Who can live well in Rus' is a social problem. Analysis of the poem “Who Lives Well in Rus'” (Nekrasov)
Nekrasov conceived the poem “Who Lives Well in Rus'” as a “people's book.” He began writing it in 1863 and ended up terminally ill in 1877. The poet dreamed that his book would be close to the peasantry.
At the center of the poem - collective image Russian peasantry, the image of a guardian native land. The poem reflects a man's joys and sorrows, doubts and hopes, thirst for freedom and happiness. All major events The lives of a peasant fit into this work. The plot of the poem “Who Lives Well in Rus'” is close to folk tale about the search for happiness and truth. But the peasants who set out on the journey are not pilgrim pilgrims. They are a symbol of awakening Russia.
Among the peasants depicted by Nekrasov, we see many persistent seekers of truth. First of all, these are seven men. Their main goal is to find “manly happiness.” And until they find him, the men decided not to toss and turn in their houses, not to see their wives, nor their little children...
But besides them, in the poem there are seekers of national happiness. One of them is shown by Nekrasov in the chapter “ drunken night" This is Yakim Nagoy. In his appearance and speech one can feel his inner dignity, unbroken by either hard work or a powerless situation. Yakim argues with the “smart master” Pavlusha Veretennikov. He defends men from the reproach that they “drink until they stupefy.” Yakim is smart, he understands perfectly why life is so difficult for peasants. His rebellious spirit does not resign himself to such a life. A formidable warning sounds in the mouth of Yakim Nagogo; Every peasant has a soul like a black cloud,
Angry, menacing - and it should be
Thunder thunders from there... The chapter “Happy” tells about another man - Ermil Girin. He became famous throughout the region for his intelligence and selfless devotion to the interests of the peasants. The story about Ermil Girin begins with a description of the hero’s litigation with the merchant Altynnikov over the orphan mill. Ermila turns to the people for help.
And a miracle happened
Throughout the market square
Every peasant has
Like the wind, half left
Suddenly it turned upside down!
Yermil is endowed with a sense of justice. Only once did he stumble when he shielded “from the recruiting little brother Mithria." But this act cost him severe torment; in a fit of repentance, he almost committed suicide. At a critical moment, Ermila Girin sacrifices her happiness for the sake of the truth and ends up in prison.
We see that the heroes of the poem understand happiness in different ways. From the point of view of the priest, this is “peace, wealth, honor.” According to the landowner, happiness is idle, well-fed, happy life, unlimited power over the peasants. In search of wealth and power, “a huge, greedy crowd goes to temptation,” writes Nekrasov.
In the poem “Who Lives Well in Rus',” Nekrasov also touches on the problem of women’s happiness. It is revealed through the image of Matryona Timofeevna. This is a typical peasant woman of the Central Russian strip, endowed with restrained beauty, filled with self-esteem. Not only did the whole weight fall on her shoulders peasant labor, but also responsibility for the fate of the family, for raising children. The image of Matryona Timofeevna is collective. She experienced everything that can befall a Russian woman. The difficult fate of Matryona Timofeevna gives her the right to say to wanderers on behalf of all Russian women:
The keys to women's happiness,
From our free will,
Abandoned, lost
From God himself!
Nekrasov reveals the problem of people's happiness in the poem also with the help of the image of the people's intercessor Grisha Dobrosklonov.
He is the son of a sexton who lived “poorer than the last shabby peasant” and an “unrequited farmhand.” A hard life gives rise to protest in this person. From childhood he decides that he will devote his life to the search for national happiness.
At the age of fifteen, Gregory already knew for sure that he would live for the happiness of his wretched and dark native corner.
Grisha Dobrosklonov does not need wealth and personal well-being. His happiness lies in the triumph of the cause to which he devoted his entire life. Nekrasov writes what fate had in store for him
The path is glorious, the name is loud of the People's Intercessor, Consumption and Siberia.
But he does not back down from the challenges ahead. Grisha Dobrosklonov sees that a people of many millions is already awakening: An Innumerable Host is rising, An Indestructible Power will be felt in it!
