Alla NOVIKOVA-STROGANOV

The story of Nikolai Semyonovich Leskov (1831 - 1895) “ hare remise” (1894) - one of the most mysterious, encrypted works of Russian classical literature. “There is a “delicate matter” in the story,” wrote Leskov, “but everything that is ticklish is very carefully disguised and deliberately confused. The coloring is Little Russian and crazy.”

This last Leskovsky creation remained unpublished during the life of the writer. In February 1895 (a few days before Leskov's death), M. M. Stasyulevich, editor of the journal Vestnik Evropy, fearing censorship, refused to publish the story, apologizing to the author of his own witty joke, borrowed from the “Hare Remise”: “you can be very burdened yourself<…>suffer the fate of the "angry burbot"<…>and you will certainly fall into the bishop's ear.

The "swan song" of the writer poured out under his pen into the age-old dream of the Russian national consciousness of a wonderful firebird. In folklore this fairy bird personifies magical intercession. In Leskov's story, the mythopoetic image of the firebird is presented in a new - Christian - context of understanding and is an expression of the author's value and worldview position.

The story is still fascinating, attracts attention, detailed articles are devoted to it, however, none of them has yet exhausted the religious, moral and philosophical depth of Leskovsky's text. Based on the Gospel, it is, in fact, inexhaustible and opens up more and more opportunities for readers to interpret and co-create. Archbishop John of San Francisco (Shakhovskoy) wrote deeply about the New Testament inexhaustibility, calling Leskov among the first classics, whose “pure mind” is married “with the depth of the heart<…>unity of will and revelations”: “The gospel is not only an ideal truth for every world, but also a personal, every time unique word, a letter from the Living God to every person in the world, a letter read by a person only to the extent of his spiritual consciousness.”

"Hare Remise" was first published in 1917 - "in these absolutely unliterary times." D. Filosofov compared the release of the story in the preface to it with the “snow-white wheat bread of Russian literature”, which was received by physically and spiritually hungry readers; “Leskov’s afterlife voice sounded from the pages of Niva like a calling bell.”

The first response of A. Izmailov is also important: “The Hare Remise is one of the most painful places of the old man Leskov. He wrote it lovingly, with great capture, with his magnificent richness.<…>The idyllic tone and - next to it - how much Leskov's hard-won anger at false knowledge that no one needs, at the vile old regime, when they were ready to put the teacher in jail for quoting from the Gospel; on voluntary sworn detectives, ready to sell the world for an order falling on Percy.

The meaning of the title of the story, which seemed to the author himself “sometimes sharp, sometimes as if incomprehensible,” Leskov explained in a letter to the editor of Vestnik Evropy as follows: refuge stone” (XI, 606). To unravel the mysterious name, perhaps, the lines of Leskov's letter to his adopted son B. M. Bubnov are closer<середина сентября 1891 г.>: “<…> "imaginary peace". “A hare is a deceptive dream!..” It is all this “hare dream”, with one closed eye and flapping ears for fear of losing everything you own” (IX, 501).

The writer refers here to folklore and mythological figurativeness: to the widespread idea that the hare has such a light sleep that he sleeps with open eyes. "Hare dream" becomes the embodiment of fear and cowardice. In addition, hare fearfulness is explained by the belief that a hare has a small heart: “God fashioned him too long ears, but there was not enough clay for his heart.”

Later in the same letter, Leskov develops mythological image“hare heart” in the key of Christian anthropology: created “in the image and likeness”, a person is called to overcome the animal nature in himself, to strengthen himself spiritually, without dropping the “image of God” in himself, which is not only gift, but also exercise to a man: “Show us what is strong, what you can hold on to without becoming a victim of accidents and other people’s whims, often just designed to lower the “Son of Man” in you, whom you are obliged to “lift up”, and others to to incline, and convince, and “strengthen the weakening hands”” (IX, 501). It seems that this letter, written on a different occasion, deeply illustrates the concept of the “Hare Remise”.

The satirical side of the work: when the only thing left for the hero is to “hide” in his private insanity from the general insanity and insanity of the social order, as well as everything that leads to dehumanization, “stupefying” Onopry Peregud, have been studied quite deeply. It is more important to focus on the oppositely directed change in the “nature” of the hero: on his way back from "stupefying" To "true man" that is the divine principle, the inner light, hidden by the shadow of the “bodily blockhead”, “lowered”, “cruelly reduced” (IX, 502). However, the hero is alive with the consciousness of the need to find and “lift up” “the invisible and everlasting power and Divinity of that person, of whom all our blockheads are like mirror-like shadows” (IX, 501).

Not only an epigraph from the “Dialogue, or rant about ancient world” Grigory Skovoroda (1722 - 1794) took Leskov, but others Christian ideas this Ukrainian philosopher artistically embodied in his story. The main one is: “one must go and drag forward one’s “bodily blockhead”” (IX, 589), that is, not to allow the corporeal, material, animal nature to take over the “true” - spiritual - person.

Having received a rank in the social hierarchy of ranks, being sent to his native Ukrainian village of Peregudy as a bailiff, Onopriy Peregud at first tried in his police practice to reveal the truth “in an easier way” - using the notebook “The rank in the manifestation of truth”, recommended for interrogation of suspects and drawn up in such a way that even an innocent person would be inwardly terrified during such an interrogation and be “ready to say:“ Guilty ”” (IX, 536).

Peregud actually occupies the position that requires administering a “just court”, however, being himself immensely far from comprehending the truth, he uses the wrong police tricks, legal casuistry: “Here is this - please - you have a lawyer!” (IX, 537). Such "jurisprudence" further exacerbates the general injustice and moves away from the knowledge of the truth. “Dumbass” Peregud takes a direct part in the process of “stupefying” the social and moral foundations of life. At the same time, his conscience does not torment him, he considers himself an exemplary guardian of order and is an example of internal and external complacency. The stately, burly policeman proudly exclaims: “Prosper my flesh, and the wicked will perish!” (IX, 536).

Only towards the end of the story did the hero realize that the truth does not appear according to the official capital “rank” and not at the moment when someone immediately wanted to open it. Truth without any “ranks” always comes at its own time, and it is revealed to Peregud just when he lost all his ranks, finding himself in a lunatic asylum.

However, if at the beginning of public service Peregud still had a human appearance, at least outwardly: “he was ruddy and full in prosperity” (IX, 536), then, succumbing to the temptation of servitor ambition, he finally lost this appearance, turning externally and internally into a monster of an almost infernal plane.

