Who in Rus' is good characters. H

Image of post-reform Russia. Nekrasov wrote the poem for twenty years, collecting material for it "by word". The poem is unusually broad coverage of folk life. Nekrasov wanted to depict all social strata in it: from the peasant to the king. But, unfortunately, the poem was never finished - the death of the poet prevented it.

The main problem, the main question of the work is already clearly visible in the title "To whom it is good to live in Rus'" - this is the problem of happiness. Nekrasov's poem "To whom it is good to live in Rus'" begins with the question: "In what year - count, in what land - guess." But it is not difficult to understand what period Nekrasov is talking about. The poet is referring to the reform of 1861, according to which the peasants were “liberated”, and those, not having their own land, fell into even greater bondage.

Through the whole poem passes the thought of the impossibility of living like this, of the heavy peasant lot, of the peasant ruin. This motif of the hungry life of the peasantry, whom “longing-trouble exhausted” sounds with particular force in the song called “Hungry” by Nekrasov. The poet does not soften the colors, showing poverty, rudeness, religious prejudice and drunkenness in peasant life.

"As before, the peasants are people" who did not eat their fill, slurped without salt. The only thing that has changed is that "now instead of the master, the volost will fight them." With undisguised sympathy, the author treats those peasants who do not put up with their hungry, disenfranchised existence. Unlike the world of exploiters and moral freaks, serfs like Yakov, Gleb, Sidor, Ipat, the best of the peasants in the poem retained true humanity, the ability to sacrifice, and spiritual nobility. These are Matrena Timofeevna, the bogatyr Saveliy, Yakim Nagoi, Yermil Girin, Agap Petrov, headman Vlas, seven truth-seekers and others.

Each of them has his own task in life, his own reason to “search for the truth”, but all of them together testify that peasant Rus' has already awakened, come to life. The seekers of truth see such happiness for the Russian people: I don't need neither silver, nor gold, but God forbid, So that my countrymen And every peasant Live freely, cheerfully In all holy Rus'!

Yakim is an honest worker with a great sense of dignity. Yakim is also smart, he perfectly understands why the peasant lives so miserably, so badly. It is to him that these words belong: Every peasant has a soul that is a black cloud, wrathful, formidable - and thunders should thunder from there, pour bloody rains, And everything ends with wine.

Ermil, taking pity on his younger brother, appoints Vlasyevna's son as a recruit, and then, in a fit of repentance, almost commits suicide. The story of Ermil ends sadly. He is imprisoned for his performance during the riot. The image of Ermil testifies to the spiritual forces lurking in the Russian people, the richness of the moral qualities of the peasantry.

But only in the chapter "Savelius - the Holy Russian Hero" does the peasant protest turn into a revolt, culminating in the murder of the oppressor. True, the reprisal against the German manager was still spontaneous, but such was the reality of serf society.

Peasant riots arose spontaneously as a response to the cruel oppression of the peasants by the landowners and managers of their estates. Not meek and submissive are close to the poet, but recalcitrant and courageous rebels, such as Saveliy, the “hero of the Holy Russian”, Yakim Nagoi, whose behavior speaks of the awakening of the consciousness of the peasantry, of its boiling protest against oppression. Nekrasov wrote about the oppressed people of his country with anger and pain. But the poet was able to notice the “spark hidden” of the mighty internal forces inherent in the people, and looked forward with hope and faith: the Innumerable Host rises, the Indestructible Strength will affect it.

The peasant theme in the poem is inexhaustible, multifaceted, the entire figurative system of the poem is devoted to the theme of revealing peasant happiness. In this regard, we can recall the “happy” peasant woman Korchagina Matryona Timofeevna, nicknamed the “governor’s wife” for special luck, and people of the servile rank, for example, the “servant of the exemplary Jacob the faithful”, who managed to take revenge on his offender master, and the hard-working peasants from the chapters of The Last Child, who are forced to break a comedy in front of the old prince Utyatin, pretending that there was no abolition of serfdom, and many other images of the poem. The poem by N. A. Nekrasov “To whom it is good to live in Rus'” was created in the last period of the poet’s life (1863-1876). The ideological idea of the poem is already indicated in its title, and then it is repeated in the text: who lives well in Rus'. The main place in the poem is occupied by the position of the Russian peasant under serfdom and after “liberation”.

The poet speaks about the essence of the royal manifesto in the words of the people: “You are good, royal letter, but you are not written about us.” The poet touched upon the topical problems of his time, condemned slavery and oppression, glorified the freedom-loving, talented, strong-willed Russian people. Pictures of folk life are written with epic breadth, and this gives the right to call the poem an encyclopedia of Russian life of that time. Drawing numerous images of peasants, various characters, he divides the heroes, as it were, into two camps: slaves and fighters.

Already in the prologue we get acquainted with the peasants-truth-seekers. They live in the villages: Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neelovo, Neurozhayka. They are united by poverty, unpretentiousness, the desire to find a happy person in Rus'. Traveling, the peasants meet different people, give them an assessment, determine their attitude to the priest, to the landowner, to the peasant reform, to the peasants. After listening to the priest's story about his "happiness", having received advice to find out about the landowner's happiness, the peasants cut off: You pass them by, the landowners! We know them! Truth-seekers are not satisfied with the word of the nobility, they need a "Christian word."

Give me a Christian word! Nobility with a scolding, With a push and with a thrashing, That is unsuitable for us They have a sense of their own dignity. In the chapter "Happy" they angrily see off a deacon, a courtyard, who boasted of his servile position: "Get out!" They sympathize with the terrible story of the soldier and say to him: Here, drink, servant! There is nothing to argue with you: You are happy - there is no word.

Truth seekers are hardworking, always striving to help others. Hearing from a peasant woman that there are not enough working hands to remove the bread on time, the peasants offer: And what are we, godfather Come on sickles!

