma is helpless in front of this terrible and mysterious force).
SLIDE 9. Viewing an excerpt from the movie "Viy" (1967). Episode "Flight with the Witch".
So, the frightened Khoma does not want to go anywhere, but returns to the bursa. How should he behave??
(As a believer, he should pray more intensely, confess; after all, it was not by chance that this happened to him - there is something to think about :)
(The pan-rector summons him and forces him to go to the house of a rich centurion whose daughter is dying: the centurion insists that it was Khoma who read the waste on her).
What is Khoma's reaction to this order of the rector?("A dark foreboding told him that something bad was waiting for him. Without knowing why, he announced bluntly that he would not go." However, no one asks him, but simply obliges him to go: On the road, he gets drunk and even forgets where and why he was driving; but, having arrived, he finds out that the lady has already died. The next morning Khoma is invited by the centurion and informs his daughter of his last wish).
Why does he have to pray over the coffin of the centurion's daughter?
(This is a riddle for everyone, especially for Khoma, who is sure that he has never seen the lady. The centurion suggests that Khoma became famous for his highly spiritual life: "-You, a kind person, surely, is known for his holy life and charitable deeds, and she, perhaps, has heard a lot about you. " Khoma's reaction is comical: "- Am I a holy life? said the student, looking directly into the eyes of the centurion. -What are you saying! Yes, even though it is obscene to say, I went to the baker against the most passionate Thursday.") True, looking into the face of the deceased, Khoma with horror recognizes in her the very witch with whom they flew over the earth and whom he beat. beauty that seems more alive than life itself!)
Why do you think the pannochka chose Khoma as a victim of her evil spells?
(Perhaps this is revenge for the fact that he beat her to death. Probably, this is allowed so that he is frightened and thoughtful.
He contributed to this with his whole life: drunkenness, revelry, carelessness, gluttony and theft).
Pay attention to what the church looks like, where they bring the dead? Why is darkness and desolation reigning here?
(Probably because people are very far from God - they have long expelled Him from their lives, like Khoma, therefore the church is terrifying with its appearance).
Analyze Homa's behavior before each of the three parishes in the temple to read prayers for the deceased girl: how can one explain his daring and recklessness?
(In a noisy company of Cossacks, they chat about the deceased, assuring that she was a witch. Khoma is very uncomfortable with what he hears, but he again drinks “for courage” and goes to the temple).
How does Homa behave in the temple? What does he read along with church prayers and what does this ultimately lead to? How does each of the night meetings with the witch end?
Reading and discussion of episodes.
So, Homa's first coming to church. Annex 1.
Homa's relaxation is simply amazing: even when he is afraid and horrified, he continues to yawn, instead of praying, he casts spells and dreams of a smoke, i.e. he is not in the least enlightened by nightmares and does not intensify his prayers even in church.
SLIDE 10.Viewing an excerpt from the movie "Viy" (1967). Episode "Homa's First Coming to Church".
Behavior before the second arrival of Homa in the church: ": he slept until dinner. When he woke up, the whole night's event seemed to him to have taken place in a dream. He was given a quart of burners to strengthen his strength. At dinner, he soon got untied, ate almost one rather old pig .. After dinner, the philosopher was completely in good spirits. He managed to go around the whole village, get acquainted with almost everyone; they even kicked him out of two huts ... But the more time approached evening, the more thoughtful the philosopher became.
Khoma's second coming to church. Annex 1.
Think under what conditions Homa, student at the seminary would manage to defeat the attacks of the witch? How should he behave?
(Definitely, it was necessary to think and finally start to pray. Instead of gluttony and dancing, it was possible not to eat at all. Where does he only have an appetite after such a nightmare ?! Especially, judging by his own words, there is fasting in the yard :)
How does Khoma behave after this nightmarish night? Tell me.
The children retell the content of the episode.
Let's get acquainted with an interesting and fair statement by N. Rybina from the article "On the nature of the fantastic in "Via" confirming our observations . SLIDE 9.
So, the hero remains one more night. Read the content of the episode. Annex 1.
