Plot basis poems are the search for a happy in Rus'. N. A. Nekrasov aims to cover as widely as possible all aspects of the life of the Russian village in the period immediately after the abolition of serfdom. And therefore, the poet cannot do without describing the life of Russian landowners, especially since who, if not them, in the opinion of peasant walkers, should live “happily, at ease in Rus'”. The peasants and the master are irreconcilable, eternal enemies. “Praise the grass in a haystack, and the master in a coffin,” says the poet. As long as gentlemen exist, there is not and cannot be happiness for the peasant - this is the conclusion to which N. A. Nekrasov leads the reader of the poem with iron consistency.
Nekrasov looks at the landlords through the eyes of the peasants, without any idealization and sympathy, drawing their images. The landowner Shalashnikov is shown as a cruel tyrant and oppressor, subjugating his own peasants by “military force”. Mr. Polivanov is cruel and greedy, unable to feel a sense of gratitude and accustomed to doing only as he pleases.
Episodic references to "masters" are present throughout the text of the poem, but in the chapter "Landlord" and part "Last Child" the poet completely shifts his gaze from people's Rus' landowner Rus' and introduces the reader to the discussion of the most critical moments social development Russia.
The meeting of the peasants with Gavrila Afanasyevich Obolt-Obolduev, the hero of the chapter "The Landowner", begins with the landowner's misunderstanding and irritation. It is these feelings that determine the whole tone of the conversation. Despite the fantastic nature of the situation when the landowner confesses to the peasants, N. A. Nekrasov manages to very subtly convey the experiences of the former serf-owner, who cannot bear the thought of the freedom of the peasants. In a conversation with the seekers of the truth, Obolt-Obolduev constantly “breaks down”, his words sound mockingly:
... Put on your hats,
Sit down, gentlemen)
The poet angrily tells satirically about the life of the landowners in the recent past, when "the chest of the landowner breathed freely and easily." Obolt-Obolduev speaks of those times with pride and sadness. The master, who owned “baptized property”, was a sovereign king in his patrimony, where everything “subdued” him:
No contradiction,
Whom I want - I have mercy,
Whom I want - I execute, -
recalls the former landowner. In conditions of complete impunity, the rules of behavior of the landlords, their habits and views were formed:
Law is my wish!
The fist is my police!
sparkling blow,
a crushing blow,
Cheekbone blow!..
But the landowner immediately stops short, trying to explain that strictness, in his opinion, came only from love. And he recalls, perhaps, even scenes dear to the heart of the peasant: a common prayer with the peasants during the all-night service, the gratitude of the peasants for the lord's mercy. It's all gone. “Now Rus' is not the same!” - Obolt-Obolduev says bitterly, talking about the desolation of estates, drunkenness, thoughtless cutting down of gardens. And the peasants do not interrupt, as at the beginning of a conversation, the landowner, because they know that all this is true. The abolition of serfdom really hit "one end on the master, the other on the peasant."
The chapter "The Landowner" brings the reader to an understanding of the reasons why serf Rus' could not be happy. N. A. Nekrasov leaves no illusions, showing that a peaceful solution to the age-old problem of landowners and peasants is impossible. Obolt-Obolduev is typical image a serf-owner who was accustomed to living according to special standards and who considered the labor of the peasants a reliable source of his abundance and well-being. But in the part “Last Child”, the poet shows that the habit of ruling is just as characteristic of the landowners as the peasants - the habit of submitting. Prince Utyatin is a gentleman who "has been acting weird and fooling all his life." Even after the 1861 reform, he remained a cruel feudal despot. The news of the royal decree causes Utyatin to have a stroke, and the peasants play a ridiculous comedy, helping the landowner to remain convinced that serfdom returned. The “last child” becomes the personification of the master's arbitrariness and the desire to outrage the human dignity of the serfs. Completely unaware of his peasants, the prince gives ridiculous orders: he orders a six-year-old boy to be married to a seventy-year-old widow, he appoints a deaf-mute as a watchman, he orders the shepherds to calm the herd so that the cows do not wake up the master with their lowing. Not only are the orders of the “last child” absurd, even more absurd and strange is he himself, stubbornly refusing to come to terms with the abolition of serfdom.