Having contracted a chronic “infection” public policy- “by the cunning of shakers of the foundations”, that “the thrones are shaken”, - Onopry Peregud is reborn: the internal metamorphosis is reflected on the external level (the motif of mirror reflection passes more than once - "mirror shadow", - declared in a philosophical epigraph): “I have changed the look in my face<…>and they became with me, like those of you, my eyes went out like candles, and my teeth were bared ... Pfu, what a disgrace! (IX, 546).

Peregud, horrified by his own reflection, sees in the mirror exactly what the clever bishop once warned his parents about, deciding the fate of their son. This image is colorful, attractive, sympathetic and close to Leskov himself: “Being by nature both a theologian and a realist, the bishop did not adore contemplation<…>, but always willingly turned from a philosophical dispute to essential needs” (IX, 521). The priest instructs: “What a pleasure it is to designate a son as a catcher!<…>“Behold the guards of hell, standing like asps: their eyes are like candles, they are extinguished and their teeth are bared” (IX, 522). Creepy image "hell guard" bible book Enoch is persistently repeated throughout the history of the hero's manic obsession with suspicion, espionage, denunciations, and the pursuit of imaginary "Sicilists" and "shakers of the foundations."

It is important to note that portrait detail“teeth are bared” is not only an attribute of the biblical monster-asp - “hell guard”, but also a zoological feature of the animal appearance of a hare. In beliefs, ideas about a hare as a dangerous creature and associated with evil spirit. A hare running across the road promises misfortune. There are also known bylichki about a were-hare endowed with demonic properties, which “throws at one’s feet, lures into a thicket, pursues a person or disappears in a whirlwind, with noise, laughter or stench”. This is exactly what Peregud is doing in his pursuit of “shakers”.

So the subtext of the story not only refers again to its title, but also performs the function of transforming folklore and Christian motifs in the ideological and artistic structure of the narrative.

Directly related to the Christian theme aesthetic aspect. In the context of the ideas of beauty and ugliness expressed in the Hare Remise, it is important to emphasize the idea of ​​V. I. Ilyin, expressed in his article about Leskov: “God is the source of beautiful forms; to be godless does not only mean to be ugly, it means to multiply ugliness around oneself.

Peregud literally loses his human essence, finally goes crazy when it turns out that the “most daring shaker” is his own coachman Terenka. “Oh, my dear God! And who was I? But this is what is unknown ”(IX, 581), - the hero of the story, who has lost his personality, sadly complains.

The light of truth went out for him. It is no coincidence that the portrait detail is persistently repeated - realistic and metaphorical at the same time: eyes, "like the candles are extinguished." “The lamp for the body is the eye,” Christ instructs in the Sermon on the Mount. - So, if your eye is clear, then your whole body will be light; But if your eye is evil, then your whole body will be dark” (Matthew 6:22-23).

Peregud-stanovoy, plunged into spiritual darkness, is immeasurably far from that boy - a church chorister, dedicated to surplice - as he was when “in front of everyone in the middle of the day he stood and shone with a candle” (IX, 523). Now he is losing the divine light” true man”, finally turning into a bodily “blockhead”, a dark “mirror-shaped” shadow.

In an episode with a young teacher, the “suspicious” Yulia Semyonovna (“her braid is trimmed, and she wears glasses, but she has been taught all the knowledge in Petersburg pedagogy” (IX, 551)) - Peregud, in order to find out what dark glasses are hiding, asks for permission to look into her “eyepieces” and behaves almost like in Krylov’s fable “The Monkey and Glasses”. In the subtext of the work, a new zoological analogy arises - with a grimacing monkey.

Peregud completely loses his previous spiritual experience, forgets Holy Bible, which he learned from the bishop, and finds himself in the most stupid position when he tries to “bring to clean water” cropped, in“ eyepieces ”Yulia Semyonovna, forcing the girl to write about what she thinks about wealth and poverty. Her notes, not recognizing in them the texts of the New Testament: “the care of this age and the deceitfulness of wealth choke the Word, and it is fruitless”
(Matthew 13:22); “Are not the rich oppressing you, and are they not dragging you into the courts?” (James 2: 6) - the guard sends to the authorities as a denunciation.

“Here is the most unfortunate man who was hunting for other people's“ hair ”, but he himself appeared shorn. What a ridiculous and pitiful state, and how vile that they are brought to this” (IX, 582), such is the summary of the author.

Already in a lunatic asylum, Peregud correctly interprets his former madness, explaining its causes by “pride”, “an insatiable thirst for fame” and “immeasurable ambition” (IX, 543). In other words, “he fell into temptation” (IX, 538), forgetting the words of Christ’s prayer: "And lead us not into temptation, but deliver us from the evil one."

An indicator of spiritual recovery - the release of the hero from the nets of "demonic instigation" (catching the "shaker", he himself was caught and entangled in the "net", like the ever-memorable "disappointed burbot") - the following self-assessment of Peregud: "when I<…>I remember these crazy dreams of mine, you won’t believe it, but I feel terrible!” (IX, 543). The impulse to liberation from the terrifying demonic networks contributes to the triumph of the true man.

“A chicken is conceived in an egg when it spoils” (IX, 585), - this remark of the philosopher Grigory Skovoroda clarifies the process taking place in the hero: even if he is no longer suitable for the former “social” life, but in his spirit “the best rises” (IX, 585). In a lunatic asylum on the verge of madness and wisdom, Peregud finally begins the path of approaching the truth. Now he got rid of civilization, from public life, in which everything was hidden by darkness, mixed (more precisely - crazy). The hero comprehends good and evil in pure form. He “grows wings”, and at night he “flies away from here“ into the swamp ”and there hatches eggs among the heron tussocks, from which firebirds must certainly emerge” (IX, 588).

Some researchers interpret this metaphorical image as the thesis “about the birth of new ideas and phenomena in the bosom of the old obsolete world.<…>Beautiful and noble thoughts should illuminate human life high moral light, like a firebird, which has long symbolized happiness and prosperity in the minds of the people. Others tend to consider the image of the firebird in mythological terms, "since it is fire that inspires the world."

However, the episode on the “bog” does not lend itself to such unambiguous and straightforward interpretations. It is no coincidence that Leskov, when proposing "Hare Remise" for publication in the journal "Russian Thought", warned that everything in the story was "carefully disguised" (XI, 599).