How did you understand the meaning of the inner call not to look at the monsters? "Don't look!" whispered some inner voice to the philosopher. What should Homa give up?
(Viy is a symbol of evil, and Homa had to find the strength in himself to give up this evil - from his sloppiness, relaxation and debauchery. But even at this terrible and turning point, he goes on about his weaknesses, unable to overcome himself He immediately becomes available to Wii - as he himself opens access to evil in his soul).
SLIDE 12. (From the article by N. Rybina "On the nature of the fantastic in "Viya" ).
SLIDE 13-14. Now I bring to your attention the viewing of the final episodes from the movie "The Witch" (2006) directed by Oleg Fesenko.
Brief commentary on the film: cheerful and charming journalist Ivan is known for his passion for social events and public scandals. And therefore, the boss’s offer to go to investigate the nature of mysterious phenomena occurring in a remote city, he perceives without much enthusiasm, but sets off. By evening, his car is on an abandoned road, which leads the hero to an old house, where the lost traveler manages to find shelter. As the clock strikes midnight, a charming young woman appears on the threshold of the journalist's room. Ivan has no idea that the embrace of a beautiful stranger will turn into a real nightmare...
Unlike the Soviet production, which is close to Gogol's text, the film by Oleg Fesenko is based on the story and has a different ending than in the original. So, let's see how this film shows the third coming to the church, which turned out to be fatal for Khoma.
What is the fundamental difference in the behavior of heroes praying at the coffin of a witch? In the process of viewing, start filling out the comparison table " Behavior of Khoma Brut and journalist Ivan".
Viewing an excerpt from the movie " "Witch"(2006). Episode "The third arrival of Ivan in the church. Final".
Look at SLIDE 15.and start designing the table in your notebook.
reflection
At this stage of the lesson, there is a generalization and systematization of observations and knowledge obtained during the discussion of the story and viewing excerpts from the films "Wii" and "Witch", assessment of these observations and knowledge, awareness and assimilation of the information received.
The result of the review was the compilation (with selective discussion) comparison table "Behavior of Khoma Brut and journalist Ivan". Appendix 2
So, do you understand what is the fundamental difference in the behavior of Khoma Brut and journalist Ivan?
If Khoma, who considers himself a believer, continues to yawn in the temple, comes drunk, reads spells instead of prayers, then Ivan honestly admits that he does not believe in God and has never thought about Him before. However, the time has come to believe: And the hero finds strength from the bottom of his heart to ask for help from above, sends a cross to the witch with an exclamation coming from the heart: "I believe!", And the witch turns into ashes. Gogol lacks this detail: Khoma does not pick up the crucifix. In addition, he does not put parts of his soul into the words of prayers (which he knows better than Ivan), therefore his soul is also available to Viy. Let's turn to the topic of our lesson and to the epigraph. SLIDE 16.
Consider why N.V. Gogol - a writer of high religiosity - portrayed so many terrible monsters in the story? So, for what purpose N.V. Gogol - a writer of high religiosity - "scares" readers? What does the story "Viy" make you think about? (Students answer).
Lesson ends closing word of the teacher:
In the subtext of the story "Viy", the question persists about who is really scary: the ugly viy with huge eyelids, all these flying coffins and the dead, or the unfortunate Khoma Brut, who, before each coming to the Church, instead of praying harder, tries to drown out fear wine and empty words that he is "not at all afraid." The revelry of evil forces at night is the result of how a person lived during the day. Khoma lives without God, so his prayer, blasphemously mixed with incantations, is powerless, and the soul, for which a fierce struggle is being waged, is helpless. Significant and finale of the story: the defiled church is betrayed to complete desolation, revelry evil spirits in the church testifies to the fall of the moral foundations of the inhabitants of the farm. This the final can be called prophetic, if we recall the Soviet period of our history. How then were the shrines treated?(Students answer).
It is true that the temples were destroyed, used as warehouses, prisons, cinemas, gyms: Let me remind you of the fate of the Danilovsky Monastery, where N.V. Gogol was first buried. Look atSLIDE 17.