And this fills his soul with joy. He believes in a happy future for his native land and this is precisely the happiness of Gregory himself. To the question of the poem, Nekrasov himself answers that fighters for people’s happiness live well in Rus':
If only our wanderers could be close to home
If only they could know what was going on
with Grisha.
He heard the immense strength in his chest, The blessed sounds delighted his ears, The radiant sounds of the noble hymn ~ He sang the embodiment of the people's happiness.
G����8h g ny leaders. The poet admires their heroic strength and hard work, but also shows the negative sides of their lives. So, Yakim Nagoy says about himself that he “works until he’s dead, drinks until he’s half to death.”
However most of peasants retained their dignity. Even Yakov Verny, who was considered an “exemplary slave,” decided to protest, even if he paid for it with his own life.
Nekrasov believes that, despite the seemingly limitless patience of the people, they will rise to fight. The call to fight is the “Song of Eremushka,” where the poet proclaims:
Unbridled, wild
Enmity towards the oppressors
And great power of attorney
The poem “Schoolboy” is filled with selfless work, deep faith in the people, in their creative powers, in their talent. A village boy, a schoolboy, reminds the poet of the glorious fate of Lomonosov. Nekrasov believes that it is from the people that new ones will come, bright talents that will glorify Russia:
That nature is not mediocre,
That land has not yet perished,
What brings people out
There are so many glorious ones, just know... Nekrasov’s poetry is the poetry of life. Her harsh truthfulness is combined with high skill and perfection of form.
����8h g �Nekrasov’s leaders in the revolutionary democratic movement, the leaders of this movement: Belinsky, Dobrolyubov, Chernyshevsky, Pisarev. Nekrasov, in describing their personalities, proceeds from the fact that revolutionary-democratic activity is the most enviable and desirable destiny, and in general the role of “people's defender” for Nekrasov is, using Fet’s formula, “a patent for nobility; for any honest-minded contemporary. The features of the leaders of revolutionary democracy acquire an iconographic character, their life path appears in the traditions of the life of an ascetic martyr, an ascetic for the people.
This is the poem “In Memory of Dobrolyubov.” There is no need to look for real or fictitious features in its content; it mainly reproduces what is supposed to be. The untimely death of the critic in Nekrasov’s poem is not a specific person who once lived, but “the ideal of a public figure who at one time cherished Dobrolyubov,” as the author himself later admitted.
Nekrasov is usually presented as a poet of rural-peasant themes. But he also has urban lyrics, that is, poems about the city, in which he acts as a worthy successor to the St. Petersburg pages of “Eugene Onegin” and “ Bronze Horseman"and Blok's predecessor. A brilliant example of a poem about big city with him social dramas is "Morning". But the first three stanzas in it are not urban. First, the poet addresses “her,” connecting her sadness and mental suffering with the “poverty that surrounds us,” with which “here nature itself is one.” Then follow two “rural” stanzas with characteristic, emotionally charged epithets: dull, pitiful, wet, sleepy, “a nag with a drunken peasant, running at a gallop, fog, cloudy sky, and the author’s conclusion: “At least cry?”, “ But the rich city is no more beautiful.” The poem resurrects the motifs of early “urban” poems: “Am I Driving at Night”, “On the Street”, “Wretched and Dressed”, the cycle “About the Weather”. Life in the city is terrible; there is no consolation for the hero’s tormented soul. First of all, to the city
There is no meaning to the bustle of the city, the labor efforts of the inhabitants of the capital are alienated from them, their deeds are obvious - faces, people are not visible; “with an iron shovel... the pavement is being scraped”, “work begins everywhere”, “a fire was announced from the watchtower”, “someone was taken to the shameful square” - impersonal and vaguely personal constructions predominate. The same is true in the last lines: “someone died,” “a shot rang out somewhere - someone committed suicide.”
The human figures in the poem symbolize the alienation of people from each other and from life. The first, if not persons - there are no persons - then the first type of activity encountered in the poem turns out to be the work of an executioner. Now they will carry out a civil execution, that is, a ritual of public deprivation of civil and political rights. We then see officers riding to a duel. More whole line images passes before us.
For the poet of revolutionary democracy, trade, this engine of bourgeois progress, is the triumph of nonsense:
The traders wake up together and rush to sit behind the counters: They need to measure all day long, so that they can have a hearty meal in the evening. .