All seven How will we become tomorrow, by evening We will burn all your rye! The peasants of the Illiterate province are just as willing to help mow the grass: Like teeth from hunger. Works for everyone Agile hand.

However, Nekrasov more fully reveals the images of peasant fighters who do not grovel before the masters, do not reconcile themselves to their slavish position. Yakim Nagoi from the village of Bosovo lives in dire poverty. He works to death, escaping under the harrow from the heat and rain. The chest is sunken; like a depressed belly; at the eyes, at the mouth Bends, like cracks On the dry earth... Reading the description of the peasant's face, we understand that Yakim, all his life toiling on a gray, barren piece, himself became like the earth. Yakim admits that most of his labor is appropriated by "shareholders" who do not work, but live on the labors of peasants like him. You work alone, And as soon as the work is over, Look, there are three equity holders: God, the king and the master!

Throughout his long life, Yakim worked, experienced many hardships, starved, went to prison and, “like a peeled velvet, he returned to his homeland.” But still he finds in himself the strength to create at least some kind of life, some kind of beauty. Yakim decorates his hut with pictures, loves and uses a well-aimed word, his speech is full of proverbs and sayings. Yakim is the image of a new type of peasant, a rural proletarian who has been in the seasonal industry. And his voice is the voice of the most resolute peasants. Every peasant has a soul like a black cloud - Anger, a thunderstorm - and Thunders should thunder from there, Rains of bloodshed... , At seven years old, I didn’t pinch a worldly penny Under the nail, At seven years old I didn’t touch the right one, I didn’t let the guilty one, I didn’t twist my soul ...

Only once did Yermil act out of conscience, giving the son of the old woman Vlasyevna instead of his brother to the army. Repentant, he tried to hang himself.

According to the peasants, Yermil had everything for happiness: peace of mind, money, honor, but his honor is special, not bought "neither money nor fear: strict truth, intelligence and kindness." The people, defending the worldly cause, in difficult times help Yer-mil to save the mill, showing exceptional trust in him.

This act confirms the ability of the people to act together, in peace. And Ermil, not afraid of the prison, took the side of the peasants, when ... The patrimony of the Landowner Obrubkov rebelled ... Ermil Girin - the defender of peasant interests. If the protest of Yakim Nagogoi is spontaneous, then Yermil Girin rises to a conscious protest. Saveliy, the Holy Russian hero - a fighter for the cause of the people. Savely's life was hard.

In his youth, he, like all peasants, for a long time endured cruel abuse from the landowner Shalashnikov, his manager. But Savely cannot accept such an order, and he rebels along with other peasants, he buried the living German Vogel in the ground. "Twenty years of strict hard labor, twenty years of settlement" Savely received for this. Returning to his native village as an old man, Savely retained good spirits and hatred for the oppressors. “Branded, but not a slave!

' he said about himself. Savely to old age retained a clear mind, cordiality, responsiveness.

In the poem, he is shown as a people's avenger: ... Our axes lay - for the time being! He speaks contemptuously of the passive peasants, calling them "the dead...

lost.” Nekrasov calls Saveliy a Holy Russian hero, raising him very high, emphasizing his heroic character, and also compares him with the folk hero Ivan Susanin.

The image of Savely embodies the desire of the people for freedom. The image of Saveliy is given in one chapter with the image of Matryona Timofeevna not by chance.

The poet shows together two heroic Russian characters. Most of the poem is dedicated to the Russian woman.

Matryona Timofeevna goes through all the trials that a Russian woman could go through. She lived freely and cheerfully in her parents' house, and after marriage she had to work like a slave, endure the reproaches of her husband's relatives, and the beatings of her husband. She found joy only in work and in children. She experienced hard the death of her son Demushka, the persecution of the master's manager, the year of hunger, and begging. But in difficult times, she showed firmness and perseverance: she fussed about the release of her husband, who was illegally taken as a soldier, she even went to the governor himself.

She pulled out Fedotushka when they decided to punish him with rods. Recalcitrant, resolute, she is always ready to defend her rights, and this brings her closer to Savely.

Matrena Timofeevna says about herself: I have a downcast head, I carry an angry heart!.. For me, mortal insults have passed unpaid... Having told about her hard life to wanderers, she says that “it’s not a matter of looking for happiness among women! In the last chapter, entitled "A Woman's Parable", a peasant woman speaks of the common female share: The keys to female happiness, From our free will, Abandoned, lost From God himself. But Nekrasov is sure that the "keys" must be found. The peasant woman will wait and achieve happiness. The poet speaks about this in one of Grisha Dobrosklonov's songs: You are still a slave in the family, But the mother is already a free son!

With great love, Nekrasov painted images of truth-seekers, fighters, who expressed the strength of the people, the will to fight against the oppressors. However, the writer did not turn a blind eye to the dark sides of the life of the peasantry. The poem depicts peasants who are corrupted by the masters and have become accustomed to their slavish position. In the chapter “Happy”, the truth-seekers meet with a “yard man who has been beaten to his feet,” who considers himself lucky because he was Prince Peremetyev’s favorite slave. The courtyard is proud that his “daughter, together with the young lady, studied both French and all kinds of languages, she was allowed to sit down in the presence of the princess.” And the courtyard himself stood for thirty years at the chair of the Most Serene Prince, licked the plates after him and drank the rest of the overseas wines.

He is proud of his "closeness" to the masters and his "honorable" disease - gout. Simple freedom-loving peasants laugh at a slave who looks down on his fellow peasants, not understanding all the meanness of his lackey position.

The courtyard of Prince Utyatin, Ipat, did not even believe that the “freedom” was announced to the peasants: And I am the princes of the Utyatin Kholop - and that’s the whole story! Creating various types of peasants, Nekrasov claims that there are no happy ones among them, that even after the abolition of strong law, the peasants are still destitute and drained of blood, I will only change the forms of oppression of the peasants. But among the peasants, he showed people capable of conscious, active protest, and he believes that with the help of such people in the future in Rus', everyone would b; to live well, and first of all, the good life of the Russian people will come. The limits have not yet been set for the Russian people: Before them is a wide path.