The evil of the fantasy world in Gogol closely interacts with the evil of reality, and all mystical events are largely due to the life attitudes and behavior of the people themselves. Khoma's comrades are not at all enlightened by his death, and instead of praying in church for the repose of his soul, they go to "commemorate" the unfortunate comrade in a tavern. It seems that not only to Khoma Brutus, but to all the heroes of the story, the words of the Apostle James, taken by us as an epigraph to the lesson, can be attributed: "A man with double thoughts is not firm in all his ways." Consider how these words apply to you:
Bibliography.
- Troitsky V.Yu. Language at school. - M., 2000. C. 235.
- Rybina N. "On the nature of the fantastic in "Viya".
- http:// www. gogol.ru >
Teacher of Russian language and literature Solovieva T.V. MOU "Lebyazhevskaya secondary school".
slide 2
The purpose of the lesson is to analyze those scenes of the story "Viy" in which the mystical principle prevails. Acquaintance with those episodes of the story that represent the everyday, realistic side.
In the story, two principles are unusually successfully intertwined: the realistic and the mystical.
- Realistic:
Description of a farm, a barn, where the philosopher “kicked a curious pig that had poked its way out of another barn with his foot into the muzzle.”
slide 3
- Realistically described further fate two friends of Homa.
Gogol introduces two friends of Khoma into the story in order to expand the everyday canvas, to depict as many colorful figures as possible. The names of the heroes are a comic combination of the ancient Roman "Tiberius" and the Ukrainian "Gorobets" (sparrow).
These combinations are especially expressive when the important words “philosopher”, “rhetor” are added to them. The meaning of the nickname of the theologian Freebies is that he is always ready to have breakfast, lunch and dinner with what lies badly.
slide 4
“The theologian was a tall, broad-shouldered man and had an extremely strange disposition: everything that lay next to him, he would certainly steal.”
“The rhetorician Tiberius Gorobets still did not have the right to wear a mustache ... and therefore his character at that time was still developing little; but judging by the large bumps on his forehead, with which he often came to class, one could assume that he would be a good warrior.
slide 5
“The philosopher Homa Brutus was of a cheerful disposition. He liked very much to lie and smoke a cradle. He often tasted large peas, but with complete philosophical indifference, saying that what is to be cannot be avoided.
slide 6
- The centurion's life, rituals, customs, traditions are realistically described, including in connection with the burial (mourning by the father dead daughter, reading holy scripture over the dead, putting hands on a hot stove, etc.)
Knowledge folk customs and traditions - one of the features of Gogol's work.
Slide 7
- Mystical:
Analysis of the scene when Homa, being in the role of a witch's horse, looks at the world from above.
- How does the familiar world change in the eyes of Khoma, who has come into contact with otherworldly power?
- What is the state of Khoma himself?
Mysticism is a section of fiction related to the image underworld, evil spirits, inexplicable phenomena.
Slide 8
The world is changing: it is filled with fabulous creatures, unfamiliar lovely sounds, smells, colors.
... Meadows, forests, valleys - everything seemed to be sleeping with open eyes ... ..
Slide 9
Gogol's hero cannot understand whether this is a dream or reality. When he begins to cast spells, everything around becomes familiar: "The thick grass touched him, and he no longer saw anything unusual in it."
And now the witch turns into a beauty.
- Why did Gogol need to transform the witch?
- Why does he make her so beautiful and draw her portrait several times throughout the story?
- What is striking about this portrait?
- What is a portrait?
Slide 10
For the first time, Khoma sees her like this: “Before him lay a beauty, with a disheveled braid, with long eyelashes like arrows. Insensibly she threw her white naked hands on both sides and groaned, raising her eyes full of tears.
slide 11
“She lay as if alive. A beautiful, tender brow, like snow, like silver, seemed to be thinking; eyebrows - night among sunny day, thin, even, proudly rose above the closed eyes, and the eyelashes, which fell like arrows on the cheeks, burned with the heat of secret desires; lips are rubies, ready to grin...