Just... It is clear that the singer of capitalist St. Petersburg was not a fan or supporter of capitalism. But here are the echoes of Nekrasov’s literary predecessors: “Choo! Cannons fired from the fortress! Flood threatens the capital” - an echo of “The Bronze Horseman”, but with a completely different emotional overtones. The beating of a thief by a janitor no longer evokes in the hero’s soul the same feelings, the sympathy that pervades the scene of the thief’s capture in the cycle “On the Street.” The words “beats” and “gotcha” are low vocabulary, colloquialism: “A thief again! They're beating me again." “They are driving a flock of geese to slaughter” - it’s clear: so that they can eat. And the final chord - suicide in the attic - you couldn’t imagine anything better in this vale!
However, there is neither a conclusion nor a chord, because at the end of the poem there is not a period, but an ellipsis, i.e. this meaningless series can be continued indefinitely. Nekrasov cut off his oppressive, crazy-and-to-the-grave review of metropolitan life mid-sentence... Under
to become the emotional coloring of the poem, the meter is a trimeter anapest, melodious and mournful. It is sung heavily, the melody creaks and stalls: the meter is disrupted by super-scheme accents at the beginning of the verse: “I believe - it’s hard not to suffer here”; “Into the hidden distance...”, “Terrible on the nerves...”; “Chu! from the fortress..."; “A shot - someone committed suicide...”
Most works of Russian classics combine artistic immortality with depth and truly inexhaustible meaning.
The problem of happiness in the poem by N. A. Nekrasov “Who Lives Well in Rus'”
One of central works Nekrasov’s poem “Who Lives Well in Rus'.” It reflected most of the motives and ideas that can be traced in Nekrasov’s works throughout his entire career. creative path: problems of serfdom, features of Russian national character, the motives of people's suffering and people's happiness - all this can be seen on the pages of the poem. A kind of depth is also created by the “incompleteness” of the poem, because the scale of the narrative and the lack of a clear ending forces readers to look at the questions posed by Nekrasov as general historical ones. Thanks to this, the narrow time frame described in the poem expands, covering several centuries of the history of the Russian people, reflecting all aspects of the life of the peasant class. And the definition of national happiness requires especially deep and serious consideration.
According to the plot, seven men meet “on a high street”:
They came together and argued:
Who has fun?
Free in Rus'?
While arguing, they did not notice how “the red sun had set” and evening came. Realizing that they were “about thirty miles away” from the house, the men decided to spend the night “under the forest along the path.” In the morning the dispute continued with new strength, and the men decide that they will not return home “until they find out” that they are truly happy in Rus'.
They go in search of a happy person. Here it makes sense to note that their criteria for happiness are quite vague, because “happiness” is a rather multifaceted concept. It is quite possible that men do not notice a happy person simply because their concepts of happiness differ from this person. This is precisely why wanderers do not see a happy person in anyone they meet. Although, for example, the sexton says:
...happiness is not in pastures,
Not in sables, not in gold,
Not in expensive stones.
“And what?” - “In complacency!..”
The happiness of a soldier lies in the fact that he has been in many battles, but remained intact, that he did not starve or be beaten to death with sticks:
...firstly, happiness,
That in twenty battles I was killed and not killed!
And secondly, more important than that,
Even in times of peace I walked neither full nor hungry,
But he didn’t give in to death!
And thirdly - for offenses,
Great and small
I was beaten mercilessly with sticks,
Just touch it - it's alive!
In turn, the landowner Gavrila Afanasyich Obolt-Obolduev has completely different values:
...Your villages are modest,
Your forests are dense,
Your fields are all around!
Will you go to the village - the peasants will fall at your feet,
You will go through forest dachas - Forests will bow to hundred-year-old trees!..
Too much different views about happiness are found in the poem. The reader can find in the work reflections on peasant happiness,
the landowner's happiness, but there is no female happiness in “Who Lives Well in Rus'.” And Matryona Timofeevna explains this to us exhaustively:
The keys to women's happiness,
From our free will Abandoned, lost from God himself!
