The large-scale work “Who Lives Well in Rus'”, which tells about seven peasants who went in search of a happy person, was written by the great Russian writer N. A. Nekrasov. We offer you to get acquainted with a brief literary analysis of Nekrasov's poem according to the plan. This presentation of the material may be useful for work in literature lessons in grade 10, and preparation for the exam. Nekrasov’s work “Who Lives Well in Rus'” does not have a specific year of writing, since the writer created the poem from the first half of 1860 to 1876.
Brief analysis
Year of writing- 1866 - 1876
History of creation- The history of creation was long, and the writer conceived several more parts of the poem, but the premonition of the approaching death did not make it possible to put the plans into practice.
Subject- The poem was created some time after the abolition of serfdom, and its main theme is the freedom received by the peasantry. Village men, free and free, go in search of happiness, they go all over their native land, where people work everywhere, and the poem is filled with the theme of happiness, labor, and the Motherland.
Composition- The structure of the poem was formed from four parts that the author managed to create.
Genre- The writer called his work "the epic of peasant life", and the genre "Who lives well in Rus'" is an epic poem.
Direction- Realism, in which folklore fragments and fairy-tale details are added.
History of creation
The writer began his work on the poem after the reform of 1861. The development of a serious illness for some time suspended the work of the writer. Then he continued to create the work, but the development of the disease again prevented him from finishing the poem. In 1876, already in a serious condition, the writer finished the chapter "A Feast for the Whole World." “Who is living well in Rus'?” - an unfinished story, which the author very much regretted in a conversation with his sister, shortly before his death.
Subject
In the poem “To whom it is good to live in Rus'”, the analysis of the work will be incomplete if its problems are not analyzed. In the global work of Nekrasov, there are a large number of topical problems of that time.
Philosophical and moral questions concerning all spheres of life of the peasantry, who received the long-awaited freedom, become the author in first place. The meaning of the work expressed in the fact that the degree of self-consciousness is growing among the peasantry. The theme of freedom, a happy future, overcoming slavery in oneself, this main idea poems, its main idea.
The main thing that the poem teaches is its true life lessons. It is necessary to unite the working people to achieve universal equality and independence. Only joint efforts and common conscious work for the sake of the motherland can lead to strengthening and prosperity. Happiness lies in living for the people, from the analysis of the work we can conclude that the main happy in the poem is Grisha Dobrosklonov, an ideological fighter and patriot of his country.
Composition
The composition of the unfinished work is chaotic, which makes it unique in its own way; it was assembled by the author's like-minded people from his sketches and drafts.
Prologue is an exposition of the poem, where the heroes meet, seven men from different villages. Next comes the plot of the development of the action: after the dispute that has arisen, the heroes take an oath not to return to their native lands until they find the culprit of the dispute, the one “who lives well in Rus'”.
Main, large part of a poem, consists of many fragments and episodes. Walking in search of a happy person across the boundless native land, the heroes become participants in many events, meet various people on their way. For some of these people, happiness lies in the simplest and most ordinary things - a large turnip has grown, and already happiness. But, gradually, as the wanderers advance, the self-consciousness of the peasants grows more and more, they begin to see happiness already in higher sublimations.
Climax is a meeting with Grisha Dobrosklonov, who can be called a happy person. This is already an ideological revolutionary, a leader who encourages the people to fight for universal happiness. He is firmly convinced that his destiny is to serve the truth, he is ready to sacrifice his life to high ideals for the sake of his Fatherland.
The author himself attributed “A Feast for the Whole World” to the second part of the poem, but when he realized that he could no longer complete the work, he transferred it to the final part, as if leaving his poetic testament, expressed in a purely revolutionary content.
middle parts poems in new editions are arranged differently, but from this the poem does not lose its deep content, and the meaning of the work.
Thanks to the creative originality of the great poet, each of the parts of the poem can exist as a separate work, or be formed into a single whole, a work of deep content.
Some critics reacted ambiguously to Nekrasov's poem, but most literary critics and researchers of his work highly appreciated this large-scale epic work. In their opinion, only Nikolai Alekseevich, like no one else, understood and felt the Russian people, could think and think in terms of their concepts.
Main characters
Genre
The work is based on two types of literature: lyrics and folk epic, and it can be designated with full confidence as epic poem.
The epic component is that the poem describes a whole historical period of Russia after 1860, it describes a huge number of heroes, and also includes elements of folklore in its narrative.
The poem is written in verse, where there are typical symbols of poetry, lyrical digressions, original artistic means. The main direction of the poem is realism, interspersed with fantastic and fabulous elements. The compositional form is sustained in the form of a journey, which makes it possible to contain a variety of life pictures.
The finale of the poem "To whom it is good to live in Rus'" reflects the writer's own point of view on the life of Russia in the post-serfdom period.
Artwork test
Analysis Rating
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The relevance of Nekrasov's work "Who lives well in Rus'"
Nikolai Alekseevich Nekrasov is a wonderful Russian poet whose works are dedicated to the people. Since childhood, we have been reading his poems about peasant children, Russian women, the urban poor, and nature. Years go by, we grow up, but Nekrasov remains a poet, to whose works we return again and again, we discover poems, poems, songs of our favorite author that have not yet been read.
In the works of Nekrasov, we hear sad notes of hopelessness, longing. They disturb the soul, make you take a closer look at yourself and the world around you.