The second time he sees her in the centurion's house:
He felt that his soul began to somehow painfully whine ...
“Witch!” he cried out in a voice that was not his own…
It was the same witch he killed."
slide 12
In the church, Khoma looks at the deceased for the third time.
Gogol whips up horror, the portrait becomes even more mystical: on the cheek of the deceased Khoma sees a drop of blood that seemed to him a tear.
- Why was the lady's beauty terrible?
- Why, looking at her, Khoma immediately remembered everything and realized that she was a witch?
- Why was there no warmth in her beauty, but something “terribly poignant”, inhuman?
“He went up to the coffin, looked timidly into the face of the deceased and could not close his eyes, somewhat shuddering: such a terrible, sparkling beauty!”
slide 13
“The wooden church, blackened, covered with green moss, with three cone-shaped domes, stood dejectedly on the edge of the village. It was noticeable that no service had been sent in it for a long time ... A small courtyard, beyond which there was not a tree and only an empty field and meadows swallowed up by the darkness of the night ... The high ancient iconostasis already showed deep dilapidation ... "
What is interesting is how Gogol brings the reader to the scenes in the church. Not only the portrait of the lady, but also the description of the church itself prepares the reader for what will happen:
- What is a description?
- Which artistic means does the author use in the description?
Slide 14
Let us trace how, from episode to episode, Gogol intensifies the feeling of mystical horror, the expectation of a terrible denouement.
The first night - the deceased raises her head, sits down in the coffin, walks around the church, tries to catch Khoma, the coffin flies around the church, a green corpse rises from it, a rooster crows.
slide 15
The second night - Khoma sees a corpse on the very line, the deceased casts spells, evil spirits break into the church, but cannot get into it, a rooster cries.
slide 16
The third night - the dead man rises from the coffin, casts spells, icons fall, glass breaks in the windows, evil spirits burst into the church, Viy is brought in, Khoma can not stand it and looks at him, Khoma dies, the rooster cries a second time, evil spirits get stuck in the windows and church doors.
Slide 17
- Who is Viy?
- Why is the story called "Viy", although he himself appears at the very end?
Maybe Viy is the one horrible power, which nevertheless ruined Khoma for his cruelty (for beating a witch with a log), aroused superstitious fear in his soul, which made him look the monster in the eye, "not withstand" at the last moment.
The ancient Slavs have a creature that sends nightmares, visions and ghosts. All his strength was in his eyes, which were very much overgrown with eyebrows and eyelashes and completely darkened his vision.
Little Russian Viy is a mythical creature whose eyelids drop to the very ground, but if you raise them with a pitchfork, nothing will hide from his gaze. The word "wee" means eyelashes.
Slide 18
- Did you find this work funny or scary?
- Prove that the story successfully combines the realistic and the mystical?
In the story, indeed, two principles are unusually successfully intertwined: the realistic and the mystical. One is inseparable from the other the art world Gogol.
The talented writer combined folk legends and his author's imagination.
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Home > LessonThe script for a literature lesson in the 6th grade (Authors of the textbook R.N. Buneev, E.V. Buneeva). Lesson topic: “The combination of the realistic and the mystical in N.V. Gogol’s story “Viy”. The purpose of the lesson - Acquaintance with the episodes of the story, which represent its everyday, realistic side. Analysis of those prices of N.V. Gogol's story "Viy", in which the mystical principle prevails. To prove that the story successfully combines the realistic and the mystical, that one is inseparable from the other in the artistic world of N.V. Gogol. Developmental aspect of the goal - development of speech, cognitive and creativity, associative-figurative thinking, expanding horizons. Educational aspect of the goal – formation of analysis skills literary work, the ability to convey visual means artistic images by reading works. The educational aspect of the goal - education of spirituality, morality, empathy. Lesson objectives:
- Organize and conduct a lesson in the conditions of using ICT tools. To develop the ability to evaluate the texts read, to systematize, compare, analyze, and creatively comprehend the material. To create motivation for further study of the work of N.V. Gogol. Form in students moral qualities personality.