Summary of the poem:

One day, seven men converge on the high road - recent serfs, and now temporarily liable "from adjacent villages - Zaplatova, Dyryavin, Razutov, Znobishina, Gorelova, Neyolova, Neurozhayka, too." Instead of going their own way, the peasants start a dispute about who lives happily and freely in Rus'. Each of them judges in his own way who is the main lucky man in Rus': a landowner, an official, a priest, a merchant, a noble boyar, a minister of sovereigns or a tsar.

During the argument, they do not notice that they gave a detour of thirty miles. Seeing that it is too late to return home, the men make a fire and continue the argument over vodka - which, of course, little by little turns into a fight. But even a fight does not help to resolve the issue that worries the men.

The solution is found unexpectedly: one of the men, Pahom, catches a warbler chick, and in order to free the chick, the warbler tells the men where they can find a self-assembled tablecloth. Now the peasants are provided with bread, vodka, cucumbers, kvass, tea - in a word, everything they need for a long journey. And besides, the self-assembled tablecloth will repair and wash their clothes! Having received all these benefits, the peasants give a vow to find out "who lives happily, freely in Rus'."

The first possible “lucky man” he met along the way is the priest. (It was not for the oncoming soldiers and beggars to ask about happiness!) But the priest’s answer to the question of whether his life is sweet disappoints the peasants. They agree with the priest that happiness lies in peace, wealth and honor. But the pop does not possess any of these benefits. In haymaking, in stubble, in the dead of autumn night, in severe frost, he must go where there are sick, dying and being born. And every time his soul hurts at the sight of grave sobs and orphan sorrow - so that his hand does not rise to take copper nickels - a miserable reward for the demand. The landlords, who formerly lived in family estates and got married here, baptized children, buried the dead, are now scattered not only in Rus', but also in distant foreign land; there is no hope for their reward. Well, the peasants themselves know what honor the priest is: they feel embarrassed when the priest blames obscene songs and insults against priests.

Realizing that the Russian pop is not among the lucky ones, the peasants go to the festive fair in the trading village of Kuzminskoye to ask the people about happiness there. In a rich and dirty village there are two churches, a tightly boarded-up house with the inscription "school", a paramedic's hut, a dirty hotel. But most of all in the village of drinking establishments, in each of which they barely manage to cope with the thirsty. Old man Vavila cannot buy his granddaughter trestle shoes, because he drank himself to a penny. It’s good that Pavlusha Veretennikov, a lover of Russian songs, whom everyone calls “master” for some reason, buys a treasured gift for him.

Wandering peasants watch the farcical Petrushka, watch how the women are picking up book goods - but by no means Belinsky and Gogol, but portraits of fat generals unknown to anyone and works about "my lord stupid." They also see how a busy trading day ends: rampant drunkenness, fights on the way home. However, the peasants are indignant at Pavlusha Veretennikov's attempt to measure the peasant by the master's measure. In their opinion, it is impossible for a sober person to live in Rus': he will not endure either overwork or peasant misfortune; without drinking, bloody rain would have poured out of the angry peasant soul. These words are confirmed by Yakim Nagoi from the village of Bosovo - one of those who "work to death, drink half to death." Yakim believes that only pigs walk the earth and do not see the sky for a century. During a fire, he himself did not save money accumulated over a lifetime, but useless and beloved pictures that hung in the hut; he is sure that with the cessation of drunkenness, great sadness will come to Rus'.

Wandering peasants do not lose hope of finding people who live well in Rus'. But even for the promise to give water to the lucky ones for free, they fail to find those. For the sake of gratuitous booze, both an overworked worker, and a paralyzed former courtyard, who for forty years licked the master's plates with the best French truffle, and even ragged beggars are ready to declare themselves lucky.

Finally, someone tells them the story of Ermil Girin, a steward in the estate of Prince Yurlov, who has earned universal respect for his justice and honesty. When Girin needed money to buy the mill, the peasants lent it to him without even asking for a receipt. But Yermil is now unhappy: after the peasant revolt, he is in jail.

About the misfortune that befell the nobles after the peasant reform, the ruddy sixty-year-old landowner Gavrila Obolt-Obolduev tells the peasant wanderers. He recalls how in the old days everything amused the master: villages, forests, fields, serf actors, musicians, hunters, who belonged undividedly to him. Obolt-Obolduev tells with emotion how on the twelfth holidays he invited his serfs to pray in the manor's house - despite the fact that after that they had to drive women from all over the estate to wash the floors.

And although the peasants themselves know that life in serf times was far from the idyll drawn by Obolduev, they nevertheless understand: the great chain of serfdom, having broken, hit both the master, who at once lost his usual way of life, and the peasant.

Desperate to find a happy man among the men, the wanderers decide to ask the women. The surrounding peasants recall that Matrena Timofeevna Korchagina lives in the village of Klin, whom everyone considers lucky. But Matrona herself thinks differently. In confirmation, she tells the wanderers the story of her life.

Before her marriage, Matryona lived in a non-drinking and prosperous peasant family. She married Philip Korchagin, a stove-maker from a foreign village. But the only happy night for her was that night when the groom persuaded Matryona to marry him; then the usual hopeless life of a village woman began. True, her husband loved her and beat her only once, but soon he went to work in St. Petersburg, and Matryona was forced to endure insults in her father-in-law's family. The only one who felt sorry for Matryona was grandfather Savely, who lived out his life in the family after hard labor, where he got for the murder of the hated German manager. Savely told Matryona what Russian heroism is: a peasant cannot be defeated, because he "bends, but does not break."