Introducing readers to different concepts about happiness, Nekrasov not only shows the ambiguity of the problem, but also explains the presence of a huge gap between classes that persisted in Russia for many centuries. The question of the source of the people's suffering is also ambiguous here. It would seem that the answer is obvious: the existing tsarist regime, people’s poverty and oppression, and, of course, are to blame for everything. serfdom, the abolition of which did not change or simplify the painful existence of the peasants:
You work alone
And the work is almost over,
Look, there are three shareholders standing:
God, king and lord!
However, the author's position here is somewhat different. Nekrasov does not deny the terrible burden of peasant labor, but he also portrays the men themselves as powerful, unbending, capable of withstanding any work. He shows that all misfortunes happen to men by chance, as if regardless of the oppression of the landowners: Yakim Nagoy suffers from a fire, and Savely, having accidentally dozed off, loses Demushka.
By this Nekrasov wants to show that real reasons the people's suffering lies much deeper and that the Russian peasant will not find happiness in gaining freedom. From the author’s point of view, true happiness requires something completely different.
This is completely different, the reader can see true happiness in the image of Grigory Dobrosklonov - a character in whom Nekrasov combined the features advanced people of that time, the features of people who were especially close to the author (among them was N. G. Chernyshevsky):
Fate had prepared a glorious path for him, a great name
People's Defender,
Consumption and Siberia.
Grigory Dobrosklonov, being people's defender, is for real a happy person, Nekrasov believes. Despite his difficult fate, he does not become a slave to circumstances, but continues his difficult path. Love for his homeland is the most natural feeling for him, comparable to love for his mother:
And soon in the boy’s heart With love for his poor mother Love for all the Vakhlachina Merged...
The hero's real happiness lay in this boundless love and struggle for the happiness of the people:
“I don’t need any silver or gold, but God willing,
So that my fellow countrymen and every peasant may live freely and cheerfully throughout all holy Rus'!”
Dobrosklonov understands that society requires radical changes, that Russian people must destroy their slavish submission to fate and fight to improve the lives of themselves and those around them:
Enough! Finished with past settlement,
The settlement with the master has been completed!
The Russian people are gathering strength and learning to be citizens.
This is how the author sees the problem of national happiness in a multifaceted way. In addition to the ambiguity of the very concept of “happiness,” the reader sees different ways his achievements. In addition, in the poem one can see the most beautiful idea happiness, coupled here with the achievement of the public good. Nekrasov did not complete the poem “Who Lives Well in Rus',” but pointed out the right path to achieving civil ideals, as well as freedom and personal happiness of people.
The question of happiness is central to the poem. It is this question that drives seven wanderers around Russia and forces them, one after another, to sort out the “candidates” for the happy ones. In the ancient Russian book tradition, the genre of travel, pilgrimage to the Holy Land was well known, which in addition to visiting “holy places” had symbolic meaning and meant the pilgrim’s internal ascent to spiritual perfection. Behind the visible movement was hidden a secret, invisible - towards God.
I was guided by this tradition in the poem “ Dead Souls“Gogol, her presence is also felt in Nekrasov’s poem. The men never find happiness, but they get another, unexpected spiritual result.
“Peace, wealth, honor” is the formula of happiness proposed to the wanderers by their first interlocutor, the priest. The priest easily convinces the men that there is neither one nor the other, nor the third in his life, but at the same time he does not offer them anything in return, without even mentioning other forms of happiness. It turns out that happiness is exhausted by peace, wealth and honor in his own ideas.
The turning point in the men’s journey is a visit to a rural fair. Here the wanderers suddenly understand that true happiness cannot consist either in a wonderful turnip harvest, or in heroic physical strength, or in the bread that one of the “happy” eats to the full, or even in a saved life - the soldier boasts that he came out alive from many battles, and a man going to bear - that he outlived many of his fellow craftsmen. But none of the “happy” people can convince them that they are truly happy. The seven wanderers gradually realize that happiness is not a material category, not related to earthly well-being or even earthly existence. The story of the next “lucky” one, Ermila Girin, finally convinces them of this.