Yaroslavl land, which became the "small homeland" for the poet, left an imprint on all his work. Nekrasov spent his childhood in the village, on the banks of the Volga, on the estate of his serf father. Communicating with the peasants, he absorbed the kindness, sincerity, breadth of the soul of the Russian people. Knowing well the life of ordinary people, the poet was imbued with their pressing problems. And then he sincerely and honestly told in his works about the hard fate of the people. His poems were a protest against the unrest reigning in the country. Honestly and openly in the poem "" Nekrasov declares about lawlessness, atrocities, and desecration of human life.
The beginning of the work reminds me with its beginning of the old Russian epic. Indeed, than not a fairy tale:
In what year - count
In what land - guess.
On the pillar path
Seven men got together...
But this impression is formed only when reading the prologue. The further we move with the seekers of happiness, the more often we encounter the harsh reality of Russia in the second half of the nineteenth century. What are the views on well-being of our travelers? Some consider a priest, an official, happy, others - a landowner, a king ... The dispute between the peasants shows that they do not have a single concept of happiness. The very first meetings bring confusion into the souls of our wanderers: a clergyman does not live better than them, even though he eats more satisfyingly:
In the dead of autumn night
In winter, in severe frosts,
And in the spring flood
Go where you are called!
What is the peace of the ass?..
A series of new disappointments follows. How many of them were “happy” here: both, and Timofeevna, and Yakim Nagoy. But their life seems serene only to an outside observer. Who better to tell about themselves, if not themselves? But there is no joy in their narratives, the life of a simple person is full of adversity, the human soul hides a lot of grief in itself.
Nekrasov tells with sympathy about people who mistakenly consider themselves happy and are ready to tell passers-by about their lives for a “cup of vodka”. How many of them, "prosperous"! But what is their happiness? In death, which did not touch the narrator, but took away those close to him from life, in the remarkable strength that a cunning person uses, and squeezes all the juice out of a hero, or in vodka, giving oblivion from worldly affairs:
And in that, firstly, happiness,
What in twenty battles
I was, and not killed!
The story about Yermil Girin shows the wanderers that they are not looking for a happy place. Separate bright images stand out against the background of the peasant world. Such is, for example, . Everything that he does, than he lives, is aimed at finding the happiness of the people. Girin is honest with the peasants, honors ancient Russian customs. It seems that this is a fairy-tale hero, acting among the people in a difficult time for her. All the best that is in Ermil Girin attracts the attention of others, makes them fall in love with this person:
He had everything he needed
For happiness...
... Honor enviable, true,
Not bought by money
Not fear: strict truth,
Mind and kindness!
Gradually, wanderers develop a single concept of happiness and a happy person. You should not look for well-being in your personal life, it is not there: Nekrasov leads us to such an idea. Only in the honor of the people can true bliss be found, although this does not bring any material benefits to a person, except for the name of the "people's protector", consumption and Siberia. The author's position gradually becomes the worldview of wanderers.
Nekrasov draws the image of an intellectual who devotes his life to serving the people:
Go to the downtrodden
Go to the offended -
Be the first there!
In the struggle for people's happiness, he will find the meaning of his life. The author brings us to this thought at the end of the work. Only in selfless service to the people did the poet see the meaning of life and the true purpose of man. He endows Grisha with the best features of a fighter for the people's happiness. The road of the "people's protector" is difficult, but:
They walk on it
Only strong souls
loving,
To fight, to work...
Any honest person can be in the place of Dobrosklonov, you just need to love your homeland and respect the people: With love for a poor mother
Love for all vakhlachin
Merged - and fifteen years
Gregory already knew
What will live for happiness
Wretched and dark native corner.
Nekrasov's work "Who Lives Well in Rus'" is still relevant today. Years pass, times change, months, weeks, days fly, and a person living on earth strives for happiness, wants to find it, but does he find it? We do not have the balance of the soul necessary for this state, and happiness is increasingly associated with the word "money". However, I believe that someday we will know true bliss. For me, the concept of "happiness" consists of several components - it is the ability to find one's place in life, to do what one loves and is interesting, to live a rich life and to realize oneself as a part of our world, in harmony with the surrounding nature. And my favorite poet supports me in this conviction:
The son cannot look calmly
On the mother's mountain,
There will be no worthy citizen
To the Fatherland is cold in soul,
He has no bitterness...
Go into the fire for the honor of the Fatherland,
For conviction, for love...
Nikolai Alekseevich Nekrasov is a wonderful Russian poet whose works are dedicated to the people. Since childhood, we have been reading his poems about peasant children, Russian women, the urban poor, and nature. Years go by, we grow up, but Nekrasov remains a poet, to whose works we return again and again, we discover poems, poems, songs of our favorite author that have not yet been read.
In the works of Nekrasov, we hear sad notes of hopelessness, longing. They disturb the soul, make you take a closer look at yourself and the world around you.
Yaroslavl land, which became the "small homeland" for the poet, left an imprint on all his work. Nekrasov spent his childhood in the village, on the banks of the Volga, on the estate of his serf father. Communicating with the peasants, he absorbed the kindness, sincerity, breadth of the soul of the Russian people. Knowing well the life of ordinary people, the poet was imbued with their pressing problems. And then he sincerely and honestly told in his works about the hard fate of the people. His poems were a protest against the unrest reigning in the country. Honestly and openly in the poem “To whom it is good to live in Rus',” Nekrasov declares about lawlessness, atrocities, and desecration of human life.
The beginning of the work reminds me with its beginning of the old Russian epic. Indeed, than not a fairy tale:
In what year - count
In what land - guess.