The birth of the first-born Demushka brightened up the life of Matryona. But soon her mother-in-law forbade her to take the child into the field, and old grandfather Savely did not keep track of the baby and fed it to the pigs. In front of Matryona, the judges who came from the city performed an autopsy of her child. Matryona could not forget her first child, although after she had five sons . One of them, the shepherd Fedot, once allowed a she-wolf to carry away a sheep. Matrena took upon herself the punishment assigned to her son. Then, being pregnant with her son Liodor, she was forced to go to the city to seek justice: her husband, bypassing the laws, was taken to the soldiers. Matryona was then helped by the governor Elena Alexandrovna, for whom the whole family is now praying.

By all peasant standards, the life of Matryona Korchagina can be considered happy. But it is impossible to tell about the invisible spiritual storm that passed through this woman - just like about unrequited mortal insults, and about the blood of the firstborn. Matrena Timofeevna is convinced that a Russian peasant woman cannot be happy at all, because the keys to her happiness and free will are lost from God himself.

In the midst of haymaking, wanderers come to the Volga. Here they witness a strange scene. A noble family swims up to the shore in three boats. The mowers, who have just sat down to rest, immediately jump up to show the old master their zeal. It turns out that the peasants of the village of Vakhlachin help the heirs to hide the abolition of serfdom from the landowner Utyatin, who has lost his mind. For this, the relatives of the Last Duck-Duck promise the peasants floodplain meadows. But after the long-awaited death of the Afterlife, the heirs forget their promises, and the whole peasant performance turns out to be in vain.

Here, near the village of Vahlachin, wanderers listen to peasant songs - corvée, hungry, soldier's, salty - and stories about serf times. One of these stories is about the serf of the exemplary Jacob the faithful. Yakov's only joy was to please his master, the petty landowner Polivanov. Samodur Polivanov, in gratitude, beat Yakov in the teeth with his heel, which aroused even greater love in the lackey's soul. By old age, Polivanov lost his legs, and Yakov began to follow him like a child. But when Yakov's nephew, Grisha, decided to marry the serf beauty Arisha, out of jealousy, Polivanov sent the guy to the recruits. Yakov was drinking, but soon returned to the master. And yet he managed to take revenge on Polivanov - the only way available to him, in a lackey way. Having brought the master into the forest, Yakov hanged himself directly above him on a pine tree. Polivanov spent the night under the corpse of his faithful serf, driving away birds and wolves with groans of horror.

Another story - about two great sinners - is told to the peasants by God's wanderer Iona Lyapushkin. The Lord awakened the conscience of the ataman of the robbers Kudeyar. The robber prayed for sins for a long time, but all of them were released to him only after he killed the cruel Pan Glukhovsky in a surge of anger.

The wandering men also listen to the story of another sinner - Gleb the headman, who hid the last will of the late widower admiral for money, who decided to free his peasants.

But not only wandering peasants think about the happiness of the people. The son of a deacon, seminarian Grisha Dobrosklonov, lives in Vakhlachin. In his heart, love for the deceased mother merged with love for the whole of Vahlachina. For fifteen years, Grisha knew for sure whom he was ready to give his life, for whom he was ready to die. He thinks of all mysterious Rus' as a miserable, abundant, powerful and powerless mother, and expects that the indestructible strength that he feels in his own soul will still be reflected in her. Such strong souls, like those of Grisha Dobrosklonov, the angel of mercy himself calls for an honest path. Fate prepares Grisha "a glorious path, a loud name of the people's intercessor, consumption and Siberia."

If the wanderer men knew what was happening in the soul of Grisha Dobrosklonov, they would surely understand that they could already return to their native roof, because the goal of their journey had been achieved.

Building: Nekrasov assumed that the poem would have seven or eight parts, but managed to write only four, which, perhaps, did not follow one after another. Part one is the only one without a title. Prologue: "In what year - count,
In what land - guess
On the pillar path
Seven men came together ... "

They got into an argument:

Who has fun
Feel free in Rus'?

Further in the poem there are 6 answers to this question: landowner, official, priest, merchant, minister, king. The peasants decide not to return home until they find the right answer. They find a self-assembled tablecloth that will feed them and set off on their journey.

The first part represents, both in content and in form, something unified and integral. "Peasant Woman" ideologically and in part the plot can adjoin the first part and can follow the part "Last Child", being at the same time an independent poem within a poem. Part "Last Child" is ideologically close to "Pir ...", but also significantly differs from the last part both in content and in form. Between these parts lies a gap of five years (1872-1877) - the time of the activity of the revolutionary populists.

The researchers suggested that the correct sequence is:

"Prologue" and part one.

"The Last". From the second part. "Feast - for the whole world." Chapter two.

"Peasant". From the third part.

Plot: Image of post-reform Russia. Nekrasov wrote the poem for twenty years, collecting material for it "by word". The poem is unusually broad coverage of folk life. Nekrasov wanted to depict all social strata in it: from the peasant to the king. But, unfortunately, the poem was never finished - the death of the poet prevented it. The main problem, the main question of the work is already clearly visible in the title "To Whom in Rus' to Live Well" - this is the problem of happiness.

Nekrasov's poem "Who Lives Well in Rus'" begins with the question: "In what year - calculate, in what land - guess." But it is not difficult to understand what period Nekrasov is talking about. The poet is referring to the reform of 1861, according to which the peasants were “liberated”, and those, not having their own land, fell into even greater bondage.

The plot of the poem is based on the description of the journey through Rus' of seven temporarily liable men. Men are looking for a happy person and on their way they meet a variety of people, listen to stories about different human destinies. So the poem unfolds a broad picture of contemporary Russian life for Nekrasov.