It should be borne in mind that the writer and his hero know folklore perfectly, are surrounded by it as an element of the spiritual and everyday atmosphere. "IN oral traditions, - Leskov noted, -<…>the mood of the minds, tastes and fantasies of people of a given time and a given locality is always strongly and vividly indicated”, “in infantile naivety” there is “originality and insight of the people's mind and sensitivity of feeling” .

At first glance, it would be enough a simple indication on the ancestral basis of the folklore image and motifs associated with it. However, in Leskov's story there is a process of creative assimilation and creative processing of folklore material in the light of the writer's religious and moral ideas.

The mythopoetic paradigm of the image of the firebird includes a whole range of semantic and artistic motivations. The stable role of the firebird in Slavic folklore is to serve as a wonderful helper, kind magic power, defeating the otherworldly forces of the opponents of the human race, destroying the space hostile to man. In the aesthetics of the wonderful, the golden color of the plumage of the firebird is a constant value - and this is not only a synonym for fieryness. This indispensable attribute is connected with the fact that “the bird flies from another (“thirtieth kingdom”), from where everything that is painted in golden color comes from”. This “golden”, “other kingdom” in the people's mind, in addition to the miraculous, also has a social content: it symbolizes a comfortable life, material wealth. It is from the golden palaces that “the pig - a golden bristle, the duck - golden feathers, the golden-horned deer and the golden-maned horse” come from. In fairy tales, “gold appears so often, so brightly, in such various forms that one can rightfully call this thirtieth kingdom a golden kingdom,” V. Ya. Propp pointed out.

In a mythological perspective, the golden color corresponds to sunlight, the connection of “another kingdom, an unprecedented state” with the celestial sphere is postulated. The Firebird is a celestial. The dazzling radiance emanating from each of her feathers fills a person's life bright light, drives away the darkness, always paired in popular imagination with evil spirits. The golden luminous plumage of the heavenly inhabitant of the “golden kingdom” in the Christian context can be correlated with the gospel revelation about the “golden city” of Heavenly Jerusalem, prepared for the righteous, in which “God will wipe away every tear from their eyes, and there will be no more death; there will be no more crying, no wailing, no sickness.”(Rev. 21:4). It is symbolic that “the night will not be there”; “Saved nations will walk in His light”(Rev. 21:24, 25).

So the folklore image is presented in a more diverse interweaving with non-folklore material, allowing for the possibility of lyrical-semantic “linking” with the Christian context. The firebird symbolizes divine light, ascension to heaven. “Heat” is not only a golden radiance and glow, but also the heat of an uncooled heart - this center in Orthodox anthropology, where all the thoughts and feelings of a person aspiring to a miracle, to God are reduced. It is no coincidence, therefore, that the dream of the firebird as something unattainably beautiful is persistently manifested in The Hare Remise. And if in a fairy tale this image is the fruit of folk fantasy and fiction, then in Leskov's story it is associated with the hero's deep faith. The very possibility of a miracle is not questioned. Folklore images rethought and Christianized by the writer.

There are invariants of the Russian fairy tale about the search for the firebird. A new original version is presented in Leskov's story. The hero strives to find the firebird, trying to hatch the eggs of the heron in the swamp. No matter how crazy this action may seem at first glance, it still has a real basis - a folklore and ethnographic basis. V. I. Dal mentioned the folk custom of distributing “self-siding eggs”: “Self-siding eggs are distributed in pairs to all peasant households, and the women are obliged to hatch and present chickens for them.”

Leskov presents his own modification of the ethnographic source. Among the first who incubate heron eggs is the teacher Yulia Semyonovna: this is her female vocation - to give life to a new creature, and her conviction in the need for the birth of perfect forms of life. The beautiful firebird should appear as a spiritual and aesthetic revelation of the “golden heavenly city”, become an intermediary between earth and sky, combine different spatio-temporal layers of the real and ideal worlds.

Yulia Semyonovna and Onopry Peregud are not alone: ​​“There are many of us who know each other,” the hero reports, “and everyone is trying to get the firebirds out, but they still don’t come out” (IX, 588). “They don’t come out” because the heroes in their “wise madness” lose sight of the most important thing, short-sightedly believing that from a stinking dark swamp - that is, a sinful world inhabited by people of an animal plan, spiritually undeveloped bodily “boobs” - another reality can be born - firebird - sign garden of paradise, a golden wonderland, a luminiferous heavenly city. This cannot happen due to the fact that those who wish to acquire the firebird are not the Creators and not even the righteous. They are obsessed with pride - the "mother of all sins" in Orthodox asceticism. Word 23 of the “Ladder” of St. John of the Ladder is directed against “insane pride”: “Pride is a rejection of God, a demonic invention, contempt for people, the mother of condemnation, the offspring of praise, a sign of the barrenness of the soul, driving away God’s help, the forerunner of insanity, the culprit of falls, the cause of possession , the source of wrath, the door of hypocrisy, the stronghold of demons, the storehouse of sins, the cause of unmercy, the ignorance of compassion, the cruel torturer, the inhuman judge, the opponent of God, the root of blasphemy.

From the same pride - the desire to hatch the firebird from the eggs of the heron. Moreover, this bird in the special zoological work “The Life of Animals According to A. E. Brem” is characterized as “evil and greedy”, memory of offense; its eggs can only be found in the swamp.

The truth is revealed to Peregud: firebirds do not appear “because we have a lot of pride” (IX, 588). Spiritual insight leads the hero further - to the gospel truth that something perfect cannot be born from the imperfect, sinful. People are still infinitely far from deification, from Christ's commandment: "Be perfect, even as your Heavenly Father is perfect" (Matthew 5:48). But due to their pride, many imagine themselves to be the future creators of wonderful “firebirds”. However, to “hatch”, to spiritually regenerate “heron eggs” into “firebirds” is beyond the power of one person without God's help.

The story several times quotes the ancient Roman poet Ovid, who forbade people “to devour their breadwinners”, but people do not hear and do not see” (IX, 590). In society, everyone “devours” each other, as well as the “heron egg”, in which the beginning of life has already been materialized, a person wants to simply use his “bodily blockhead” to feed, and not “hatch” something spiritually higher: “The firebird does not conceive when everyone wants to eat the heron's eggs” (IX, 589).

Peregud sees “civilization” in the satanic spinning of “playing with boobies”, social roles, masks: “Why do they all goggle with their eyes, and cackle with their lips, and change, like the moon, and worry, like Satan?” (IX, 589). General hypocrisy, demonic hypocrisy, closed vicious circle deceit was reflected in Peregudov’s “grammar”, which only outwardly seems like the delirium of a madman: “I walk on the carpet, and I walk while I lie, and you walk while you lie, and he walks while he lies, and we walk while we lie, and they walk around while lying... Have pity on everyone, Lord, have pity!” (IX, 589).