On the pillar path
Seven men got together...
But this impression is formed only when reading the prologue. The further we move with the seekers of happiness, the more often we encounter the harsh reality of Russia in the second half of the nineteenth century. What are the views on well-being of our travelers? Some consider a priest, an official happy, others - a landowner, a tsar ... The dispute between the peasants shows that they do not have a single concept of happiness. The very first meetings bring confusion into the souls of our wanderers: a clergyman does not live better than them, even though he eats more satisfyingly:
... In the dead of autumn night,
In winter, in severe frosts,
And in the spring flood
Go where you are called!
What is the peace of the ass?..
A series of new disappointments follows. How many of them were “happy” here: Ermil Girin, and Matrena Timofeevna, and Yakim Nagoi. But their life seems serene only to an outside observer. Who better to tell about themselves, if not themselves? But there is no joy in their narratives, the life of a simple person is full of adversity, the human soul hides a lot of grief in itself.
Nekrasov tells with sympathy about people who mistakenly consider themselves happy and are ready to tell passers-by about their lives for a “cup of vodka”. How many of them, "prosperous"! But what is their happiness? In death, which did not touch the narrator, but took away those close to him from life, in the remarkable strength that a cunning person uses, and squeezes all the juice out of a hero, or in vodka, giving oblivion from worldly affairs:
And in that, firstly, happiness,
What in twenty battles
I was, and not killed!
The story about Yermil Girin shows the wanderers that they are not looking for a happy place. Separate bright images stand out against the background of the peasant world.
vivid images. Such, for example, is Yermil. Everything that he does, than he lives, is aimed at finding the happiness of the people. Girin is honest with the peasants, honors ancient Russian customs. It seems that this is a fairy-tale hero, acting among the people in a difficult time for her. All the best that is in Ermil Girin attracts the attention of others, makes them fall in love with this person:
He had everything he needed
For happiness...
... Honor enviable, true,
Not bought by money
Not fear: strict truth,
Mind and kindness!
Gradually, wanderers develop a single concept of happiness and a happy person. You should not look for well-being in your personal life, it is not there: Nekrasov leads us to such an idea. Only in the honor of the people can true bliss be found, although this does not bring any material benefits to a person, except for the name of the "people's protector", consumption and Siberia. The author's position gradually becomes the worldview of wanderers.
Nekrasov draws the image of an intellectual who devotes his life to serving the people:
Go to the downtrodden
Go to the offended -
Be the first there!
In the struggle for the happiness of the people, Grisha Dobrosklonov will find the meaning of his life. The author brings us to this thought at the end of the work. Only in selfless service to the people did the poet see the meaning of life and the true purpose of man. He endows Grisha with the best features of a fighter for the people's happiness. The road of the "people's protector" is difficult, but:
... they follow it
Only strong souls
loving,
To fight, to work...
Any honest person can be in the place of Dobrosklonov, you just need to love your homeland and respect the people: With love for a poor mother
Love for all vakhlachin
Merged - and fifteen years
Gregory already knew
What will live for happiness
Wretched and dark native corner.
Nekrasov's work "Who Lives Well in Rus'" is still relevant today. Years pass, times change, months, weeks, days fly, and a person living on earth strives for happiness, wants to find it, but does he find it? We do not have the balance of the soul necessary for this state, and happiness is increasingly associated with the word "money". However, I believe that someday we will know true bliss. For me, the concept of "happiness" consists of several components - it is the ability to find one's place in life, to do what one loves and is interesting, to live a rich life and to realize oneself as a part of our world, in harmony with the surrounding nature. And my favorite poet supports me in this conviction:
The son cannot look calmly
On the mother's mountain,
There will be no worthy citizen
To the Fatherland is cold in soul,
He has no bitterness...
Go into the fire for the honor of the Fatherland,
For faith, for love...
The works of Nikolai Alekseevich Nekrasov are always distinguished by their social orientation, he created his poems and poems “about the people and for the people”, describing their problems, thoughts and interests, life and customs. Is no exception and "Who in Rus' to live well?". This well-known work reflected the difficult situation that developed in Russia after the abolition of serfdom.
At the very beginning of the poem, in the prologue, seven men gathered who started an argument, trying to find out "who lives happily, freely in Rus'." And for this they set off on a journey, meeting on their way and listening to stories about people completely different in their position in society. This is a priest, and a landowner, and a peasant woman Matryona Timofeevna, and Yermil Girin, and a soldier who returned to his homeland and sees his happiness in this, and seminarian Grisha Dobrosklonov, and many others. Few heroes we can call truly happy, from the point of view of the author, and none - according to the men. After all, what is happiness for them? A clear definition of this is given by the sexton, who appears at the very beginning of their journey, who said:
What is happiness, in your opinion?
Peace, wealth, honor?
Isn't that right, dear ones?
They said, "Yes."
You can try to apply this “formula” to the fates of different heroes and understand why the wanderers did not find happy people among everyone they met on the way.
The first person with whom the peasants started a conversation about a subject of interest to them was a priest. From his very first words (“Orthodox! It is a sin to grumble at God…”) we understand that the story will not be joyful, that the clergymen do not live freely and cheerfully, that everything that is said about them is the invention of ignorant people. After all, the priest has neither wealth, nor honor, nor peace. Yes, and where would they come from if the priest lives only on donations from parishioners and money earned at weddings and funerals, not being able, unlike the peasants, to cultivate their own land. If at any hour, on any day of the week, in any weather, be it frost, thunderstorm, severe heat or flood, he must go to a dying person, confess him, perform the necessary rites, and then serve the service and deal with his pressing problems. If people “compose joker tales and obscene songs” about clergymen, name-calling his wife and children, then what kind of happiness can we talk about? The priest has no peace, no respect, no money.