Main heroes:

Temporarily obligated peasants who went to look for someone who lives happily at ease in Rus'

Ivan and Mitrodor Gubin

Old Pahom

With undisguised sympathy, the author treats those peasants who do not put up with their hungry, disenfranchised existence. Unlike the world of exploiters and moral freaks, serfs like Yakov, Gleb, Sidor, Ipat, the best of the peasants in the poem retained true humanity, the ability to sacrifice, and spiritual nobility. These are Matrena Timofeevna, the bogatyr Saveliy, Yakim Nagoi, Yermil Girin, Agap Petrov, headman Vlas, seven truth-seekers and others. Each of them has his own task in life, his own reason to “search for the truth”, but all of them together testify that peasant Rus' has already awakened, come to life. Truth seekers see such happiness for the Russian people:

I don't need any silver

No gold, but God forbid

So that my countrymen

And every peasant

Life was easy, fun

All over holy Rus'!

In Yakima Nagoy, the peculiar character of the people's truth-seeker, the peasant "righteous man" is presented. Yakim lives the same hard-working beggarly life as the rest of the peasantry. But he has a rebellious disposition. Yakim is an honest worker with a great sense of dignity. Yakim is also smart, he perfectly understands why the peasant lives so miserably, so badly. These words belong to him:

Every peasant has

The soul is like a black cloud

Angry, formidable - and it would be necessary

Thunders rumble from there,

pouring bloody rains,

And everything ends with wine.

Yermil Girin is also remarkable. A literate peasant, he served as a clerk, became famous throughout the district for his justice, intelligence and disinterested devotion to the people. Yermil showed himself to be an exemplary headman when the people chose him for this position. However, Nekrasov does not make him an ideal righteous man. Ermil, taking pity on his younger brother, appoints Vlasyevna's son as a recruit, and then, in a fit of repentance, almost commits suicide. The story of Ermil ends sadly. He is imprisoned for his performance during the riot. The image of Ermil testifies to the spiritual forces lurking in the Russian people, the richness of the moral qualities of the peasantry.

But it is only in the chapter “Savelius the Hero of Holy Russia” that the peasant protest turns into a revolt, culminating in the murder of the oppressor. True, the reprisal against the German manager was still spontaneous, but such was the reality of serf society. Peasant riots arose spontaneously as a response to the cruel oppression of the peasants by the landowners and managers of their estates.

Not meek and submissive are close to the poet, but recalcitrant and courageous rebels, such as Saveliy, the “hero of the Holy Russian”, Yakim Nagoi, whose behavior speaks of the awakening of the consciousness of the peasantry, of its boiling protest against oppression.

Nekrasov wrote about the oppressed people of his country with anger and pain. But the poet was able to notice the "hidden spark" of the mighty internal forces inherent in the people, and looked ahead with hope and faith:

The army rises

innumerable,

The strength will affect her

Indestructible.

Meaning

The situation of the people is depicted with the utmost distinctness by the name of the places where the truth-seeking peasants come from: Terpigorev district, Pustoporozhnaya volost, the villages of Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neyolovo. The poem very vividly depicts the bleak, powerless, hungry life of the people. “A man’s happiness,” the poet exclaims bitterly, “leaky with patches, humpbacked with calluses!” As before, the peasants are people who “have not eaten their fill, slurped without salt.” The only thing that has changed is that “now instead of the master, the volost will fight them”

The image of Grisha Dobrosklonov reveals the meaning of the whole poem. This is a fighter who opposes this way of life. His happiness is in freedom, in his own and someone else's. He will try to do everything so that the people of Rus' are no longer in captivity.

The work of Nikolai Alekseevich Nekrasov is devoted to the deep problems of the Russian people. The heroes of his story, ordinary peasants, set off on a journey in search of a person to whom life does not bring happiness. So who in Rus' to live well? A summary of the chapters and annotation to the poem will help to understand the main idea of the work.

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The idea and history of the creation of the poem

The main idea of Nekrasov was to create a poem for the people, in which they could recognize themselves not only in the general idea, but also in the little things, life, behavior, see their strengths and weaknesses, find their place in life.

The author succeeded in his idea. Nekrasov has been collecting the necessary material for years, planning his work entitled “Who should live well in Rus'?” much more voluminous than the one that came out at the end. As many as eight full-fledged chapters were planned, each of which was supposed to be a separate work with a complete structure and idea. The only thing unifying link- seven ordinary Russian peasants, peasants who travel around the country in search of the truth.

In the poem "Who is it good to live in Rus'?" four parts, the order and completeness of which is a cause of controversy for many scholars. Nevertheless, the work looks holistic, leads to a logical end - one of the characters finds the very recipe for Russian happiness. It is believed that Nekrasov completed the end of the poem, already knowing about his imminent death. Wanting to bring the poem to an end, he moved the end of the second part to the end of the work.

It is believed that the author began to write “Who is living well in Rus'?” around 1863 - shortly after. Two years later, Nekrasov finished the first part and marked the manuscript with that date. The subsequent ones were ready for 72, 73, 76 years of the 19th century, respectively.

Important! The work began to be printed in 1866. This process turned out to be long four years. The poem was difficult to accept by critics, the highest of that time brought down a lot of criticism on it, the author, along with his work, was persecuted. Despite this, “Who is it good to live in Rus'?” was published and well received by the common people.

Annotation to the poem “Who is living well in Rus'?”: it consists of the first part, which contains a prologue that introduces the reader to the main characters, five chapters and excerpts from the second (“Last child” of 3 chapters) and the third part (“Peasant woman » from 7 chapters). The poem ends with the chapter "A feast for the whole world" and an epilogue.

Prologue

“Who is living well in Rus'?” begins with a prologue, the summary of which is as follows: there are seven main characters- ordinary Russian peasants from the people who came from the Terpigorev district.

Each comes from his own village, whose name, for example, was Dyryaevo or Neyolovo. Having met, the men begin to actively argue with each other about who really has a good life in Rus'. This phrase will be the leitmotif of the work, its main plot.

Each offers a variant of the estate, which is now prospering. These were:

priests;
landlords;
officials;
merchants;
boyars and ministers;
tsar.