Wanderers are told the story of his life in detail. Whatever position Ermil Girin finds himself in - clerk, mayor, miller - he invariably lives in the interests of the people, remains honest and fair to the common people. According to those who remembered him, this, apparently, was what his happiness should have consisted of - in selfless service to the peasants. But at the end of the story about Girin, it turns out that he is unlikely to be happy, because he is now sitting in prison, where he ended up (apparently) because he did not want to take part in pacifying the popular revolt. Girin turns out to be the harbinger of Grisha Dobrosklonov, who will also one day end up in Siberia for his love of the people, but it is this love that constitutes the main joy of his life.
After the fair, the wanderers meet Obolt-Obolduev. The landowner, like the priest, also speaks of peace, wealth, and honor (“honor”). Only one more important component is added by Obolt-Obolduev to the priest’s formula - for him, happiness also lies in power over his serfs.
“Whom I want, I will have mercy, / Whom I want, I will execute,” Obolt-Obolduev dreamily recalls about past times. The men were late, he was happy, but in his former, irretrievably gone life.
Then the wanderers forget about their own list of happy ones: landowner - official - priest - noble boyar - minister of the sovereign - tsar. Only two of this long list inextricably linked with folk life- landowner and priest, but they have already been interviewed; an official, a boyar, especially a tsar, would hardly add anything significant to a poem about the Russian people, a Russian plowman, and therefore neither the author nor the wanderers ever turn to them. A peasant woman is a completely different matter.
Matryona Timofeevna Korchagina opens to readers another page of the story about the Russian peasantry dripping with tears and blood; she tells the men about the suffering she suffered, about the “spiritual storm” that invisibly “passed” through her. All her life, Matryona Timofeevna felt squeezed in the clutches of other people's, unkind wills and desires - she was forced to obey her mother-in-law, father-in-law, daughters-in-law, her own master, and unfair orders, according to which her husband was almost taken as a soldier. Her definition of happiness, which she once heard from a wanderer in a “woman’s parable,” is also connected with this.
The keys to women's happiness,
From our free will,
Abandoned, lost
From God himself!
Happiness is equated here with “free will”, that’s what it turns out to be - in “free will”, that is, in freedom.
In the chapter “A Feast for the Whole World,” the wanderers echo Matryona Timofeevna: when asked what they are looking for, the men no longer remember the interest that pushed them on the road. They say:
We are looking, Uncle Vlas,
Unflogged province,
Ungutted parish,
Izbytkova sat down.
“Not flogged”, “not gutted”, that is, free. Excess, or contentment, material well-being are placed here on last place. The men have already come to the understanding that excess is just the result of “free will.” Let us not forget that external freedom had already entered into peasant life, the bonds of serfdom have disintegrated, and provinces that were never “flogged” are about to appear. But the habits of slavery are too ingrained in the Russian peasantry - and not only in the courtyard people, whose ineradicable servility has already been discussed. Look how easily the former serfs of the Last One agree to play a comedy and again pretend to be slaves - the role is too familiar, habitual and... convenient. They have yet to learn the role of free, independent people.
The peasants mock the Last One, not noticing that they have fallen into a new dependence - on the whims of his heirs. This slavery is already voluntary - all the more terrible it is. And Nekrasov gives the reader a clear indication that the game is not as harmless as it seems - Agap Petrov, who is forced to scream allegedly under the rods, suddenly dies. The men who portrayed the “punishment” did not even touch it with a finger, but invisible reasons turn out to be more significant and destructive than visible ones. Proud Agap, the only one of the men who objected to the new “collar,” cannot stand his own shame.
Perhaps the wanderers do not find among common people happy also because the people are not yet ready to be happy (that is, according to Nekrasov’s system, completely free). The happy one in the poem is not the peasant, but the sexton’s son, seminarian Grisha Dobrosklonov. A hero who understands well the spiritual aspect of happiness.
Grisha experiences happiness by composing a song about Rus', finding the right words about his homeland and people. And this is not only creative delight, it is the joy of insight into one’s own future. In Grisha’s new song, not cited by Nekrasov, the “embodiment of people’s happiness” is glorified. And Grisha understands that it will be he who will help the people “embody” this happiness.
Fate had in store for him
The path is glorious, the name is loud
People's Defender,
Consumption and Siberia.