The situation is no better for the landlords. After the abolition of serfdom, they turned out to be completely unadapted to the new conditions, they do not know how to do anything, because their parents and teachers prepared them for a quiet life based on the exploitation of the labor of serfs, because they were not taught the things necessary for the new time. And the image of a "ruddy, portly, squat" landowner makes us feel sorry, because maybe he would like to start all over again now, but he cannot. “The great chain broke, it broke, it jumped. One end on the master, the other on the peasant! .. "
A little closer to the "ideal" Ermil Girin. He has two components of happiness: the respect of others and wealth. With his honesty, decency, nobility and high morality, he earned the trust of all the people who surround him, he was elected headman. But, despite all this, Ermila has no peace, which means that there is no full-fledged happiness. Once having stumbled, he cannot forgive himself for this, although from the point of view of those around him, the act is completely justified and does not cause indignation or contempt and anger. And in fact, what's wrong with the fact that instead of his brother, he recruited another person, and not with vile deceit and betrayal, but by paying him and his mother a lot of money for this. Girin's conscience cannot stand such a test: he wants to hang himself, and when he is literally taken out of the noose, he retires and decides to take up the mill. Moreover, when buying at auction, and when using it, we can again be convinced of the honesty and decency of this person, in his incorruptibility and nobility. Unfortunately, people like Yermil really cannot find peace, because a truly honest person is honest in everything. And in the end, when Kirin refuses to take part in the suppression of the rebellion, he is imprisoned.
But all these are male characters, and Nekrasov also refers to a woman in his work - Matryona Timofeevna, whose fate is described in a whole chapter. The female lot in Rus' is hard, the heroine had a hard time in life. At first, she is forced to endure the constant nagging of her mother-in-law and sister-in-law, the harassment of the "master manager", then she experiences the death of her first-born, Dyomushka, incurs disgrace by accepting flogging instead of her son Fedotushka, hunger. Then a new misfortune comes: Matryona's husband is recruited, and here the brave woman is ready to fight for her happiness: she goes to the city and makes her way to the governor's wife, who helps her restore justice. She has no wealth, no honor, much less peace. All her life she must work to feed and provide for her family, endure humiliation and numerous losses, but she also has joy in life - she loves and is loved. And this means a lot, because not many Russian women were so lucky with their husbands. In conclusion, Matryona Timofeevna tells the wanderers words that are very capacious in their essence: “But what you started is not a business - look for a happy one among the women!”.
So, according to the author, among these heroes there is not a single happy person. So who is the person who lives "freely in Rus'"? This is Grisha Dobrosklonov, who appears in the poem only in the last chapter. He was a sympathetic and loving son, and "in the heart of a boy with love for a poor mother, love for the whole Vakhlachin merged," he dreamed of going to Moscow and studying at the Novovorsite.
Of the two roads that the author designates as "the road of the road, the slave of passions" and "the narrow road, the honest road", he chooses the second. And follows it to the end. What lies ahead for him? "Fate prepared a glorious path for him, a loud name of the people's intercessor, consumption and Siberia."
His life path is not easy, fate is harsh. He has no money, no peace, no universal respect, but he decided to devote his life to the struggle for the happiness of the people, for their liberation from serf chains.
"... And fifteen years
Gregory already knew for sure
What will live for happiness
Wretched and dark native corner".
And it is the good deeds for the people, it is the zeal for the "humiliated, offended", the desire for general well-being that Nekrasov sometimes considers real human happiness at the cost of his life. You don't need money, you don't need family and honor. The lofty goal of living and, perhaps, dying for their homeland and the Russian people is the destiny of a person, this is the meaning of his whole life.
In the poem "Who is it good to live in Rus'?" The concept of happiness is multifaceted and somewhat unusual. It does not include love and friendship, that is, those feelings without which it is difficult for a person to live in the world, but the social orientation is clearly indicated: the people, their liberation from serfdom, which Grisha calls a snake.
Chelyabinsk Law College
Department of General Humanitarian and Socio-Economic Disciplines
Research work
in the discipline "Literature"
Folklore motifs in N.A. Nekrasov’s poem “Who should live well in Rus'”
Student
Gr. T-1-08, economic department: "_____" Barabash V.A. __ 2009
Teacher: "_____" Akhmetshina E.Z. 2009
Chelyabinsk
2009
Introduction
______________________________ ______________________________ _____________1
Chapter 1. Folklore
______________________________ ______________________________ _____________3
Chapter 2. Genres of folklore
______________________________ ______________________________ _____________5
Chapter 3
______________________________ ______________________________ _____________6
Chapter 4
Folklore motifs in the work of N.A. Nekrasov "Who should live well in Rus'"
______________________________ ______________________________ _____________9
Conclusion
______________________________ ______________________________ _____________18
Bibliography
______________________________ ______________________________ ____________
19
Introduction
The topic "Folklore in the work of Nekrasov" has repeatedly attracted the attention of researchers. Nevertheless, I consider it useful to return to it once more. In numerous studies, the attention of researchers was drawn mainly to the study of textual or stylistic coincidences of folklore texts and texts belonging to Nekrasov, to the establishment of "borrowings" and "sources", etc. Until now, however, the topic has not been set in literary terms. . After all, we are dealing with an artist-master. It goes without saying that this master artist, a great poetic individual, is at the same time a social figure. Nekrasov is a poet of revolutionary democracy, and this determines the nature of his poetry. And of course, it would be interesting to explore how Nekrasov uses folklore material? What goals does he set for himself? What kind of folklore material does Nekrasov take (not in the sense of an exact definition of sources, but in the sense of the qualitative, artistic and social characteristics of this material)? What does he do with this material (that is, with what compositional techniques does he introduce it, how much and how does he change it)? What is the result of his work (because this result may not coincide with the subjective goals of the artist, i.e. the artist may not their tasks)? This is to be clarified in the course of the study.