Men argue so much it's getting out of hand fight starts- the peasants forget what things they were going to do, they go in an unknown direction. In the end, they wander into the wilderness, decide not to go anywhere else until the morning and wait out the night in a clearing.

Because of the noise raised, the chick falls out of the nest, one of the wanderers catches him and dreams that if he had wings, he would fly around all of Rus'. The rest add that you can do without wings, it would be something to drink and eat well, then you can travel until old age.

Attention! Bird - the mother of the chick, in exchange for her child, tells the peasants where find treasure- a self-assembled tablecloth, but warns that you can not ask for more than a bucket of alcohol a day - otherwise there will be trouble. The men really find a treasure, after which they promise each other not to part until they find the answer to the question of who is good to live in this state.

First part. Chapter 1

The first chapter tells about the meeting of men with the priest. They walked for a long time, met ordinary people - beggars, peasants, soldiers. The disputants did not even try to talk to them, because they knew from their own experience that the common people did not have happiness. Having met the priest's cart, the wanderers block the way and talk about the dispute, asking the main question, who in Rus' has a good life, extort, are the priests happy.

Pop responds as follows:

A person has happiness only if his life combines three features - calmness, honor and wealth.
He explains that the priests have no peace, ranging from how troublesome they get the dignity and ending with the fact that every day he listens to the cry of dozens of people, which does not add peace to life.
Lots of money now butts are hard to earn, since the nobles, who used to perform rituals in their native villages, now do it in the capital, and the clergy have to live off the peasants alone, from whom there is a meager income.
The people of the priests also do not indulge in respect, make fun of them, avoid them, there is no way to hear a good word from anyone.

After the priest's speech, the peasants bashfully hide their eyes and understand that the life of the priests in the world is by no means sweet. When the clergyman leaves, the debaters attack the one who suggested that the priests live well. It would have come to a fight, but the pop reappeared on the road.

Chapter 2

The peasants walk along the roads for a long time, almost no one meets them, whom you can ask who in Rus' has a good life. In the end, they learn that in the village of Kuzminsky rich fair because the village is not poor. There are two churches, a closed school and even a not very clean hotel where you can stay. It's no joke, there is a paramedic in the village.

The most important thing is that there are as many as 11 taverns here, who do not have time to pour to the merry people. All peasants drink a lot. An upset grandfather stands by the shoe shop, who promised to bring boots to his granddaughter, but drank the money away. Barin Pavlusha Veretennikov appears and pays for the purchase.

Books are also sold at the fair, but people are interested in the most untalented books, neither Gogol nor Belinsky are in demand and are not interesting to ordinary people, despite the fact that these writers just defend the interests of ordinary people. At the end, the heroes get so drunk that they fall to the ground, watching the church “stagger”.

Chapter 3

In this chapter, the debaters again find Pavel Veretennikov, who actually collects the folklore, stories and expressions of the Russian people. Pavel tells the peasants around him that they drink too much alcohol, and for those a drunken night is happiness.

Yakim Golyi objects to this, arguing that a simple the farmer drinks a lot not from his own desire, but because he works hard, he is constantly haunted by grief. Yakim tells his story to those around him - having bought pictures for his son, Yakim loved them no less than himself, therefore, when a fire broke out, he was the first to take these images out of the hut. In the end, the money that he had accumulated over his life was gone.

After hearing this, the men sit down to eat. After one of them remains to follow the bucket of vodka, and the rest again head into the crowd to find a person who considers himself happy in this world.

Chapter 4

Men walk the streets and promise to treat the happiest person of the people with vodka in order to find out who in Rus' has a good life, but only deeply unhappy people who want to drink to console themselves. Those who want to brag about something good find that their petty happiness does not answer the main question. For example, a Belarusian is happy that rye bread is made here, from which he does not have pain in his stomach, so he is happy.

As a result, the bucket of vodka runs out, and the debaters understand that they will not find the truth this way, but one of the visitors says to look for Ermila Girin. Ermil is very respected in the village, the peasants say that this is a very good person. They even tell a case that when Girin wanted to buy a mill, but there was no money for a deposit, he collected a whole thousand loans from the common people and managed to deposit the money.

A week later, Yermil gave away everything he occupied, until the evening he tried to find out from those around him who else to approach and give the last remaining ruble.

Girin earned such trust by the fact that, while serving as a clerk from the prince, he did not take money from anyone, but on the contrary, he helped ordinary people, therefore, when they were going to choose a burgomaster, they chose him, Yermil justified the appointment. At the same time, the priest says that he is unhappy, since he is already in jail, and why, he does not have time to tell, since a thief is found in the company.

Chapter 5

Then the travelers meet the landowner, who, in response to the question of who lives well in Rus', tells them about his noble roots - the founder of his family, the Tatar Oboldui, was skinned by a bear for the laughter of the empress, who in return presented many expensive gifts.

The landowner complains that the peasants were taken away, therefore there is no more law on its lands, forests are being cut down, drinking establishments are multiplying - the people do what they want, they become impoverished from this. Then he says that he was not used to working since childhood, but here he has to do it because the serfs were taken away.

Lamenting, the landowner leaves, and the peasants pity him, thinking that on the one hand, after the abolition of serfdom, the peasants suffered, and on the other, the landlords, that this whip whipped all classes.

Part 2. Afterbirth - summary

This part of the poem tells about the crazy Prince Utyatin, who, having learned that serfdom was abolished, fell ill with a heart attack and promised to deprive his sons of their inheritance. Those, frightened of such a fate, persuaded the peasants to play along with their old father, bribing them with a promise to give meadows to the village.

Important! Characteristics of Prince Utyatin: a selfish person who likes to feel power, therefore he is ready to force others to do completely meaningless things. He feels complete impunity, he thinks that the future of Russia is behind this.

Some peasants willingly played along with the lord's request, while others, such as Agap Petrov, could not come to terms with the fact that in the wild they had to bow before someone. Once in a situation in which it is impossible to achieve the truth, Agap Petrov dies from pangs of conscience and mental anguish.