Here is a direct appeal to God - prayer for all, characteristic of many artistic creations Leskov (“The Sealed Angel”, “The Enchanted Wanderer”, “At the End of the World”, etc.). The Christian writer believes that everyone is worthy of God's mercy and pity: some suffer from the consciousness of their sinfulness; others also suffer in their own way, because they are unaware of their own imperfection.

Having joined this truth, Peregud “overcame death” spiritually. “Therefore we do not lose heart,- the apostle Paul says, but if our outer man smolders, then the inner one is renewed from day to day”(2 Corinthians 4:16). This gospel text sheds light on the "mystery" of Leskov's farewell story.

The picture of the Apocalypse: “And the Angel took the censer, and filled it with fire from the altar, and threw it to the ground: and there were voices and thunders, and lightning and an earthquake” (Rev. 8: 5) - deployed in the epilogue of the “Hare Remise” in a thunderstorm scene "sparrow night".

According to folk beliefs, “sparrow night” with strong thunderstorm and lightning - the time of rampant evil spirits. This a natural phenomenon was also interpreted in the mythological consciousness as a time when thunder and the flash of lightning destroy evil spirits. Under the pen of Leskov, this picture turns into a Christian-philosophical generalization, acquires a truly universal, cosmic scale of the “heavenly battle” between good and evil.

The huge letters “Verb” and “Good”, carved by Peregud, were illuminated by the “terrible splendor” of the thunderstorm and were reflected everywhere - “ovamo and semo”. These two separately inscribed letters merge into an imperative call: "The verb is good," that is, "Proclaim good." Thus, at the same time, the demand for a relentless struggle against evil is expressed.

So in latest work“master” metaphorically fulfills the dream of Leskov himself - a writer-preacher of goodness and truth, persecuted by censorship: the present invention is not a Gutenberg printing press, because it “cannot fight against prohibitions”, but that “which nothing can prevent from shining on the whole world<…>He will print everything right across the sky” (IX, 590), on which birds rush about on a “sparrow night”.

The images of birds are associated not only with the idea of celestial sphere and far space. At the same time, in the popular mind, they symbolize the souls of the dead. The attributes of death gradually increase towards the end of the story. But without death there is no resurrection.

Onopriy Peregud, “in whose wise madness there is both a lesson, and a testament, and a prophecy about the times to come”, having comprehended the truth, he can no longer remain on the sinful earth, he leaves the earthly vale - he immediately makes the transition “to the tents of Simov”, to “ another kingdom” - “Heavenly city”, the kingdom of Truth. He passes into a different quality, a different - spiritual - dimension.

In his farewell story, Leskov, on a new spiritual and aesthetic level summed up the themes and problems that he developed throughout his writing career. The spiritual insight of the hero of "Hare Remise" also marks the heightened spiritual vigilance of the author himself at the end of his work. So, Leskov rethinks some of his religious and moral ideas: in particular, the conviction that the business of “an honest writer is to serve to ensure that the Kingdom of God comes on earth as soon as possible and all-perfect”. The Kingdom of God is impossible on earth, for, as the Gospel says: “My kingdom is not of this world” (John 18:36).

important goal late creativity Leskov - preparing a person to enter another life. “I feel everything, as if I’m leaving ...” - the writer said in one of his later letters. “The opening of the heart, the enlightenment of the spirit, the opening of the understanding” takes place. With the death of the hero, life does not end, he is “already dissolved in others and in the world, and death-assumption completes its eternal coil as death before resurrection, leaving before returning, clearly closing the end with the brewing beginning”, - this is how the semantics of the motive of “departure” is explained . Truly: “To everything there is a time, and a time for every thing under heaven. A time to be born and a time to die; a time to plant, and a time to uproot what is planted”(Eccl. 3:1, 2).

This is how the “vexation of the spirit” ends and its liberation takes place. A man's pilgrimage to his sacred destiny is taking place: “In the same way, a deer wishes for water sources, my soul wishes for a mighty God, a God who has done good to me” (VIII, 91), - Psalter for the deceased in Leskovsky “story by the way”"Interesting Men" (1885) could have crowned the last earthly creation of the writer - the result of his life-long religious and moral reflections.

Shortly before he himself left the “leather robe” put on him on the ground, as Leskov said, the writer was thinking about “high truth" God's judgment: "an impartial and righteous judgment will be performed on every deceased, according to such high truth, which we have no idea with the local mind." Nostalgia for the "spiritual world" inspired Leskov's belief in the immortality of the soul. He cited the gospel episode of the resurrection of the daughter of Jairus by Christ: when they were going to the house, the oncoming one said that she had already died, but “Jesus, hearing this, said to him: “Do not be afraid, only believe, and you will be saved”(Luke 8:50) .

Notes

1. Leskov N. S. Sobr. cit.: In 11 volumes - M .: Goslitizdat, 1956-1958. - T. XI. - S. 599-600. Further references to this edition are given in the text by volume and page.

2. Quoted. Quoted from: Leskov N.S. Sobr. cit.: In 3 volumes - M .: Khudozh. lit., 1988. - T. 3. - S. 646.

3. See: Levandovsky L. I. K creative history story "Hare remise" // Russian literature. - 1971. - No. 4. A series of works by O. V. Ankudinova is devoted to the study of Leskov's story: Ankudinova O. V. Leskov and Skovoroda (On the question of ideological sense Leskov's story "Hare Remise") // Questions of Russian Literature. - Issue. 1 (121). - Lvov, 1973. - S. 71-78; Ankudinova O. V. The problem of national life in Leskov’s story “Hare remise” // Nauch. Proceedings of the Kursk State. ped. in-ta. - T. 76 (169). - Kursk: KSPI, 1977. - S. 93-106; Ankudinova O. V. Plot-compositional originality of N. S. Leskov’s story “Hare remise” // Creative work of N. S. Leskov: Nauch. works. - T. 213. - Kursk: KSPI, 1980. - S. 24-40; Ankudinova O. V. On the question of the poetics of the story “Hare remise” by N. S. Leskov // Russian Literature. - 1981. - No. 3. - S. 150-153.