Subject
Folklore motifs in N.A. Nekrasov’s poem “Who should live well in Rus'”. Target The work consists in finding and classifying folklore motifs in the work of the revolutionary democrat of the sixties, the famous Russian poet N.A. Nekrasov “Who should live well in Rus'”.
Tasks To acquaint listeners with the definition of "folklore", to tell about its goals and objectives. Briefly reveal the main genres of folklore. Tell the story of the creation of the poem "To whom in Rus' to live well."
Investigate and classify folklore motifs in the poem "Who lives well in Rus'." To note the goals of Nekrasov's use of folk art in his works, his attitude towards it, as well as to understand what methods and methods the author uses to weave folklore into the narrative and what result he is trying to achieve.
Relevance Of course, the theme of folklore motifs in the poem "To whom it is good to live in Rus'" is relevant to this day. Folklore in this work helps us to better understand the life of the difficulties of people, their way of life, thoughts and moods. Although the way of life has changed now (there is no serfdom, people have equal rights), we still face some problems at the present time. And oral folk art, as in those days, helps to distract from the burden of problems of everyday life. Hypothesis Meaning and methods of using folklore in the work of Nekrasov. object studies are the motives of oral folk art in the poem by N.A. Nekrasov “Who in Rus' should live well”.
Subject The method of comparative analysis is used in the work. Literature Description Many collections of oral folk art of various authors were involved in the work: Rybnikov, Barsov, Shein and others. They helped to understand exactly how Nekrasov modified folklore texts, including them in his works. Also involved were reviews and criticism of the poem, articles analyzing the use of folklore in Nekrasov's work and literature in general.
Folklore
Folklore is called verbal art, which includes proverbs, ditties, fairy tales, legends, myths, tongue twisters, riddles, heroic epics, epics, legends, etc.
The word itself came to us from the Old English language and is translated as "folk wisdom". And this is profoundly true. After all, folklore embodies folk experience, traditions, ideals, worldview, that is, folk wisdom is really conveyed.
But folklore is not only folk wisdom. It is also a manifestation of the soul of the people, its self-consciousness. Each work is an expression of the life of the people, their history and way of life.
Life has never been easy for most people, and it still is, and it inevitably will always be. Many people have to work hard, routinely, earning themselves only a small bread, a tolerable existence for themselves and their loved ones. And people have long noticed that it is necessary to distract themselves, those around them, colleagues in misfortune from the daily work performed by something either cheerful or distracting attention from topical everyday life and unbearable conditions of hard and low-paid labor.
The folklore created by the people reveals the philosophy of the people, their undying faith in justice and happiness, in the victory of good over evil. The age-old ideas of folklore for the creativity of all peoples without exception, but at the same time, each people expresses general ideas in their national forms, which have evolved over the centuries and reflect the features of life and its history. For example, the hero of Russian folk tales Ivan the Fool, Emelya , the characters of the folk theater Russian Petrushka or Italian Pulcinello always triumph over their enemies, important ranks and titles, often defeat even the seemingly invincible death itself.
The huge wealth of the images presented, the variety of visual means, the expressiveness of the language, laconism - these are the distinctive qualities of folk art. Since even a very skilled writer is not able to catch up with the diverse and versatile folk fantasy, and the number of various words and their successful intricacies honed over the centuries. The artistic and aesthetic significance of folklore is very great.
Folklore, its artistic perfection, the significance of meaningful forms, like honey, attracts numerous composers, artists and writers. Many managed to inscribe themselves in history by using folklore in their works in a timely and competent manner, borrowing free of charge and learning from the people artistic skills that cannot be measured by experience, quantity and quality of fantasy. Many people know the names of the masters of the pen who grew up on a prepared
centuries on the basis of folklore. The German poet Johann Wolfgang Goethe created his immortal Faust on the basis of legends, and the Danish storyteller Hans Christian Andersen retold many folk tales to children and adults. Liked to turn to the disinterested help of folklore and Russian writers A.S. Pushkin, V.V. Mayakovsky, Maxim Gorky, N.A. Nekrasov and others (very many).