At the end of the chapter, Prince Utyatin rejoices at the return of serfdom, speaks of its correctness at his own feast, which is attended by seven travelers, and at the end calmly dies in the boat. At the same time, no one gives the meadows to the peasants, and the trial on this issue has not been completed to this day, as the peasants found out.

Part 3. Peasant woman

This part of the poem is devoted to the search for female happiness, but ends with the fact that there is no happiness and never will be found. Wanderers meet a peasant woman Matryona - a beautiful, stately woman of 38 years old. Wherein Matryona is deeply unhappy considers herself an old woman. She has a hard fate, the joy was only in childhood. After the girl got married, her husband went to work, leaving his pregnant wife in her husband's large family.

The peasant woman had to feed her husband's parents, who only scoffed and did not help her. Even after giving birth, they were not allowed to take the child with them, since the woman did not work enough with him. The baby was looked after by an elderly grandfather, the only one who treated Matryona normally, but because of his age he did not look after the baby, he was eaten by pigs.

Matryona later also gave birth to children, but she could not forget her first son. The peasant woman forgave the old man who had gone to the monastery with grief and took him home, where he soon died. She herself came to the governor's house during the demolitions, asked to return her husband due to the difficult situation. Since Matryona gave birth right in the waiting room, the governor helped the woman, from this the people began to call her happy, which in fact was far from the case.

In the end, the wanderers, having not found female happiness and not having received an answer to their question - who in Rus' should live well, went on.

Part 4. A feast for the whole world - the conclusion of the poem

It takes place in the same village. The main characters gathered at the feast and have fun, tell different stories to find out which of the people in Rus' live well. The conversation turned to Yakov, a peasant who revered the master very much, but did not forgive when he gave his nephew to the soldiers. As a result, Yakov brought the owner into the forest and hanged himself, but he could not get out, because his legs did not work. What follows is a long discussion about who is more sinful in this situation.

The men share different stories about the sins of peasants and landowners, deciding who is more honest and righteous. The crowd as a whole is quite unhappy, including the peasants - the main characters, only a young seminarian Grisha wants to devote himself to serving the people and their well-being. He loves his mother very much and is ready to pour it out on the village.

Grisha goes and sings that a glorious path lies ahead, a sonorous name in history, he is inspired by this, he is not even afraid of the expected outcome - Siberia and death from consumption. The debaters do not notice Grisha, but in vain, because this the only happy person in the poem, having understood this, they could find the answer to their question - who should live well in Russia.

When the poem “Who is living well in Rus'?” was being written, the author wanted to finish his work in a different way, but the imminent death forced add optimism and hope to the end of the poem, to give "light at the end of the road" to the Russian people.

N.A. Nekrasov, “To whom it is good to live in Rus'” - a summary

Nekrasov’s work “Who Lives Well in Rus'” is an excellent example of how images should be written in a work in order to produce the maximum effect you need on the reader. Nekrasov is a wonderful writer who, in his work, was able to convey all the thoughts that he wanted, without departing from the narrative of the work. It is worth highlighting the character of Pop in the work “Who Lives Well in Rus'”.

Pop is an ordinary clergyman in the church, in which there is practically nothing outwardly remarkable, but, however, in character and inner world he is very, very different from his colleagues in the shop. And it differs in the following features.

By nature, he is a rather unique character, since he does not contrast with the rest of the characters, clearly standing out against their background, which gives the reader the opportunity to analyze him separately from all the other characters presented in the work. He is independent enough, to think broadly and openly, without pushing himself into a framework, although he is a representative of a religion for which, by the way, freethinking is not typical at all, which makes Pop a very distinctive character for this reason alone. He is also quite a brave and kind person, ready to help anyone and anytime, whoever it is, he will always come to the aid of a person if this person needs help.

The whole character of Pop is built on the desire to help others, to do good for them, however, since he is a man of religion, then, accordingly, religious canons also play an important role for him. He fiercely defends the ideals of Orthodoxy, not allowing anyone to shake his faith. He believes that the canons of Orthodoxy are the only true religion that should be taken on faith, since it corrects a person’s behavior in the direction necessary for the state, towards submission, however, he is not even against this fact, but on the contrary actively supports this policy, as he believes that Rus' will fall apart without the assistance of Orthodoxy and without something to believe in.

I believe that it was this idea that Nekrasov tried to convey to us through the image of the Pope in his work "Who Lives Well in Rus'."

Composition Pop in the work of Nekrasov Who lives well in Rus'

The poem “To whom it is good to live in Rus'” was written by N.A. Nekrasov after the abolition of serfdom. Its whole essence lies in the fact that the serfs, who dreamed of living freely, now do not know what to do. For the landowners, such a reform is like death. For example, one of the characters, Prince Utyatin, is deceived that serfdom has not been abolished, because if he finds out the truth, then he will have a blow. Nekrasov in this poem depicts the attitude of different people to this reform. The writer wants to find out in his work who in Rus' has a good life? To do this, he introduced the characters of peasants who walk around and ask various people for their opinions.

So the peasants met the priest and asked if the priest was happy. He replied that he had neither wealth, nor peace, nor honor. And this, according to the priest, was happiness. Pop says that peasants are not happy: either there is no yield, or quite a lot of crops, but some other misfortune will surely happen. Pop also expresses his unhappiness in the fact that he has no peace. That he has to go at any time, as they call, either to the funeral of a person, or to the birth of babies, and his soul hurts for human suffering. Yes, and the education of the clergy is quite difficult to get.