4. John of San Francisco (Shakhovskoy), archbishop. Favorites. - Petrozavodsk: Holy Island, 1992. - S. 493.

6. Izmailov A.<Отзыв о повести Н. С. Лескова “Заячий ремиз”>// Petrograd sheet. - 1917. - October 8.

7. Slavic mythology: Encyclopedic Dictionary. - M.: Ellis Luck, 1995. - S. 192.

8. Ibid. - S. 191.

9. Ilyin V. I. Stylization and style. N. S. Leskov // Essay on Russian culture. - St. Petersburg: Acropolis, 1997. - S. 147.

10. Ankudinova O. V. Ideological and creative searches of N. S. Leskov in the 90s: Dis. … cand. philol. Sciences. - Kharkov, 1975. - S. 164.

11. Telegin S. M. The mythological situation in the story of N. S. Leskov “Hare remise” // Classical philology on present stage. - M.: Heritage, 1996. - S. 234.

12. Russian writers about literary work: In 4 vols. - L., 1955. - T. 3. - S. 210-211.

13. Slavic mythology: encyclopedic dictionary. - M.: Ellis Luck, 1995. - S. 180.

14. See: Afanasiev A.N. Russian folk tales. - M., 1938. - T. 2. - S. 59-64.

15. Propp V. Ya. Historical roots fairy tale. - L.: LGU, 1946. - S. 264.

16. Op. Quoted from: Russian literature and folklore (first half of the 19th century). - L .: Nauka, 1976. - S. 350-351.

17. John of the Ladder. Ladder. - St. Petersburg: Blagovest Foundation, 1996. - P. 156.

18. Op. Quoted from: Anikin V.P. Russian folk tale. - M.: Enlightenment, 1977. - S. 74.

19. See: Slavic mythology: Encyclopedic Dictionary. - M.: Ellis Luck, 1995. - S. 115.

20. Afonin L. N. A word about Leskov // Creativity of N. S. Leskov: Nauch. works. - T. 76 (169). - Kursk: KSPI, 1977. - S. 7.

21. Leskov N. S.<Заметка о литературе>. Publication by A. Romanenko // In the world of Leskov. - M.: Sov. writer, 1983. - S. 365.

22. Op. by: Leskov A.N. The life of Nikolai Leskov: According to his personal, family and non-family records and memories: In 2 volumes - M .: Khudozh. lit., 1984. - T. 2. - S. 468.

23. Ibid.

24. Makarova E. A. Old Believer culture in the aesthetic consciousness of N. S. Leskova: Abstract of the thesis. … cand. philol. Sciences. - Tomsk, 1992. - S. 20.

25. Op. by: Leskov A.N. - Decree. op. - T. 2. - S. 467.

Leskov Nikolai Semenovich

Hare Remise (Observations, experiments and adventures of Onopry Peregud from Peregudov)

N.S. Leskov

hare remise

Observations, experiments and adventures of Onopry Peregud from Peregudov

Stand up if you want, on level ground

and ordered to put around a hundred

mirrors. At that time you will see that yours is one

bodily blockhead owns a hundred species, and

once mirrors are taken away, all copies

hiding. However, our bodily

blockhead and he himself is only a shadow

true person. This creature, as if

monkey, forms an egg-shaped act

invisible and everlasting power and divinity

the man whom all our fools

the essence of what would be mirror-shaped shadows.

Grigory Skovoroda.

BRIEF FOREWORD

On one sad occasion, I visited a hospital for nervous patients for quite a long time, which, on an ordinary spoken language called " crazy house", which it really is. With the exception of a small number of subjects, all patients of this institution are considered "crazy" and "insane", that is, they are not responsible for their words or actions.

Coming here in order to see one of these patients, I imperceptibly became acquainted with many others, among whom there were interesting people - in the sense that their insanity was almost imperceptible, but meanwhile they were undoubtedly crazy. By the way, such was an extremely industrious, and, moreover, very cheerful and talkative old man in a woman's warrior named Onopry Opanasovich Peregud from Peregud. The administration of the institution, the servants and all the patients called him "The Hosiery Manufacturer", because at any time, when he did not eat or sleep, he constantly knitted stockings and gave them to the poor. He was not at all offended by the nickname "Hosiery Manufacturer", but was even pleased with it and found his vocation in this. He was everyone's friend and favorite, he was not offended even by the "King of Brindolash", a crazy man of enormous stature and monstrous strength, who walked in a foil crown and demanded servile respect from all signs, and tripped up the recalcitrant and gave cracks. With Peregud, he did this only once on the first day of his arrival, and then he never repeated it and even protected him as his "loyal blockhead" and "life knitter." The reason for their friendship with King Bryndochlash will be mentioned again at its proper place in this story.

Peregud was over sixty years old; he was "very healthy", strong build, "squat figure" and "round face", "like a good kaunka", that is, a watermelon. He came from small estate nobles, of whom there was a great abundance in Pereguda. At first, he did not prepare for knitting stockings, and even "snatched himself the most extraordinary education" and "performed an extraordinary duty of service beyond any imagination." In all this, Peregud so much surpassed himself that even, finally, "he became incomprehensible and surprising to himself." According to his convictions, he was "partially ambitious, and partly a conservative," but in life he "loved silence" and that "no one else dared to show a pose of faces." And with such his talents, Onopry Opanasovich Peregud "surprisingly extolled himself through the" Order of the manifestation of truth "and then" he himself severely reduced himself. "It happened surprisingly and sadly, but Peregud did not complain about it, because all this" his own surprised nature. "And his nature was such that even in his childhood he ran after himself around the barrel, persistently trying to catch up with himself and get ahead of himself. Naturally, in the end, a person with such a mood could not be calm, and the matter it got to the point that, after many efforts, Peregud managed to become a tenant crazy house, where he set out in general interest and entertaining conversations the story proposed after this.

But before passing on the story of Peregud, I ask permission to say something about the place where he lived and worked, as well as about his origin.

In one of the Little Russian provinces there is a very large and beautiful village of Pereguda. In the opinion of knowledgeable people, this village should have been renamed into a shtetl long ago, or it could even be declared a city; but only this cannot be done, because "against this there is a spell from the old Peregud." Who was old Peregud? This must be remembered, because he was once a very important person - a "Cossack foreman" and a knight; he famously commanded a regiment, and his name was Opanas Opanasovich. In honor of him, and now all his grandchildren and great-grandchildren, who bear the surname Pereguda or Peregudenko, will certainly indulge so that their male children are either Opanases, or at least at least Opanasovichi.

This is already "behavior", so that a young child has always been called "did's honor", because "did was worth it."

I can perfectly tell you everything about him, ”Onopry Peregud said, pushing his cap to the back of his head and told long history, from which I will give only the most curious extracts.