Grisha is followed by several prototypes at once, his surname is a clear allusion to the surname of Dobrolyubov, his fate includes the main milestones of the path of Belinsky, Dobrolyubov (both died of consumption), Chernyshevsky (Siberia). Like Chernyshevsky and Dobrolyubov, Grisha also comes from a spiritual environment. In Grisha one can also discern the autobiographical traits of Nekrasov himself. He is a poet, and Nekrasov easily conveys his lyre to the hero; Through Grisha’s youthful tenor, Nikolai Alekseevich’s dull voice clearly sounds: the style of Grisha’s songs exactly reproduces the style of Nekrasov’s poems. Grisha is just not Nekrasov-like cheerful.
He is happy, but wanderers are not destined to know about this; the feelings overwhelming Grisha are simply inaccessible to them, which means their path will continue. If we, following the author’s notes, move the chapter “Peasant Woman” to the end of the poem, the ending will not be so optimistic, but deeper.
In “Elegy,” one of his most “soulful,” own definition, poems, Nekrasov wrote: “The people are liberated, but are the people happy?” The author’s doubts also appear in “The Peasant Woman.” Matryona Timofeevna does not even mention the reform in her story - is it because her life changed little even after her liberation, that there was no more “free spirit” in her?
The poem remained unfinished, and the question of happiness open. Nevertheless, we caught the “dynamics” of the men’s journey. From earthly ideas about happiness, they move to the understanding that happiness is a spiritual category and to achieve it, changes are necessary not only in the social, but also in the spiritual structure of every peasant.
The problem of happiness is indeed stated in the poem. But there they also expand it, asking about fun and freedom. Yes, these are important parts of happiness.
All the characters have a hard time in the poem. It is especially difficult with will. For example, a priest (he is wealthy and respected), but someone dies in a distant village - you need to go there off-road. What is the will here?
And for a woman, even if she is happy for all her children, then there is always one thing and another. One child needs food, another needs new sandals. In general, there is no rest for a woman.
It is clear that the poet suggests that happiness is not in the usual peace and will, but in peace, that you are doing the right and good thing, for which you are even ready to give up your freedom. Don’t be selfish... Work for the good of the people, that same people’s happiness.
Just what is this? Before the abolition of serfdom, everyone said that this was the problem. They called for the abolition of slavery. And this is what happened after the cancellation! Everyone is unhappy: both men and gentlemen.
Perhaps misfortune comes from being forced. Now, if only men served their masters only because they love and respect them and want to help, and not because they don’t have a passport. And masters must take care of their subordinates sincerely and with love. Then there will be harmony! But this, probably, teachers and priests could only explain to everyone.
And the “happy” hero is a revolutionary, what will he achieve in the end? We went through history. And about the revolution, and about civil war... How many misfortunes there were! Where is the people's happiness? Again, not that.
And in my opinion, the walkers themselves are also happy in the poem. They obviously don't think so. In general, they associate happiness with prosperity. And they themselves are fire victims and tramps from villages with “telling” names. And then they had a goal! And a magical tablecloth from a bird appeared. No everyday life - no cooking, no washing... And they meet different people, see different landscapes. And they became friends with each other, although at first they were ready to fight! This is also happiness, although they have not understood it yet. But when they return to their poor villages, they will tell everyone, they will remember this great adventure... And they will understand how happy they were!
I would also be interested in walking around Russia with friends and conducting such a “opinion survey.” And do not worry about everyday life, but seek the truth for the benefit of everyone. Class!
By the way, happiness is such a complex concept. So we wrote an essay on it. And everyone still has their own happiness. And here we are talking about the whole people's happiness. It's very difficult to put everything together. There, for the peasant there is one happiness (the harvest), and for the priest it is another (the parish). What if the happiness of one and the other contradicts? The peasant gets more freedom, and the master gets more servants. And how to connect it all?
The search for happiness, I believe, is also happiness. How preparing for a holiday is sometimes more enjoyable than the holiday.
The problem of national happiness in Nekrasov’s poem Who Lives Well in Rus' Essay 10th Grade
Nikolai Alekseevich Nekrasov, one of the most talented writers of the nineteenth century, began the poem in 1863 and composed it until the end of his life, until 1877. The writer devoted his life to poems about the tyranny of the Russian people. Even in deep childhood, he was not indifferent to the topic of his father’s cruel treatment of the peasants. The poem was a continuation of the poem “Elegy”, where the question was posed:
"The people are liberated,
But are the people happy?