Target lesson - analysis those scenes of the story "Viy", in which the mystical beginning prevails. Acquaintance with those episodes of the story that represent the everyday, realistic side. In the story, two principles are unusually successfully intertwined: the realistic and the mystical. Realistic: Description of a farm, a barn, where the philosopher “kicked a curious pig that had poked its way out of another barn with his foot into the muzzle”
The further fate of Khoma's two friends is realistically described. Gogol introduces two friends of Khoma into the story in order to expand the everyday canvas, to depict as many colorful figures as possible. The names of the heroes are a comic combination of the ancient Roman "Tiberius" and the Ukrainian "Gorobets" (sparrow). These combinations are especially expressive when the important words “philosopher”, “rhetor” are added to them. The meaning of the nickname of the theologian Freebies is that he is always ready to have breakfast, lunch and dinner with what lies badly.
“The theologian was a tall, broad-shouldered man and had an extremely strange disposition: everything that lay next to him, he would certainly steal.” “The rhetorician Tiberius Gorobets still did not have the right to wear a mustache ... and therefore his character at that time was still developing little; but judging by the large bumps on his forehead, with which he often came to class, one could assume that he would be a good warrior.
The centurion's life, rituals, customs, traditions are realistically described, including in connection with the burial (mourning by the father of the deceased daughter, reading the holy scripture over the deceased, putting hands to the hot stove, etc.) Knowledge of folk customs and traditions is one of the features of Gogol's work
Mystical: Analysis of the scene when Khoma, being in the role of a witch's horse, looks at the world from above. How does the familiar world change in the eyes of Khoma, who has come into contact with otherworldly power? What is the state of Khoma himself? Mysticism is a section of fantasy associated with the image of the other world, evil spirits, inexplicable phenomena.
Gogol's hero cannot understand whether this is a dream or reality. When he begins to cast spells, everything around becomes familiar: "The thick grass touched him, and he no longer saw anything unusual in it." And now the witch turns into beauties. Why did Gogol need to transform the witch? Why does he make her so beautiful and draw her portrait several times throughout the story? What is striking about this portrait? What is a portrait?
“She lay as if alive. A beautiful, tender brow, like snow, like silver, seemed to be thinking; eyebrows - night in the midst of a sunny day, thin, even, proudly raised above closed eyes, and eyelashes, which fell like arrows on the cheeks, glowed with the heat of secret desires; her lips are rubies, ready to smile... The second time he sees her in the centurion's house: He felt that his soul began to somehow painfully whine... -Witch! killed."
In the church, Khoma looks at the deceased for the third time. Gogol whips up horror, the portrait becomes even more mystical: on the cheek of the deceased Khoma sees a drop of blood that seemed to him a tear. Why was the lady's beauty terrible? Why, looking at her, Khoma immediately remembered everything and realized that she was a witch? Why was there no warmth in her beauty, but something “terribly poignant”, inhuman? “He went up to the coffin, looked timidly into the face of the deceased and could not close his eyes, somewhat shuddering: such a terrible, sparkling beauty!”
“The wooden church, blackened, covered with green moss, with three cone-shaped domes, stood dejectedly on the edge of the village. It was noticeable that no service had been sent there for a long time... A small courtyard, beyond which there was not a tree and only an empty field and meadows swallowed up by night darkness... The high ancient iconostasis already showed deep dilapidation... Gogol leads the reader to the scenes in the church. Not only the portrait of the lady, but also the description of the church itself prepares the reader for what will happen: What is a description? What literary means does the author use in the description?
Let us trace how, from episode to episode, Gogol intensifies the feeling of mystical horror, the expectation of a terrible denouement. The first night - the deceased raises her head, sits down in the coffin, walks around the church, tries to catch Khoma, the coffin flies around the church, a green corpse rises from it, a rooster crows.