Genres of folklore
Mystery - from the old Russian "guess", which meant - to think. In a riddle, a subject description is given of a phenomenon, for recognition - guessing of which reflection is required. The riddle makes you comprehend the language of metaphor, learn to play with traditional images. Proverb is a genre of folklore. It is a logically complete phrase or a figurative aphoristic saying. Proverb always carries an instructive meaning and in most cases has a rhythmic organization. Example proverbs: "Do not count your chickens before they are hatched". Proverb- genre of folklore. IN proverb there is a certain complete meaning, unlike the proverb. Proverb - a walking expression that has not developed to a full proverb, a new image that replaces the usual word (for example, “does not knit a bast” instead of “drunk”, “I didn’t invent gunpowder” instead of “fool”, “I pull the strap”). Fairy tale - from "say"; specific, traditional narrative. The term exists only in Russian and German, in other cultures this form is referred to as a myth. In a number of studies it is designated as "small mythology". In folk culture - a form of worldly wisdom. Chastushki - a term of folk origin, introduced into literary use by G.I. Uspensky. and united the local names of ditties - gimmicks, choruses, matani, pribaski, etc. CONSPIRACY - one of the oldest genres of folklore, embodied in an artistic form the archaic ideas of our ancestors. In the broadest sense of the word, a conspiracy is a verbal formula that has a magical meaning. Russian conspiracies in Siberia are often called like this: slander, amulets, drying, dryness, whispering, words, etc. Legend (from cf.- lat. legenda"collection of liturgical passages for daily service") - one of the varietiesnon-fabulous prose folklore. poetic tradition about some historical event. In a figurative sense, it refers to the glorious, admirable events of the past. Patter - a short syntactically correct phrase in any language with an artificially complicated articulation . Tongue twisters contain similar in sound, but different phonemes (For example, c And w) and difficult-to-pronounce combinations of phonemes. Often contain alliterations and rhymes . Used for training diction and pronunciation.
The history of the creation of the poem "To whom it is good to live in Rus'"
Nekrasov gave many years of his life to work on a poem, which he called his "favorite brainchild." “I decided,” said Nekrasov, “to state in a coherent story everything that I know about the people, everything that I happened to hear from their lips, and I started “Who should live well in Rus'“. It will be the epic of modern peasant life.” The writer accumulated material for the poem, as he admitted, “by word of mouth for twenty years.” Death interrupted this gigantic work. The poem remained unfinished. Shortly before his death, the poet said: “One thing that I deeply regret is that I didn’t finish my poem “Who Lives Well in Rus'.” Nekrasov began work on the poem in the first half of the 60s of the XIX century. The manuscript of the first part of the poem was marked by Nekrasov in 1865. In that year the first part of the poem had already been written, although it had evidently begun a few years earlier. The mention in the first part of the exiled Poles (chapter "Landowner") allows us to consider 1863 as a date before which this chapter could not be written, since the suppression of the uprising in Poland dates back to 1863-1864. However, the first sketches for the poem could have appeared even earlier . An indication of this is contained, for example, in the memoirs of G. Potanin, who, describing his visit to Nekrasov’s apartment in the autumn of 1860, conveys the following words of the poet: poem "To whom in Rus' it is good to live". It was not published for a long time after that.” Thus, it can be assumed that some images and episodes of the future poem, the material for which was collected for many years, arose in the creative imagination of the poet and were partially embodied in poems earlier than 1865, which is dated the manuscript of the first part of the poem. Nekrasov began to continue his work only in the 70s, after a seven-year break. The second, third and fourth parts of the poem follow one after another at short intervals: "Last Child" was created in 1872, "Peasant Woman" - in July-August 1873, "Feast - for the whole world" - in the autumn of 1876. Publication of the poem Nekrasov began shortly after finishing work on the first part. Already in the January book of Sovremennik for 1866, the prologue of the poem appeared. The printing of the first part lasted for four years. Fearing to shake the already precarious position of Sovremennik, Nekrasov refrained from publishing the subsequent chapters of the first part of the poem. Nekrasov was afraid of censorship, which began immediately after the release of the first chapter of the poem ("Pop"), published in 1868 in the first issue of the new Nekrasov magazine "Domestic Notes". Censor A. Lebedev gave the following description of this chapter: “In the aforementioned poem, like his other works, Nekrasov remained true to his direction; in it, he tries to present the gloomy and sad side of the Russian person with his grief and material shortcomings ... in it there are ... places that are sharp in their indecency. The censorship committee, although it allowed the book “Notes of the Fatherland” to be printed, nevertheless sent a disapproving opinion about the poem “Who Lives Well in Russia” to the highest censorship authority. The subsequent chapters of the first part of the poem were published in the February issues of “Notes of the Fatherland” for 1869 (“Country Fair” and “Drunken Night”) and 1870 (“Happy” and “Landowner”). The entire first part of the poem appeared in print only eight years after it was written. content ... is in the nature of a libel for the entire nobility. ”The next part of the poem,“ Peasant Woman ”, created by Nekrasov in the summer of 1873, was published in the winter of 1874 in the January book “Notes of the Fatherland.” Nekrasov never saw a separate edition of the poem during his lifetime. In the last year of his life, Nekrasov, having returned seriously ill from the Crimea, where he had basically completed the fourth part of the poem - "Feast - for the whole world", with amazing energy and perseverance entered into combat with censorship, hoping to print "Feast ...". This part of the poem was especially virulently attacked