Please do not judge me for the fact that here his and my words will be mixed together. I allowed this in order not to distribute everything as extensively as Onopry Peregud used to say at parties. Much, in his opinion, important, in fact, seemed to me unimportant and omitted, as completely irrelevant, or set out more briefly in my words, while the whole essence of events is preserved, and repetitions and other methods of verbosity of a dreamy maniac are discarded, through which his story he would not be free from prolixities and through that he would certainly lose interest.

Colonel Opanas Opanasovich, or, as they say, "old Peregud", he himself founded the village of Peregudy. At first there was nothing here, and then there was only mlyn, or in Russian "mill". You know, they sing a song in the Little Russian way: “buv da nema, but having gone to hell,” and the katsaps sing: “it was yes, no, and went to the mill ...” Stupid katsapusia, but he certainly strives to do everything in his own style everywhere! Anyway! And then even later, near Mlyn, Peregudov farm became, and even later, as by God's will, people grew up and the population multiplied, the village already became. It was then that did Opanas twisted his forelock and began to invent: he dug up ponds, planted fish from Ostra and started chestnuts and vegetable gardens, and as he began to collect zhinok and divchat on weeds, then for their help, - perhaps - he multiplied even more people, and it became narrower. so many Christians that, as you wish, you had the opportunity to build a church for them and give them an enlightened priest so that they would observe the Christian law and know what breed they were and how their faith was better than all other faiths in the world. Otherwise, they could not have kept themselves in a blaze without distinction from the Lithuanians and the Poles, and especially from the Luthers and the Jews. Old Peregud did everything that was necessary, and there was nothing behind him: he cut down the church with a bell tower and brought priest Prokop from somewhere for everyone to admire, for he was a man of the most excellent appearance: tall, pot-bellied and in red boots, and his face was also red, like that of a seraph, and, moreover, his voice was so vast that even his ears were stopped up from it.

Old pan Opanas was already such a person that if he did something, he always did it well; and how he was a huge and faithful fighter for " Orthodox faith", then he could not stand any "distrust" - and in Pereguda he got such a father who would not tolerate either Luthors, or Jews, or - God save - Poles. To tell the truth, both of them did not really respect and Muscovites and even constantly called them nothing else than "devil's children", but in order not to invite "Muscovites to the yard" to themselves, they did not enter into an open fight with Muscovites, but only prayed quietly to the Lord that they be " the power of God has broken."

Grandfather Opanas was very skilful in dealing with powerful people, especially with those who were worth it; but at the same time, remaining with people of one of his “faithful natures,” Peregud did not hide the fact that he sincerely respected only one good Cossacks, and for this he kept such loyalty and courtesy to them that he took possession of all the Peregudin Cossacks and arranged it so that all the local people they could neither spread out on either side, nor mingle with a foolish custom with just anyone. Opanas Opanasovich enslaved them to himself and made a pan over them, somewhere before Katerina's time! This is how Peregud did it even during that Cossack antiquity, about which good people breasts sighed and eyes wept. And he did all this with the help of the foremen so carefully that all the Peregudin Cossacks did not even notice, "what yak, chi for what reason" they began to write "krepaks", and who did not want to go to the panshchina for didusi, then so that they did not resist , they, - perhaps, - were scribbled in the gentleman's court, some with Russian batogs, and others with their native pug, but by the quiet of both means, both the price and the taste are the same. But, as the new Peregudin krepaks still didn’t like it, in order to correct their damaged concepts and refresh their stiff taste, Priest Prokop set to work, who served in red boots and every week read to people at mass "Attraction" that reinforces in people the belief that they are "servants" and that the purpose of their life is that they must "obey their masters." And in order to keep it strong forever and ever, there was a spell that does not allow the village of Pereguda to be renamed either a trading place or a city.

Microdistrict of Old Peterhof … Dictionary of the Petersburger

REMIZ- (Fr., from remettre to hand over, restore). In a card game: 1) lack of a bribe. 2) a debt on a note, which is played again, to whose share it will fall. 3) transfer of money through a bill. Dictionary of foreign words included in the Russian language. ... ... Dictionary of foreign words of the Russian language

Hare Avenue- Saint Petersburg general information District of the city of Petrodvortsovy Locality Peterhof Historical District Zayachy Remiz, Egerskaya Sloboda Length 1.73 km Zip code 198504 ... Wikipedia

REMIZ- REMIZ, remiza, husband. (French remise) (special). 1. In some card games shortage of the established number of bribes (special). || penalty for not collecting the established number of bribes (special). Put a remise (write down such a penalty for yourself). "Something yes in ... ... Dictionary Ushakov

shaft- I. REMEZ a, m. REMIZ a, m. remiz m. Small bird family. passerines. BAS 1. Remez. The bird is somewhat more goldfinch with an oblong build; has a pointed nose. The nest of this bird, which it builds, attaching to bushes standing on the banks of flowing rivers, ... ... Historical dictionary gallicisms of the Russian language

Hare Avenue (Peterhof)- Zayachiy prospect General information Petrodvortsovy district of the city Historical district New Peterhof Length 1.73 km. Zip code 198504 ... Wikipedia

Leskov, Nikolai Semyonovich- Nikolai Leskov Portrait of Nikolai Leskov by Valentin Serov, 1894. Name at birth ... Wikipedia

Gardens and parks of St. Petersburg- make up part of the green spaces of the city. Green spaces Saint Petersburg and suburbs, together with the water surface, occupy about 40% of the urban area (according to 2002 data). By 2000, there were about 65 m² per 1 inhabitant of the city ... ... Wikipedia

Leskov, Nikolai Semenovich- an outstanding writer, at the beginning of his literary activity known under the pseudonym M. Stebnitsky. Genus. February 4, 1831 in the Oryol province, in a poor semi-spiritual, semi-noble family. His father was the son of a priest, and only in his service ... Big biographical encyclopedia

Leskov- Nikolai Semenovich (1831 1895) Russian writer. R. in the village of Gorokhov, Oryol province. in the family of a nobleman who came from the clergy. In 1847, after the death of his father and the destruction of all small property from a fire, he left the gymnasium and entered ... Literary Encyclopedia

Books

• Lefty, N. S. Leskov. This edition includes both the novels and stories of N. S. Leskov ("Lady Macbeth of the Mtsensk District", "Lefty"), and less well-known, but just as bright and ... Buy for 170 rubles
• Hare Remise, Nikolai Leskov. The publication of the great Russian writer Nikolai Semenovich Leskov included the famous story "Hare Remise". The work of this publication is included in the programs of 5-11 grades of secondary ...