The third night - the dead man rises from the coffin, casts spells, icons fall, glass breaks in the windows, evil spirits burst into the church, Viy is brought in, Khoma can not stand it and looks at him, Khoma dies, the rooster cries a second time, evil spirits get stuck in the windows and church doors.
Who is Viy? Why is the story called "Viy", although he himself appears at the very end? Maybe Viy is that terrible force that nevertheless killed Khoma for his cruelty (for beating the witch with a log), aroused superstitious fear in his soul, which made him look into the eyes of the monster, “not withstand” at the last moment. Viy. The ancient Slavs have a creature that sends nightmares, visions and ghosts. All his strength was in his eyes, which were very much overgrown with eyebrows and eyelashes and completely darkened his vision. Little Russian Viy is a mythical creature whose eyelids drop to the very ground, but if you raise them with a pitchfork, nothing will hide from his gaze. The word "wee" means eyelashes.
Did you find this work funny or scary? Prove that the story successfully combines the realistic and the mystical? In the story, indeed, two principles are unusually successfully intertwined: the realistic and the mystical. One is inseparable from the other in Gogol's artistic world. The talented writer combined folk legends and his author's imagination.
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First published in 1835. Revised by the author for collected works (1842). One of the most mysterious and unusual works N. Gogol is the story "Viy". It is included in the second part of the Mirgorod cycle, although in terms of the presentation of the material and the problems it is closer to the Evenings on a Farm near Dikanka cycle. "Viy" can be put on a par with such works as " Sorochinskaya Fair”,“ Evening on the eve of Ivan Kupala ”,“ May night, or the Drowned Woman", "The Missing Letter", "The Night Before Christmas", "Terrible Revenge" and " enchanted place". All these works are written on rich folklore and ethnographic material and belong to the genre of mystical romanticism. However, the depiction of terrible events in all stories is different. And in a sense it resembles the gradation of fears known in modern psychology. Using the method of grading fear for these stories, we will try to distribute them into several types: 1. Light fear with elements of humor: "The Missing Letter", "The Night Before Christmas", "The Enchanted Place". 2. Just fear: “Sorochinsky fair”, “Evening on the eve of Ivan Kupala”. 3. Fear with elements of horror: “May Night, or the Drowned Woman”, “Terrible Revenge”. 4. Mystical horror: "Viy".
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Researchers have repeatedly turned to the analysis of the plot and images of Gogol's story and found their correspondence in the folklore of the East Slavic peoples, but the image of Viy himself remained inexplicable. Moreover, it has been suggested that he is fictional by the writer. Meanwhile, N. Gogol, who is well acquainted with the Ukrainian folk tradition, claimed that she owns both the image, Viy, and his name, and the whole story: “Viy is a colossal creation of the common people's imagination. This is the name of the head of the gnomes, whose eyelids go to the very ground in front of his eyes. This whole story is folk tradition. I did not want to change it in anything and I tell it in almost the same simplicity as I heard it. However, not a single Ukrainian folk legend has such a plot with gnomes and their "boss" Wiy. And therefore Gogol could not hear such a legend.
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First, let's try to figure out what the term "tradition" means, and what meaning N. Gogol could put into it. Tradition is " folk tale”, or rather, those stories and memories that are not included in the circle of clearly isolated genres: epics, historical songs, spiritual poems, fairy tales, legends and anecdotes. "Tradition" is a term applied to works oral art and by analogy transferred to the corresponding works of literature (monuments ancient writing stating unreliable events). The purpose of folk legend is to consolidate the past, therefore, in the appropriate environment, it is usually treated with a certain trust (in contrast, for example, to a fairy tale and an anecdote, which most often are not believed at all). The concept of "tradition" is understood quite broadly: not only the names of gods and heroes, but also everything wonderful, magical, with which the life of our ancestors was connected. Thus, Gogol understands by tradition everything that is connected with magical and mystical actions, i.e. "Viy" can be perceived as a legend.