From the pictures of the past, N. A. Nekrasov moves on to the post-reform years and convincingly proves that old Rus' is changing its appearance, but the feudal lords have remained the same. Fortunately, their slaves are gradually beginning to change, although there is still a lot of humility in the Russian peasant. There is still no movement of popular strength that the poet dreams of, but the peasants are no longer waiting for new troubles, the people are awakening, and this gives the author reason to hope that Rus' will be transformed.
“The Legend of the Two Great Sinners” sums up the original reflections of N. A. Nekrasov about sin and happiness. In accordance with the ideas of the people about good and evil, the murder of the cruel pan Glukhovsky, who, boasting, teaches the robber:
You have to live, old man, in my opinion:
How many slaves I destroy
I torture, I torture, I hang,
And I would like to see how I sleep! -
becomes a way to cleanse your soul from sins. This is a call addressed to the people, a call to get rid of tyrants.
Nekrasov's poem "Who Lives Well in Rus'" was the pinnacle of the poet's work. In that monumental work, which can rightfully be called an epic folk life, Nekrasov drew a panorama of pre-reform and post-reform Russia, showed the changes that took place in the country at that time. The poem itself was written in the post-reform era, when the whole essence of the reform became clear to the peasants. Instead of the benefits promised by the government, it doomed the peasant to ruin and bondage. The people themselves saw all the "good" from the reform and caustically condemned it:
You are good, royal letter, Yes, you are not written about us ...
Already the beginning of the poem, its prologue, telling about the men who argued about
who “live happily, freely in Rus'”, introduces us to the atmosphere of the sad existence of the people. To answer this question, seven temporarily liable peasants decide to walk around Russia and see who lives best of all and where happiness is. The very list of villages from which the peasants come is convincingly eloquent:
Get together seven men
Seven temporarily liable,
tightened province,
County Terpigorev,
empty parish,
From adjacent villages -
Zaplatova, Dyryavina,
Razutova, Znobishina,
Gorelova, Neelova,
Crop failure too.
The peasants will later have to go through the Frightened and Illiterate provinces, they will meet with the inhabitants of the villages of Bosovo, Dy-moglotovo, Adovshchina, Stolbnyaki.
On their way the peasants will also come upon a priest and a landowner. These two worlds, two ways of life - the world of peasants and the world of masters - are opposed to each other in the poem. The author lovingly draws the peasants, shows their gloomy life, which is rather akin to simple survival, and sharply criticizes the feudal landowners. The unscrupulousness of the landlords and the narrow-mindedness of the cruel despots, who turned their villages into "Nyelovs" and "Razutovs", contrasts sharply with the breadth and moral ideals peasants. Yakim Nagoi, Agap Petrov, headman Vlas, Yer-mil Girin, Klim Lavin, Matrena Timofeevna, grandfather Savely - these and other peasants are shown in close-up in the poem. Nekrasov emphasizes them spiritual beauty and nobility. Describing the peasants, the author does not hide their weak sides. A man likes to roam at the "fair fair", to tighten the "funny", he can get enough sleep after drinking and fighting in the ditch. Yakim Nagoi himself says that he "works to death, drinks half to death." The peasant is rude, uncouth and stubborn:
Man, what a bull: vtemyashitsya In the head, what a whim, You can’t knock it out with a stake: they resist, Everyone stands on his own!
But the peasants were already tired of being submissive and enduring rudeness. Such is Agap Petrov. The rude, intractable peasant was tired of listening to the “sawing” of the master, who “calculated his rights of the nobility to him,” and he told the landowner in the face everything that the peasants thought about him. Agap perishes, unable to endure the abuse of his human dignity. In Yakima Nagom Nekrasov showed another peculiar people's truth-seeker. Yakim lives the same working, beggarly life, like all peasants. But he has a rebellious disposition. Yakim is ready to stand up for his rights, there is nothing servile about him, he is an honest worker, jealously protecting his human dignity.
Lives - fiddling with the plow, And death will come to Yakimushka - As a lump of earth falls off, What dried up on the plow ...
No less difficult is the fate of the Russian woman, which is shown on the example of the life of Matrena Timofeevna Korchagina. Only in early childhood and her life was happy:
Tsne happiness fell in the girls: We had a good, non-drinking family ...