by the censors. The censor wrote that he finds “the entire poem“ A feast for the whole world ”is extremely harmful in its content, since it can arouse hostile feelings between the two estates, and that it is especially offensive to the nobility, who so recently enjoyed landlord rights ... "However, Nekrasov did not stop fighting censorship. Bedridden by illness, he stubbornly continued to seek the publication of "The Feast ...". He alters the text, shortens it, crosses it out. “Here it is, our craft as a writer,” complained Nekrasov. - When I began my literary activity and wrote my first thing, I immediately met with scissors; 37 years have passed since then, and here I am, dying, writing my last work, and again I encounter the same scissors! Having “spoiled” the text of the fourth part of the poem (as the poet called the alteration of the work for the sake of censorship), Nekrasov counted on permission. However, "Feast - for the whole world" was again banned. “Unfortunately,” recalled Saltykov-Shchedrin, “it’s almost useless to bother: everything is so full of hatred and threats that it’s hard to approach even from a distance.” But even after that, Nekrasov still did not lay down his arms and decided to “approach”, as a last resort, the head of the Main Directorate for Censorship V. Grigoriev, who, back in the spring of 1876, promised him “his personal intercession” and, according to rumors, reached through F. Dostoevsky, allegedly considered "Feast - for the whole world" "quite possible to be printed." Nekrasov intended to bypass censorship altogether, with the permission of the tsar himself. For this, the poet wanted to use his acquaintance with the Minister of the Court, Count Adlerberg, and also resort to the mediation of S. Botkin, who was at that time the court physician (Botkin, who treated Nekrasov, was dedicated to "Feast - for the whole world"). Obviously, it was precisely for this case that Nekrasov inserted into the text of the poem “with gnashing of teeth” the well-known lines dedicated to the tsar “Glory to the people who gave freedom!”. We do not know whether Nekrasov took real steps in this direction or abandoned his intention, realizing the futility of the hassle. “A feast for the whole world” remained under a censorship ban until 1881, when it appeared in the second book of “Notes of the Fatherland”, however, with large reductions and distortions: the songs “Merry”, “Corvee”, “Soldier”, “There is an oak deck ...” and others were omitted. Most of the excerpts thrown out by censorship from "Feast - for the Whole World" were first made public only in 1908, and the entire poem, in an uncensored edition, was published in 1920 by K. I. Chukovsky. The poem "Who Lives Well in Russia" in its unfinished the form consists of four separate parts, arranged in the following order, according to the time of their writing: part one, consisting of a prologue and five chapters; "The Last"; "Peasant Woman", consisting of a prologue and eight chapters; "Feast - for the whole world." From Nekrasov's papers it is clear that according to the plan for the further development of the poem, it was supposed to create at least three more chapters or parts. In one of them, tentatively called “Smertushka” by Nekrasov, it was supposed to be about the stay of seven peasants on the Sheksna River, where they fall in the midst of an indiscriminate death of cattle from anthrax, about their meeting with an official. Citing several verses from the future chapter, Nekrasov writes: “This is a song from the new chapter “Who Lives Well in Rus'.” The poet began collecting materials for this chapter back in the summer of 1873. However, it remained unwritten. Only a few prose and poetic draft passages have survived. It is also known about the poet’s intention to tell about the arrival of the peasants in St. Petersburg, where they had to seek access to the minister, and to describe their meeting with the tsar on a bear hunt. In the last lifetime edition of “Poems” by N. A. Nekrasov (1873-1874) “To it is good to live in Rus'” is printed in the following form: “Prologue; Part One" (1865); "Last Child" (From the second part of "Who Lives Well in Rus'") (1872); “Peasant Woman” (From the third part of “Who Lives Well in Rus'”) (1873).
Folklore motifs in the poem "Who should live well in Rus'"
First of all, let us agree that by folklore we will understand the features of traditional oral poetic creativity, and not the features of lively, colloquial peasant speech. When Nekrasov wrote, for example:
Cursing swearing,
No wonder they get stuck
In each other's hair...
Look - they've got it!
Roman hits Pakhomushka,
Demyan hits Luka,
And two brothers Gubina
Ironing the rights of the hefty,
And everyone screams!
then it was very “folklore” from the point of view of an intelligent reader and, of course, quite understandable and accessible to a peasant reader, but there is no need to speak of folklore here: this is not peasant poetry, but a peasant language. The poem “To whom it is good to live in Russia” is not completely homogeneous in character: if the “Prologue”, the first part, “The Peasant Woman” and “Last Child” are designed almost entirely for the peasant reader, then in the part “A Feast for the Whole World” there are chapters and episodes presented in a completely different way (this is especially true of chapter IV - “Good time - good songs”). For
illustrations of this can be compared with at least two songs from this part. In the chapter ("Bitter Time - Bitter Songs") there is such a song ("Corvee"):
Poor, unkempt Kalinushka,
Nothing for him to flaunt
Only the back is painted
Yes, you don’t know behind the shirt ... Etc.
In chapter IV, you can take one of Grisha's songs:
In moments of despondency, oh motherland!
I am thinking ahead.
You are destined to suffer a lot,
But you won't die, I know... Etc.
Two different styles of Nekrasov (relatively speaking, "folk" and "civilian"), it seems to me, are manifested quite clearly here. However, the poem is mostly written in the "folk" style. In this regard, there is also a wide use of folklore in it. Folklore and fairy-tale material, of course, entered the plot basis of the poem. So, a talking warbler, interfering in a dispute between men and promising a ransom for a chick, is a fabulous image. The fairy-tale motif is also a self-assembled tablecloth, although its use in Nekrasov's poem is completely original: it is supposed to feed and clothe the peasants during their wanderings.