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As if from nowhere, only for a moment this terrible character appears in the story and immediately disappears again into oblivion. This mysterious demon of death, to which the author devoted almost a dozen lines of the story, is painted in such bright, expressive colors that it invariably attracts the attention of researchers of Gogol's work. Most of them believe that the story is undoubtedly based on a folk tale, which was rethought and processed by the author. Probably, Gogol altered the ending of the legend, revealing to the readers the mysterious image of Viy - a product of his own imagination. Nevertheless, Viy did not appear from scratch - he has "folklore prototypes", some of the characteristic features of which, apparently, were used by Gogol. So, many researchers of Gogol's story noted the similarity of this mystical character, who has a destructive look, with numerous popular beliefs about St. Kasyan. Christian church celebrates the feast day of St. John Cassian the Roman (5th century) on February 28 according to the old style, and in leap years on February 29. He is known as a talented spiritual writer and organizer of monasteries.
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VERSION #1…B popular consciousness there was a different image of Kasyan, which had nothing to do with the canonical one. He suddenly changed from real person into some kind of almost demonic creature, which is endowed with epithets - unmerciful, formidable, vindictive. According to some beliefs Kasyan - fallen Angel who betrayed God. But after repentance, for his apostasy, he was chained and imprisoned underground. An angel assigned to him beats the traitor on the forehead with a heavy hammer for three years in a row, and on the fourth releases him free, and then everything perishes, no matter what he looks at. In other stories, Kasyan appears as a mysterious and destructive creature, his eyelashes are so long that they reach his knees, and because of them he does not see God's light, and only on February 29 in the morning, once every 4 years, he raises them and looks around the world - to which his gaze falls, then he dies. In the Poltava region, Kasyan is represented as a black creature covered with wool, with skin similar to oak bark. He lives in a cave covered with earth. On February 29, various evil spirits raise his huge eyelids, Kasyan looks around the world, and then people and animals get sick, pestilence and crop failure occur. Almost all legends about Kasyan emphasize his demonic essence and the extraordinary destructiveness of his gaze as a result of his connection with the devil, which makes Kasyan related to Gogol's Viy.
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VERSION No. 2 ... But, probably, the most important prototype for Gogol was still Judas Iscariot, whose appearance is guessed behind the figure of Gogol's demon when referring to some apocryphal texts. Shortly before his death, these non-canonical writings on Judas' appearance report that his eyelids became huge, grew to an incredible size, preventing him from seeing, and his body became monstrously swollen and heavy. This apocryphal image of Judas (giant eyelids and a heavy, clumsy body) also determined the main features of Viy. Gogol, forcing Brutus, who is in mental laziness and does not trust in God, to look at Viy Khoma, shows the negligent student of his gospel double.
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So, who is Viy? If, according to Gogol, he is a hero of folk legends, then his image should be found in the works of folklore. However fairy tale hero does not exist with that name. But where did the name itself come from - Viy? Let's turn to the dictionary. In the Ukrainian language, the name of the character of the Little Russian legends Viy comes, apparently, from the words "viya", "viyka" - an eyelash (and "poviko" - an eyelid). After all, the most memorable and characteristic Viya - huge eyelids, so it is quite natural that his name came from them. And although neither in Ukrainian, nor in Belarusian, nor in Russian fairy tales Viy as such, but quite often there are images that almost completely coincide with Gogol's description of Viy: squat, hefty, which means strong, covered with earth, as if the devils got him out of dungeons.
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VERSION No. 3 ... Certain similarities are also found when comparing Viy with the pagan Veles - the ancient patron of hunters, who also personified the spirits of dead animals and was associated with world of the dead. With the advent of the time of Christianity, the role of the patron saint of livestock Veles passed to St. Blaise. But the function of Veles, who dominates the underworld, apparently, was taken over by the image of Viy - a purely negative character, "evil spirits." In other words, with the adoption of Christianity, the image of pagan Veles was gradually divided into two hypostases: positive - Saint Blaise, patron of cattle and negative - Viy, an evil formidable spirit that rules in the underworld, the personification of death and grave darkness, the leader of evil spirits.