The poem was the result of Nekrasov’s reflection on the theme of poverty, tyranny of peasants by landowners, drunkenness in Rus', and the inability of peasants to stand up for themselves. After the abolition of serfdom, much in the life of the peasants had to change, because, it would seem, this is freedom, but the peasants are so accustomed to their life that they do not even know the meaning of the word “freedom.” And for them, little has changed in life: “Now, instead of the master, the volost will do the fighting,” writes the author.
The composition of the poem consists of individual chapters, related motives roads of the main characters. It also contains fairy-tale elements and songs. Seven wanderers with names that already speak to us from the villages of Zaplatovo, Dyryaevo, Razutovo, Znobishino, Gorelovo, Neelovo and Neurozhaiko - become truth-seekers of the world of a happy person. One claims that the happiest is the priest, another says that the boyar, the third that the king.
To dispel their dispute, the wanderers decide to conduct a survey of residents. They offer vodka for free in exchange for a story about their happiness. There were a lot of people willing. By this, the author also shows the problem of drunkenness in Rus'. And this is not surprising, because from such difficult life It's hard not to sleep. However, they claim to be happy. The sexton put it this way: for him, happiness is drunkenness, for which he is simply kicked out. The next soldier comes up, he says that he is happy as he served, but did not die. Then the grandmother is pleased with the harvest. The line continues to grow, but the travelers realize that they wasted their time.
Soon, researchers of human happiness go to Matryona Kochergina, she says that for her happiness is her children. With this, the writer paints the image of a Russian woman, describing her difficult fate. “It’s not a matter of looking for a happy woman among women,” declares Matryona.
Grisha can be considered a truly happy person. From his song you can understand that he is truly the most happy man. Grisha is the main character in the poem. He is honest, he loves the people and understands them. Grisha connects his happiness with the fate of the people; he is happy when others are happy. In the image of Dobrosklonov, the author sees hope for the future of Russia. And yet there are happy people in Rus', it’s a pity that the wanderers never knew this.
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Velvet autumn sounds very poetic. If I didn’t know the meaning of this expression, I would still understand that we're talking about about a pleasant season, about a mild climate, warm air... associations with something very gentle
This summer has been absolutely wonderful. I spent almost all my time at my grandmother’s dacha. Lives in her yard German Shepherd named Bars. Even though the dog is a guard dog, it turned out to be very kind towards me.
At the center of Nekrasov’s poem “Who Lives Well in Rus'” is an image of life in post-reform Russia. Nekrasov worked on the poem for 20 years, collecting material for it “word by word.” It covers the folk life of Russia at that time in an unusually broad way. Nekrasov sought to portray in the poem representatives of all social strata - from the poor peasant to the tsar. But, unfortunately, the poem was never finished. This was prevented by the death of the author. Main question The work is clearly stated already in the title of the poem - who can live well in Rus'? This question is about happiness, well-being, about the human lot, fate. The idea of the painful lot of the peasant, of peasant ruin, runs through the entire poem. The position of the peasantry is clearly illustrated by the names of the places where the truth-telling peasants come from: Terpigorev county, Pustoporozhnaya volost, villages: Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neelovo. Having asked themselves the question of finding a happy, prosperous person in Rus', the truth-seeking peasants set off on their journey. They meet different people. The most memorable, original personalities are the peasant woman Matryona Timofeevna, the hero Savely, Ermil Girin, Agap Petrov, Yakim Nagoy. Despite the troubles that haunted them, they retained their spiritual nobility, humanity, and the ability for goodness and self-sacrifice. Nekrasov’s work is full of pictures of people’s grief. The poet is very concerned about the fate of the peasant woman. Her share is shown by Nekrasov in the fate of Matryona Timofeevna Korchagina:
Matrena Timofeevna
dignified woman,
Wide and dense
About thirty-eight years old.
Beautiful: gray hair,
The eyes are large, strict,
The richest eyelashes,
Severe and dark
She's wearing a white shirt,
Yes, the sundress is short,
Yes, a sickle over your shoulder...