But even in a good family, small children are already accustomed to work. Matrena also started working at the age of five. When she got married, she "fell from a girl's fate into hell." The bullying of her husband's relatives, beatings, hard labor and the death of a child fell to her lot. Therefore, Matrena says to the wanderers - "... it's not the case - to look for a happy woman among the women." But a difficult life, full of hardships and deprivations, did not break Matryona. She managed to preserve kindness, generosity, nobility - exactly the qualities that are inherent in Russian women.
Despite the fact that the Russian peasant is uneducated and illiterate, he goes to the market to “drink bitter”, he is not without cunning, ingenuity and resourcefulness. One of these savvy peasants is Klim Yakovlich Lavin, who managed to win the favor of the landowner by cunning and became a steward to make life easier for the peasants.
Among the peasants there are already those who are capable of a real struggle. Such is Savely - "hero of the Holy Russian." His character combines love of freedom, mighty strength (he used to hunt a bear alone), contempt for slavish obedience, pride, and human dignity. “Our axes lay there for the time being,” Saveliy says. He ended up in hard labor, but retained fortitude, courage, intelligence, pride and nobility: "branded, but not a slave." Savely is the personification of the best character traits of a Russian peasant: diligence, cheerfulness, striving for freedom, disobedience. The real fighters for the humiliated and unfortunate in the poem are the robber Kudeyar and Yermil Girin, who was imprisoned for protecting the interests of the peasants.
The revolutionary intelligentsia, represented in the poem by Grisha Dobrosklonov, is trying to help the peasants. Grisha Dobrosklonov is the son of an “unrequited laborer” and a rural deacon, who, despite his position, lived “poorer than the last run-of-the-mill peasant.” Grisha understands and sees the situation of the peasants, their slave labor and hopeless life, so he wants to help. And for this you need to be there, "where it is difficult to breathe, where grief is heard." The people's fighter knows what awaits him ahead, and yet he is ready to give his life so that "every peasant lives freely, cheerfully in all of holy Rus'!" Grisha is not alone in his struggle, hundreds of people's fighters rise with him. The same fate awaits them all:
The path is glorious, the name is loud people's protector, Consumption and Siberia.
Despite everything, Grisha is not broken,. he believes in the bright future of the country and people and therefore feels “immense forces in his chest.”
The words sound confident in victory: The army is rising - Innumerable, the Power will be indestructible in it!
The poem “To whom it is good to live in Rus'” is a truly folk work, which not only shows the hard life of a serf
Styanina, faith in a brighter future, but the way how to achieve this is also indicated.
// Images of peasants in Nekrasov's poem "Who should live well in Rus'"
The famous poem by N.A. Nekrasov "" opens and describes to readers the images of peasants who happened to experience the hardships and difficulties of the post-reform period in Russia. Nekrasov introduces us to ordinary, peasant men who decided to find out who is really happy in Russia - a landowner, a merchant, a priest, or the tsar himself?
Seven wanderers make a detour of the Russian lands in search of the truth. They meet different characters on their way, but they never refuse to help anyone. Travelers rescue Matryona Timofeevna, having learned that her crop is dying. The illiterate province also felt the help of the peasants.
Thanks to the wanderings of heroes, Nikolai Alekseevich introduces readers to various persons who occupy absolutely different position in society. This is the clergy, and the merchants, and the nobility. And against the background of them, the author can contrastly highlight the representatives of the peasantry - the travelers themselves, with their hallmarks character and behaviour.
In the course of reading the poem, we meet a poor peasant named Yakim Nagoi. He, working all his life, remained in the lavas of the most impoverished segments of the population. Most of the inhabitants of the village of Bosovo resemble him.
Analyzing the portrait this hero, in which Nekrasov compares him with mother earth itself, calling his neck brown, and his face brick, you can guess what kind of work he does every day and does for the benefit of others. However, Yakim is not upset because of his position, because he believes in the peasants, that they have a bright and worthy future.
Another Nekrasov character was distinguished by his incorruptibility and honesty. Plus, he was extraordinarily smart.
Using the example of this hero, Nekrasov shows how solidary the peasants were. The people trusted Yermila during the purchase of the mill, for which he takes the side of the peasants and supports their rebellion.
Repeatedly, when describing the image of a real peasant, Nekrasov mentions the heroes, whom many of them resembled. The image of Saveliy is a vivid confirmation of this. He is tall, powerful and strong. And despite such peasant features, Savely is unusually sincere, kind and pure man. He treats Matryona Timofeevna with trepidation and love. Savely often falls into philosophical reflections on whether the common people should endure all those humiliations and hardships that fell on the working shoulders.