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Khoma Brut Like the stories of "Evenings", in "Viy" the image comes to the fore ordinary people. Among them is the main character of the story, Khoma Brut. The son of unknown parents, he is far from the circles of the provincial aristocracy. When Khoma Brut arrives at the centurion's estate, he is placed together with the courtyard people of the owner of the estate. This is an environment that is close to him and to which he is close; here the "philosopher" finds an understanding of his sorrows and anxieties. Here he also dispels his mournful thoughts. Throughout the warehouse of his nature, Khoma Brut is a man of a cheerful disposition. He deeply loves life, those blessings with which it very sparingly endows him. Alien to asceticism, Homa Brutus never refuses himself the pleasure of feasting, having fun, when at least some opportunity presents itself for this; he does not at all strive to become a model of walking virtue. At the first meeting with Khoma Brutus, the centurion says to him: “You, a good man, are surely known for your holy life and charitable deeds ...” “Who? I? - said the student, stepping back from amazement. - Am I a holy life? he said, looking directly into the centurion's eyes. "God be with you, sir!" What are you saying! ... "
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"Holy" life is not at all to the liking of Homa Brutus. He prefers earthly pleasures. Being a lover of life, Khoma Brut at the same time patiently endures the trials that fall to his lot. In the seminary, "he often tasted large peas, but with complete philosophical indifference, saying that what will be, will not be avoided." This "philosophical" attitude to the events of Khoma Brut retains during his extraordinary adventures. The fatal meeting with the lady-panna was a source of unexpected misadventures for Khoma Brutus himself. He also found himself in the circle of action of a terrible mysterious element, inextricably linked with the name of the lady. In a conversation with the centurion Khoma, Brut declares: “Yes, your daughter, sir ... According to common sense, she, of course, is of a noble family; in that no one will contradict; just don’t be angry, God rest her soul ... She let Satan come to her. Such fears are set by the fact that no scripture is taken into account.
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Khoma Brut and his friends live surrounded by evil, soulless people. Everywhere Homa is in danger and deprivation. The terrible image of Viy becomes like a poetic generalization of this false, cruel world. What is the outcome? Why didn't Khoma survive the single combat with this world? Freebie and Gorobets, having learned about the death of a friend, went into the tavern to commemorate his soul. “Glorious was the man Khoma!” - says Freebie. “He was a noble man. And disappeared for nothing. But why, anyway? And this is how Gorobets answers: “But I know why he disappeared. As always, Gogol intertwines serious and funny, important and trifling. Of course, Gorobets' idea that he should have spit on the witch's tail is ridiculous. But regarding the fact that Khoma was afraid, this is serious. This is where the grain of Gogol's thought is. This story is characterized by a tragic perception of the world. Life confronts a person with evil and cruel forces. In the fight against them, a person, his will, his soul is formed. In this struggle, only the brave and brave survive. And woe to the one who is faint-hearted and afraid, death will inevitably befall the one who is crushed by fear. he: because he was afraid. The balance of power between good and evil, light and darkness in real world other than in a fairy tale. Here a person always comes out a winner, there everything is more difficult. IN real life everything becomes a victim of evil. This is what happened to the philosopher Homa Brutus. He did not have the courage, he was overcome by fear.
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CONCLUSIONS Realistic beginnings in "Vie" manifested themselves more clearly than in the folklore stories of "Evenings". Gogol depicts the simplicity and rudeness of the manners of the Bursat "estate", expressively captures the image of the rector of the seminary, for whom the request of the eminent centurion, accompanied by gifts, is the law. “Damn you,” he says to Khoma Brutus, and does not ask if you want to go or not. I will only tell you that if you still show your lynx and philosophize, then I will order you on the back and, in other ways, so unfasten you with a young birch forest that you no longer need to go to the bathhouse. The figure of the faithful servant of the centurion Cossack Yavtukh is outlined in relief. The writer gives colorful sketches folk life, life of courtyard people. In combination with the remarkable characterization of Khoma Brut, all these images and paintings determine the wide real-life richness of the work. The narration in Viy is colored with humor, which, penetrating reality, creates the general emotional tone of the story.