Stand up, if you like, on level ground and tell them to put a hundred mirrors around you. At that time you will see that your single bodily blockhead owns a hundred species, and as soon as the mirrors are taken away, all copies are hidden. However, our bodily blockhead is himself only the shadow of a true man. This creature, like a monkey, forms with an egg-shaped act the invisible and everlasting power and deity of that person, of whom all our blockheads are like mirror-shaped shadows.

Grigory Skovoroda.

Short preface

On one sad occasion, I visited for quite a long time a hospital for nervous patients, which in ordinary colloquial language is called the "lunatic asylum", which it really is. With the exception of a small number of subjects, all patients of this institution are considered "crazy" and "insane", that is, they are not responsible for their words or actions.

Coming here in order to see one of these patients, I imperceptibly became acquainted with many others, among whom there were interesting people - in the sense that their insanity was almost imperceptible, but meanwhile they were undoubtedly crazy. By the way, such was an extremely industrious, and, moreover, very cheerful and talkative old man in a woman's warrior named Onopry Opanasovich Peregud from Peregud. The administration of the institution, the servants and all the patients called him "The Hosiery Manufacturer", because at any time, when he did not eat or sleep, he constantly knitted stockings and gave them to the poor. He was not at all offended by the nickname "Hosiery Manufacturer", but was even pleased with it and found his vocation in this. He was everyone's friend and favorite, he was not offended even by "King Bryndoklash", a crazy man of great stature and monstrous strength, who walked in a foil crown and demanded obsequious respect from all signs, and tripped up the recalcitrant and gave cracks. With Peregud, he did this only once on the first day of his arrival, and then he never repeated it and even protected him as his “loyal blockhead” and “life knitter”. The reason for their friendship with King Bryndochlash will be mentioned again at its proper place in this story.

Peregud was over sixty years old; he was "very healthy", strong build, "squat figure" and "round face", "like a good kaunka", that is, a watermelon. He came from small estate nobles, of whom there was a great abundance in Pereguda. At first, he did not prepare for knitting stockings, and even "snatched himself the most extraordinary education" and "performed an extraordinary duty of service beyond any imagination." In all this, Peregud so much surpassed himself that even, finally, "he became incomprehensible and amazing for himself." According to his convictions, he was “partially ambitious, and partly conservative”, but in life he “loved silence” and that “no one else dared to show a pose of faces”. And with such his talents, Onopry Opanasovich Peregud “surprisingly extolled himself through the“ Order of the manifestation of truth ”and then“ he himself - severely reduced himself. It happened surprisingly and sadly, but Peregud did not grumble about it, for all this "was like from his own surprised nature." And his nature was such that even in his childhood he ran after himself around the barrel, persistently trying to catch up with himself and get ahead of himself. Naturally, in the end, a person with such a mood could not be at peace, and it came to the point that, after many efforts, Peregud managed to become a tenant of a lunatic asylum, where he outlined the story that was proposed after this in generally interesting and entertaining conversations.

But before passing on the story of Peregud, I ask permission to say something about the place where he lived and worked, as well as about his origin.

I

In one of the Little Russian provinces there is a very large and beautiful village of Pereguda. In the opinion of knowledgeable people, this village should have been renamed into a shtetl long ago, or it could even be declared a city; but only this cannot be done, because "against this there is a spell from the old Peregud." Who was old Peregud? This must be remembered, because he was once a very important person - a "Cossack foreman" and a knight; he famously commanded a regiment, and his name was Opanas Opanasovich. In honor of him, and now all his grandchildren and great-grandchildren, who bear the surname Pereguda or Peregudenko, will certainly indulge so that their male children are either Opanases, or at least at least Opanasovichi.

This is already “behavior”, so that a young child has always been called “did’s honor”, ​​because “did was worth it”.

“I can perfectly tell you everything about him,” said Onopry Peregud, pushing his cap back on his head, and told a long story, from which I will give only the most curious extracts.

Please do not judge me for the fact that here his and my words will be mixed together. I allowed this in order not to distribute everything as extensively as Onopry Peregud used to say at parties. Much, in his opinion, important, in fact, seemed to me unimportant and omitted, as completely irrelevant, or set out more briefly in my words, while the whole essence of events is preserved, and repetitions and other methods of verbosity of a dreamy maniac are discarded, through which his story he would not be free from prolixities and through that he would certainly lose interest.

II

Colonel Opanas Opanasovich, or, as they say, "old Peregud", he himself founded the village of Peregudy. At first there was nothing here, and then there was only mlyn, or in Russian “mill”. You know, they sing a song in Little Russian: “buv da nema, but went to hell,” and the katsaps sing: “it was yes, no, and went to the mill ...” Stupid katsapusia, and everything will certainly strive to do everything in its own style! Anyway! And then even later, near Mlyn, Peregudov farm became, and even later, as by God's will, people grew up and the population multiplied, the village already became. That's when did Opanas twisted his forelock and began to invent: he dug ponds, planted fish from Ostra and started chestnuts and vegetable gardens, and as he began to collect zhinok and divchat on weeds, then for their help, - perhaps - he multiplied even more people, and it became narrower. so many Christians that, as you like, you had the opportunity to build a church for them and give them an enlightened priest, so that they would keep the Christian law and know what kind of breed they are and how their faith is better than all other faiths in the world. Otherwise, they could not have kept themselves in a blaze without distinction from the Lithuanians and the Poles, and especially from the Luthers and the Jews. Old Peregud did everything that was necessary, and there was nothing behind him: he cut down the church with a bell tower and brought priest Prokop from somewhere for everyone to admire, for he was a man of the most excellent appearance: tall, pot-bellied and in red boots, and his face was also red, like that of a seraph, and, moreover, his voice was so vast that even his ears were stopped up from it.

On one sad occasion, I visited for quite a long time a hospital for nervous patients, which in ordinary colloquial language is called the "lunatic asylum", which it really is. With the exception of a small number of subjects, all patients of this institution are considered "crazy" and "insane", that is, they are not responsible for their words or actions.