Matryona Timofeevna has to go through a lot: backbreaking work, hunger, humiliation of her husband’s relatives, and the death of her firstborn... It is clear that all these trials changed Matryona Timofeevna. She says to herself: “I have a bowed head, I carry an angry heart...”, and woman's destiny compares with three loops of silk white, red and black. She concludes her thoughts with a bitter conclusion: “It’s not your business to look for a happy woman among women!” Speaking about the bitter fate of women, Nekrasov never ceases to admire the amazing spiritual qualities of the Russian woman, her will, self-esteem, pride, not crushed by the most difficult living conditions.
A special place in the poem is given to the image of the peasant Savely, the “hero of the Holy Russian”, “the hero of the homespun”, who personifies the gigantic strength and fortitude of the people, inciting the rebellious spirit in them. In the episode of the riot, when the peasants, led by Saveliy, who had been restraining hatred for years, push the landowner Vogel into the pit, not only the strength of the people’s anger is shown with remarkable clarity, but also the long-suffering of the people, the disorganization of their protest. Saveliy is endowed with the features of the legendary heroes of Russian epics - heroes. About Savelia, Matryona Timofeevna tells the wanderers: “He was also a lucky one.” Savely’s happiness lies in his love of freedom, in his understanding of the need for an active struggle of the people, who can only achieve a “free”, happy life through active resistance and action.
Based moral ideals people, based on the experience of the liberation struggle, the poet creates images of “new people” - people from peasant environment who became fighters for the happiness of the poor. This is Ermil Girin. He earned honor and love through strict truth, intelligence and kindness. But Yermil’s fate was not always favorable and kind to him. He ended up in prison when the “Frightened province, Terpigorev district, Nedykhanev district, the village of Stolbnyaki” rebelled. The pacifiers of the riot, knowing that the people would listen to Yermil, called him to exhort the rebellious peasants. But Girin, being a defender of the peasants, does not call them to humility, for which he is punished.
In his work, the author shows not only strong-willed and strong peasants, but also those whose hearts could not resist the corrupting influence of slavery. In the chapter “The Last One” we see the lackey Ipat, who does not want to hear about freedom. He remembers his “prince,” and calls himself “the last slave.” Nekrasov gives Ipat an apt and angry assessment: “a sensitive lackey.” We see the same slave in the image of Jacob the faithful, exemplary slave:
Yakov had only joy
To groom, protect, please the master...
All his life he forgave the master's insults and bullying, but when Mr. Polivanov handed over his faithful servant's nephew as a soldier, having coveted his bride, Yakov could not stand it and took revenge on the master with his own death.
It turns out that even morally deformed slaves, driven to extremes, are capable of protesting. The entire poem is imbued with a feeling of the inevitable and imminent death of a system based on slavish obedience.
The approach of this death is felt especially clearly in the last part of the poem - “A Feast for the Whole World.” The author's hopes are associated with the image of an intellectual from the people, Grigory Dobrosklonov. Nekrasov did not have time to complete this part, but still the image of Grigory turned out to be holistic and strong. Grisha is a typical commoner, the son of a farm laborer and a semi-poor sexton. He chooses the path of conscious revolutionary struggle, which seems to him the only possible way for the people to gain freedom and happiness. Grisha’s happiness lies in the struggle for a happy future for the people, so that “every peasant can live happily and freely throughout Holy Rus'.” In the image of Grigory Dobrosklonov, Nekrasov presented readers with the typical character traits of a leading man of his time.
In his epic poem, Nekrasov poses the most important ethical problems: about the meaning of life, about conscience, about truth, about duty, about happiness. One of these problems directly follows from the question formulated in the title of the poem. What does it mean to “live well”? What is true happiness?
The heroes of the poem understand happiness in different ways. From the point of view of the priest, this is “peace, wealth, honor.” According to the landowner, happiness is an idle, well-fed, cheerful life, unlimited power. On the road leading to wealth, career, power, “a huge crowd is coming towards temptation.” But the poet despises such happiness. Nor does it attract truth-seeking heroes. They see a different path, a different happiness. For the poet, the happy life of the people is inseparable from the thought of free labor. A person is happy when he is not shackled by slavery.