The fabulous form of plot development chosen by Nekrasov opened up the widest possibilities for him and made it possible to give a number of vivid realistic pictures of Russian reality; "fabulousness" did not interfere with realism in essence and at the same time helped to create a number of sharp clashes (otherwise it is very difficult
would be to carry out, for example, a meeting of the peasants with the king). In the future, the actual folklore material Nekrasov especially widely uses in the part "Peasant Woman". However, various folklore genres are not used equally. Particularly widely used here are, firstly, funeral lamentations (according to Barsov's collection "Lamentations of the Northern Territory"), secondly, the bride's wedding lamentations, and thirdly, lyrical family and everyday songs. Nekrasov takes mainly works of a lyrical nature, because it was in these works that the moods, feelings and thoughts of the peasantry were most clearly and effectively reflected. But Nekrasov often turns these lyrical works into an epic narrative, moreover, he fuses them into one whole, thereby creating such a complex complex that does not and cannot exist in folklore. Nekrasov inserts some songs into the narrative precisely as songs and sometimes cites them with absolute accuracy. Thus, Chapter I (“Before Marriage”) is built almost entirely on wedding lamentations from Rybnikov's collection. In this regard, it is appropriate to draw the following parallel, which allows us to draw some conclusions.
Nekrasov's chapter ends like this: The dear father ordered.
Blessed by mother
Parents put
To the oak table
With the edges of the spell poured:
"Take a tray, stranger guests
Take it with a bow!”
For the first time I bowed -
Frisky legs shuddered;
The second I bowed -
Faded white face;
I bowed for the third
And the will rolled down
From a girl's head...
From Rybnikov: Commanded my sir-father,
Bless my mother...
... Parents put
To the oak table in the capital,
To green wine in pourers.
I stood at the oak table, -
There were gilded trays in the runes.
There were crystal cups on the trays,
Drinking green wine in cups
Villains foreign strangers,
These guests are unfamiliar.
And subdued her young little head: The first time I bowed, -
My volushka rolled off the head,
Another time I bowed, -
My white face faded
The third time I bowed, -
Frisky little legs trembled,
The red girl shamed her kind-tribe ...
Undoubtedly, Nekrasov used this particular text, since the proximity
is quite obvious here. But the author did not use the material mechanically.
We see in Nekrasov an extraordinary compression of the entire text by the number of lines. Except
moreover, and each line in Nekrasov is shorter than the corresponding folklore line
(for example, Rybnikov’s “To the oak table in the capital”, Nekrasov’s “K
oak table). This gives Nekrasov's verse a great emotional
tension (folk meter is slower and more epic) and more
energy (in particular, masculine monosyllabic
clauses used by Nekrasov, while in folklore
they are not in the text). The rearrangement made by Nekrasov is characteristic: in the folklore text, at the first bow, the will rolled away, at the second, the face faded, at the third, the bride's legs quivered; Nekrasov rearranges these moments
(at first “frisky legs trembled”, then “the white face faded”, and,
finally, “the will rolled off the girl’s head”) and thus gives the presentation
great power and logic. In addition, Nekrasov has the words "And the will"
rolled off a girl's head "(with a strong male ending) complete
Matrena Timofeevna's story about a girl's life, while in folklore
lamentation further goes a long continuation, which weakens the meaning
this motive. So the master artist gives great strength and significance
the material to which he refers.
In chapter II (“Songs”), song material is presented precisely in the form of songs,
illustrating the position of a married woman. All three songs (“Stand by the court
breaks legs”, “I sleep as a baby, dozing” and “My hateful husband
rises") are known from folklore records (in particular, analogies to
the first and the third are in Rybnikov's collection, the second - in Shane). First
the song is apparently built on the basis of Rybnikov's text, but significantly
shortened and refined. Nekrasov gave the second song, apparently, completely
exactly (or almost exactly), but without the last verse, in which the husband affectionately
turns to his wife: thus, Nekrasov’s mitigation of the topic disappears. Third
the song is again given very precisely, but again without the last part, in which
the wife submits to her husband; and here Nekrasov avoids a softening ending. Except
Moreover, this song in the records is called a round dance and is a game: a guy,
depicting a husband, jokingly hits the girl-wife with a handkerchief, and after the last
couplet picks her up from her knees and kisses her (the game ends with the traditional
round dance kiss). Nekrasov gives this song as a household and
she reinforces the story of Matryona Timofeevna about the beatings of her husband. This clearly
Nekrasov's desire to show precisely the plight of
peasantry and, in particular, the peasant woman.
In the same chapter, a description of the beauty of Demushka (“How written Demushka was”)
relies on the text of the glorification of the groom; and here Nekrasov produces
significant reduction in text. Chapter IV (“Demushka”) is largely built on the basis of 9 funeral lamentations by Irina Fedosova (from the collection of Barsov). Often Nekraso uses a specific lamentation text; but it is the text that is important here,
which in itself allows you to expand the picture of peasant life. Except
Moreover, we learn in this way about the fact of the existence of funeral lamentations in
peasant environment. This use of folklore, in turn, has
double meaning: firstly, the author selects the strongest and brightest in
artistically, data and themes increase emotionality and
figurativeness of his work, and secondly, folklore
works makes it more accessible to the peasant (and in general
democratic) audience, namely this orientation towards democratic
audience is typical for Nekrasov. Especially significant here
borrowings from "Lament for the Elder", one of the most acute in the social
relation. At the same time, Nekrasov freely handles the material and, together with
that somewhat modifies it. Particularly striking is the comparison
curses to the judges at Nekrasov and Irina Fedosova. Irina Fedosova
ends Lament for the Elder thus:
You fall down, burn my tears,
You will not fall on the water, not on the ground.
You are not on God's church, on a construction site,
You fall down, burn my tears,
etc.................