As for female images, to which Nekrasov paid considerable attention, their description merged into one in the person of Matryona Timofeevna. This is a woman who strove with all her might to fight for happiness, for freedom. She was strong, possessed extraordinary endurance and stamina. Her fate was not easy. She, having married, endured the trials of misfortune and, in the end, set to hard work on a par with the peasants.
Very often she splashed out her emotions with the help of songs. Nekrasov calls the song the soul of the people, because in it the peasants poured out all their pain, all the bitterness that burdened their hard lives.
In addition, there are in the text of the poem and the characters of the landlord servants, who took the abolition of serfdom hard. They are so accustomed to serving and running errands that they have completely lost the feeling dignity and became faceless.
This is Jacob, who cracks down on himself in front of the master in order to take revenge on him. This is Klim and Ipat. These people are despised by ordinary peasants and even more hated by the landowners. After all, they sold out, became spineless and low creatures.
In this field, Nikolai Nekrasov describes the strongest stratification that occurred among the peasants. And the reason for everything was the reform of 1861.
Nekrasov, in the text of his poem, did not forget to mention that the peasants were unusually religious. Their faith in God, in the Almighty was the strongest of all. They turned to him for help, looking for protection and support. Only with hope and faith could the representatives of the peasants move forward towards a happy life.
In the poem “To whom it is good to live in Rus'”, Nikolai Alekseevich revealed the images typical representatives peasant class. The writer is trying to say that the peasants are not just slaves, they are a force that, in the end, can manifest itself and show itself. Therefore, it must be reckoned with and endowed with its own own rights and freedoms.
N.A. Nekrasov and M.E. Saltykov-Shchedrin take pride of place among the passionate fighters for renewal social order. Both writers wrote their works during this period. historical development In Russia, when significant changes took place in Russian society, the consequences of the peasant reform of 1861 became clearly visible. Their political satire was powerful weapon in the struggle for the happiness of the Russian people.
N. A. Nekrasov rented a magazine " Domestic notes"and invited M.E. Saltykov-Shchedrin as a co-editor. "Domestic Notes" under the leadership of Nekrasov became the same combat magazine as "Sovremennik", they followed the precepts of Chernyshevsky, they first manifested in all their power Shchedrin's satirical talent.
In the works of Nekrasov and Saltykov-Shchedrin, two social groups: working people and exploiters; both writers masterfully use folk speech. However, if we talk about the work of writers in general, then Saltykov-Shchedrin tends to satire, while Nekrasov's work is more tragic.
In the poem by N.A. Nekrasov, a whole series of landowners passes before the reader. For the first time, the image of the landowner appears in the fifth chapter, which is called "The Landowner". He appears before the reader as the peasants saw him: "Some kind of gentleman round, mustachioed, pot-bellied, with a cigar in his mouth." By using diminutive forms Nekrasov conveys the contemptuous attitude of men towards former owner living souls. Obolt-Obolduev talks about his life under serfdom and unconsciously exposes his insignificance, the uselessness of existence. He remembers the old days when the peasants subdued him. Particularly yearns for unlimited power:
Whom I want - I have mercy,
Whoever I want, I'll execute!
Law is my wish!
The fist is my police!
The landowner is not going to learn anything and hopes, just as before, to live off the labor of the peasant. The image of Prince Utyatin in the poem is especially expressive. This is a gentleman who "has been acting weird all his life, fooling around." He remained a cruel serf-owner even after 1861. The "last child", not knowing his peasants, gives ridiculous orders. Not only his orders are absurd, but he himself, stubbornly unwilling to come to terms with the abolition of serfdom.
IN fabulous images Saltykov-Shchedrin appear before us statesmen and, of course, the common Russian people. The writer uses the technique of hyperbole to show the stupidity and ignorance of the representatives of the ruling class, who all their lives were sure that "rolls in the same form will be born as they are served with coffee in the morning."
Obolt-Obolduev, a landowner, who is mentioned in Nekrasov's poem "Who Lives Well in Rus'", considers work a humiliation and an insult to his personality:
Russia is not German!
We have delicate feelings
We are proud!