The image of the Pope is quite diverse. For example, at first he appears to us as a person who has to exploit the peasants, take the last. On the other hand, he feels sorry for the peasants, he is not indifferent to the opinion of the people. It was Pop who touched on the topic of peasant girls who work tirelessly. But how does a simple estate relate to the priest? Peasants have always treated the clergy with disrespect. The priest tells how he ironizes the people over the priest's wealth, that the peasants spread gossip about bribes from the landowners and collecting the last pennies from the people. Once the old woman gave him the last copper nickels and the priest took them, because if he did not take, then he would have nothing to live on. But he also understands that the old woman herself needed them. The priest himself serves in the countryside, directs a large temple.

From the image of the priest, we see the life of all the clergy and intelligentsia of that time. The state does not help them, the people mock them, although they call the priests at any time convenient for the peasants. With the abolition of serfdom, all the rich landowners who applied for life dispersed in different directions. And on the alms of the peasants they live hard.

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These are two extremes, of course. People always try to maintain hope in others and in themselves, as they say, a spark. Despair is not approved, because it is something like depression.

One of the main characters of the work is Bormental Ivan Arnoldovich, who is a student and assistant of Dr. Preobrazhensky, a world-famous scientist.

Introduction

The poem "To whom it is good to live in Rus'" is one of the most famous and important works of Nekrasov. It was conceived by him as the quintessence of his experience as a writer and public figure and was to become a large-scale detailed epic, reflecting the life of all social strata of post-reform Russia. A transient illness and death did not allow the author to fully realize his plan: what we have is only half of the planned work, but initially Nekrasov planned at least seven parts. However, in those chapters that are known to us, the scale and characteristic features of the folk epic are already visible.

One of these features is the lack of a clearly defined protagonist, whose figure would pass through the whole story.

The problem of the main characters in the poem

The story begins with how seven peasants set off on a journey in order to find a happy person in Rus'. The names of these seven are Demyan, Roman, Prov, Pakhom, Luka, Ivan and Mitrodor Gubin. Despite the fact that at first they seem to be the main characters of “Who Lives Well in Rus'”, none of them have any clearly defined individual traits, and already in the first part we see how they “dissolve” in the narrative and become their own. kind of artistic technique.

Through their eyes, the reader looks at numerous other heroes, bright, expressive, who in reality are the main characters of the poem.

Below is a brief description of the main characteristics of the heroes of "Who lives well in Rus'."

Ermil Girin

The community chairman Ermil Girin appears in the first part of the poem as the hero of a story told to wanderers in one of the villages. (A technique often used here is that in the poem “To whom it is good to live in Rus'”, heroes are often introduced as characters in inserted stories). He is called the first candidate for the lucky ones: elected steward for his intelligence and honesty, Yermil rightly served his position for seven years and earned deep respect from the entire community. Only once did he allow himself to abuse his power: he did not recruit his younger brother Mitriy, replacing him with the son of one of the peasant women. But Ermil's conscience tormented him so much that he almost committed suicide. The situation was saved by the intervention of the master, who returned the unfairly sent to the service of the peasant. However, Yermil then left the service and became a miller. He continued to enjoy honor among the peasants: when the mill rented by him was sold, Yermil won the auction, but he did not have a deposit with him; in half an hour the peasants collected a thousand rubles for him and saved him from ruin.

However, the story of Ermil Girin suddenly ends with the narrator's message that the former steward is in jail. From fragmentary hints, it can be understood that Kirin was arrested because he did not want to help the authorities pacify the riot in his village.

Matryona Korchagina

Matryona Timofeevna Korchagina, nicknamed the Governor, is one of the most striking female characters in Russian classical literature. Matryona is a middle-aged woman of “thirty-eight years old” (a considerable age for a peasant woman), strong, stately, majestic in her own way. In response to the wanderers' question whether she is happy, Matryona tells them the story of her life, which is extremely typical for a peasant woman of that time.

She was born in a good, non-drinking family, her parents loved her, however, after marriage, she, like most women, ended up “from a girl’s holi to hell”; her husband's parents forced her to work tirelessly, her mother-in-law and sister-in-law mocked her, and her father-in-law was a drunkard. Her husband, who had been missing all the time to work, could not stand up for her. Her only support was her father-in-law's grandfather, old Savely. Matryona had to go through a lot: the bullying of her husband's relatives, the death of her beloved first-born, the harassment of the master's manager, crop failure and hunger. Her patience broke when her husband was taken into the soldiers without a queue. The desperate woman reached the city on foot, found the governor's house and threw herself at the feet of his wife, asking her to intercede. Thanks to the help of the governor's wife Matryona, her husband was returned. Since then, she has received her nickname and the glory of being lucky. However, it is not known what awaits her in the future; as Matryona herself says, "The keys to female happiness / ... / Abandoned, lost / God himself!".

Grisha Dobrosklonov

The son of a deacon, seminarian Grisha Dobrosklonov appears already in the epilogue of the poem. For the author, he is a very important figure, personifying the new social strength of Russian society - an intellectual raznochinets, a native of the lower classes, who has achieved everything in life solely with his mind and efforts, but not for a moment forgetting about the people from which he came.

Grisha grew up in a very poor family, his mother died early, his father was unable to feed Grisha and his brother; only thanks to the help of the peasants they were able to get back on their feet. Growing up with a feeling of deep gratitude and affection for the common people, Grisha, at the age of fifteen, decides to become their intercessor and assistant. People's happiness for him is enlightenment and freedom; in the image of Grisha Dobrosklonov, the type of revolutionary from the people is clearly visible, which the author wanted to make an example for other classes. Obviously, through the mouth of this hero, Nekrasov expresses his civic position and his own worldview.

Conclusion

The system of characters in Nekrasov's poem is quite peculiar: we see that most of the characters appear throughout just one chapter, many of them are presented as characters in inserted stories, and seven peasants - through figures of the work - in fact, are not even its main characters. However, with the help of this scheme, the author, acquainting us with numerous characters and faces, achieves an amazing breadth and unfolding of the narrative. Numerous bright characters of the poem "To whom it is good to live in Rus'" help to portray the life of Russia on a truly epic scale.

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