Coming here in order to see one of these patients, I imperceptibly became acquainted with many others, among whom there were interesting people - in the sense that their insanity was almost imperceptible, but meanwhile they were undoubtedly crazy. By the way, such was an extremely industrious, and, moreover, very cheerful and talkative old man in a woman's warrior named Onopry Opanasovich Peregud from Peregud. The administration of the institution, the servants and all the patients called him "The Hosiery Manufacturer", because at any time, when he did not eat or sleep, he constantly knitted stockings and gave them to the poor. He was not at all offended by the nickname "Hosiery Manufacturer", but was even pleased with it and found his vocation in this. He was everyone's friend and favorite, he was not offended even by "King Bryndoklash", a crazy man of great stature and monstrous strength, who walked in a foil crown and demanded obsequious respect from all signs, and tripped up the recalcitrant and gave cracks. With Peregud, he did this only once on the first day of his arrival, and then he never repeated it and even protected him as his “loyal blockhead” and “life knitter”. The reason for their friendship with King Bryndochlash will be mentioned again at its proper place in this story.

Peregud was over sixty years old; he was "very healthy", strong build, "squat figure" and "round face", "like a good kaunka", that is, a watermelon. He came from small estate nobles, of whom there was a great abundance in Pereguda. At first, he did not prepare for knitting stockings, and even "snatched himself the most extraordinary education" and "performed an extraordinary duty of service beyond any imagination." In all this, Peregud so much surpassed himself that even, finally, "he became incomprehensible and amazing for himself." According to his convictions, he was “partially ambitious, and partly conservative”, but in life he “loved silence” and that “no one else dared to show a pose of faces”. And with such his talents, Onopry Opanasovich Peregud “surprisingly extolled himself through the“ Order of the manifestation of truth ”and then“ he himself - severely reduced himself. It happened surprisingly and sadly, but Peregud did not grumble about it, for all this "was like from his own surprised nature." And his nature was such that even in his childhood he ran after himself around the barrel, persistently trying to catch up with himself and get ahead of himself. Naturally, in the end, a person with such a mood could not be at peace, and it came to the point that, after many efforts, Peregud managed to become a tenant of a lunatic asylum, where he outlined the story that was proposed after this in generally interesting and entertaining conversations.

But before passing on the story of Peregud, I ask permission to say something about the place where he lived and worked, as well as about his origin.

In one of the Little Russian provinces there is a very large and beautiful village of Pereguda. In the opinion of knowledgeable people, this village should have been renamed into a shtetl long ago, or it could even be declared a city; but only this cannot be done, because "against this there is a spell from the old Peregud." Who was old Peregud? This must be remembered, because he was once a very important person - a "Cossack foreman" and a knight; he famously commanded a regiment, and his name was Opanas Opanasovich. In honor of him, and now all his grandchildren and great-grandchildren, who bear the surname Pereguda or Peregudenko, will certainly indulge so that their male children are either Opanases, or at least at least Opanasovichi.

This is already “behavior”, so that a young child has always been called “did’s honor”, ​​because “did was worth it”.

“I can perfectly tell you everything about him,” said Onopry Peregud, pushing his cap back on his head, and told a long story, from which I will give only the most curious extracts.

Please do not judge me for the fact that here his and my words will be mixed together. I allowed this in order not to distribute everything as extensively as Onopry Peregud used to say at parties. Much, in his opinion, important, in fact, seemed to me unimportant and omitted, as completely irrelevant, or set out more briefly in my words, while the whole essence of events is preserved, and repetitions and other methods of verbosity of a dreamy maniac are discarded, through which his story he would not be free from prolixities and through that he would certainly lose interest.

Colonel Opanas Opanasovich, or, as they say, "old Peregud", he himself founded the village of Peregudy. At first there was nothing here, and then there was only mlyn, or in Russian “mill”. You know, they sing a song in Little Russian: “buv da nema, but went to hell,” and the katsaps sing: “it was yes, no, and went to the mill ...” Stupid katsapusia, and everything will certainly strive to do everything in its own style! Anyway! And then even later, near Mlyn, Peregudov farm became, and even later, as by God's will, people grew up and the population multiplied, the village already became. That's when did Opanas twisted his forelock and began to invent: he dug ponds, planted fish from Ostra and started chestnuts and vegetable gardens, and as he began to collect zhinok and divchat on weeds, then for their help, - perhaps - he multiplied even more people, and it became narrower. so many Christians that, as you like, you had the opportunity to build a church for them and give them an enlightened priest, so that they would keep the Christian law and know what kind of breed they are and how their faith is better than all other faiths in the world. Otherwise, they could not have kept themselves in a blaze without distinction from the Lithuanians and the Poles, and especially from the Luthers and the Jews. Old Peregud did everything that was necessary, and there was nothing behind him: he cut down the church with a bell tower and brought priest Prokop from somewhere for everyone to admire, for he was a man of the most excellent appearance: tall, pot-bellied and in red boots, and his face was also red, like that of a seraph, and, moreover, his voice was so vast that even his ears were stopped up from it.

Old pan Opanas was already such a person that if he did something, he always did it well; and as he was a huge and faithful fighter for the "Orthodox faith", he could not stand any "distrust" - and in Pereguda he got such a father who would not tolerate either Luthors, or Jews, or - God save - Poles. To tell the truth, both of them did not really respect the Muscovite gentlemen and even constantly called them nothing else than “damn children”, but in order not to invite “Muscovite to the yard” with this, they openly fight against they did not join the Muscovites, but only prayed quietly to the Lord, so that "the power of God would beat them."

Grandfather Opanas was very skilful in dealing with powerful people, especially with those who were worth it; but at the same time, remaining with people of one of his “faithful nature”, Peregud did not hide the fact that he sincerely respected only one good Cossacks, and for this he kept such loyalty and courtesy to them that he took possession of all the Peregudin Cossacks and arranged it so that all the local people they could neither spread out on either side, nor mingle with a foolish custom with just anyone. Opanas Opanasovich enslaved them to himself and made a pan over them, somewhere before Katerina's time! This is how Peregud did it back in those Cossack antiquities, about which good people sighed in their breasts and their eyes wept. And he did all this with the help of the foremen so carefully that all the Peregudin Cossacks didn’t even notice, “what a yak, what a reason” they began to write “krepaks”, and who did not want to go to the panshchina for didusi, then so that they did not resist , they, - perhaps, - were kindly scribbled in the pansky court, some with Russian batogs, and others with their own pug, but by the quiet of both means, both the price and the taste are the same. But, as the new Peregudin krepaks still didn’t like it, in order to correct their damaged concepts and refresh their stiff taste, Priest Prokop set to work, who served in red boots and every week read to people at mass "Attraction" that reinforces in people the belief that they are "servants" and that the purpose of their lives is that they must "obey their masters." And in order to keep it strong forever and ever, there was a spell that does not allow the village of Pereguda to be renamed either a trading place or a city.