Noble estates
We do not learn how to work.
The landlords are very arrogant and even after the "peasant reform" they do not want to recognize the rights of the peasants and see in them the same people as themselves. Their typical features- this is baseness of feelings, cruelty, contempt for work and workers, emptiness of thoughts.
Nekrasov and Saltykov-Shchedrin clearly show that the reforms have not been carried through to the end, the situation of the oppressed peasants has not undergone significant changes. They lead us to the conclusion that the emancipation of the peasants did not bring them happiness, and the real power still remains in the hands of the landowners.
Saltykov-Shchedrin and Nekrasov sought to show as fully as possible the main features of Russian reality and reveal the contradictions between the interests of the people and the exploitative essence of the ruling classes. The theme of exposing serfdom and autocracy, love for common man, sympathy for the offended and oppressed dominates in their work.
They don't have a soul in their chest
They have no conscience in their eyes.
N. Nekrasov. Who lives well in Rus'
The poem “To whom it is good to live in Rus'” is the final work of N. A. Nekrasov. In it, the poet fully and comprehensively shows the life of the Russian people in grief and in “happiness”.
You work alone, And as soon as the work is over, Look, there are three equity holders: God, the king and the master!
The landowner Obolt-Obolduev, whom the seekers of happiness meet on the way, is “a gentleman round, mustachioed, pot-bellied ... ruddy”, but cowardly and hypocritical. From his story, one can understand that the landowner's happiness remained in the past, when his chest breathed "freely and easily", when "everything amused the master", since everything belonged to him alone: the trees, the forests, and the fields were its actors, "music". Nobody prevented Obolt-Obolduev from showing his imperious, despotic character in his own possessions:
There is no contradiction in anyone, Whom I want - I will have mercy, Whom I want - I will execute. The law is my desire! The fist is my police!
From the cruel landowner, the peasants asked every spring “to the other side”, and returning in the fall, they had to bring him “above the corvée” “voluntary gifts”, pleasing not only Obolt-Obolduev, but also his wife, children.
The words of the landowner about the times that came after the abolition of serfdom are sad: “Now Rus' is not the same!” The parasite and the hypocrite are worried that the landowner has lost power over the peasants, from whom one can no longer wait for the former respect for the master. He also complains that the poor have begun to work less and worse:
The fields are unfinished, the crops are not sown, there is no trace of order!
However, the arrogant, lazy and self-satisfied landowner does not intend to work himself:
Noble estates We do not learn to work.
The landowner is crying from grief and hopelessness, because he does not know how to live differently. He feels that the times of parasitism and shameless exploitation of the peasants are passing.
A vivid picture of the arbitrariness of the landlords over the peasants after their “liberation” is depicted on the example of the landowner Big Vakhlakov Utyatin, who was immensely rich, which gave him the right to arbitrariness, arbitrariness: “he’s been a weirdo, fooled all his life.” He was so sure of the inviolability of his position and strength that even after the reform he defended "his noble rights, sanctified for centuries." The peasants hated the landowner from the bottom of their hearts, but after they were released "to freedom", they were given uncomfortable lands, in which "there were no pastures, then meadows, then forests, then a watering hole." Therefore, believing the promise of Utyatin's heirs to cut off the meadow for them after the death of their father, they agreed to play serfs out of themselves. They suffered a lot of insults and suffering during this period from a sick, dying landowner, but after his death they didn’t give them the meadows - they didn’t say thank you! material from the site
The legend “On Two Great Sinners” ends in a completely different way, where the rich, noble, infinitely cruel and merciless pan Glukhovskaya acts. While mocking the peasants, he does not feel any remorse:
How many slaves I destroy, I torture, torture and hang, And I would look at how I sleep!
Pan Glukhovsky is killed by the ataman of the robbers Kudeyar, who has committed many evil and dirty deeds in his life, but for this murder Kudeyar receives the forgiveness of all his past sins. The revolutionary meaning of the legend is that the landowners must be destroyed, and not patiently fulfill their whims.
Through the whole poem, Nekrasov carries the idea that after the reform, no matter how enslaving for the peasants it may be, the long-awaited changes have come in the life of the Russian people. And this became clear not only to the peasants, but also to the landowners:
Oh life is big! Sorry, goodbye forever! Farewell to landlord Rus'! Now not the same Rus'!
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