Analysis of the poem “Who should live well in Rus'. Analysis of the poem "To whom it is good to live in Rus'" by chapters, composition of the work In Rus' it is good to live analysis

Two years after the introduction of new reforms, Nikolai Nekrasov began work on a work that became the pinnacle of his work. For many years he worked on the text, and as a result, a poem was created in which the author was not only able to portray the people's grief, but, together with his heroes, sought to answer the following questions: "What is the happiness of the people?", "How to achieve it?", "Can an individual be happy in the midst of universal grief?" An analysis of “Who is living well in Rus'” is necessary in order to find out which images helped Nekrasov answer these difficult questions.

Intention

Starting the work, the author himself hardly knew the answer to these disturbing questions. These were difficult times in the history of the Russian people. The abolition of serfdom did not make life easier for the peasantry. The original plan of Nekrasov was that the wandering men, after a vain search, would return home. In the course of work, the storyline changed somewhat. The events in the poem were influenced by important social processes. Like the characters of his own, he seeks to answer the question: “Is it good to live in Rus'?” And if at the first stage of work on the poem the author does not find grounds for a positive answer, then later representatives of the youth appear in society, who really find their happiness in going “to the people”.

A vivid example was a certain teacher who reported in a letter to Nekrasov that she was experiencing real tides of happiness in her work among the people. The poet planned to use the image of this girl in the development of the storyline. But he didn't. He died without completing his work. Nekrasov wrote the poem “To whom in Rus' it is good to live” until the last days of his life, but it remained unfinished.

Art style

The analysis of "To whom in Rus' to live well" reveals the main artistic feature of the work. Since Nekrasov's book is about the people, and above all for them, in it he used folk speech in all its diversity. This poem is an epic, one of the goals of which was to depict life as it is. Fairy-tale motifs play a significant role in the narrative.

Folklore basis

Nekrasov borrowed a lot from folk art. The analysis of “To Whom in Rus' to Live Well” allowed critics to identify epics, legends and proverbs that the author actively used in the text. Already in the prologue there are bright folklore motifs. Here there is a warbler, a self-assembled tablecloth, and many animalistic images of a Russian folk tale. And the wanderer men themselves resemble the heroes of epics and fairy tales. The prologue also contains numbers that have a sacred meaning: seven and three.

Plot

The men argued about who should live well in Rus'. Nekrasov, using this technique, reveals the main theme of the poem. Heroes offer several options for "lucky ones". Among them are five representatives of various strata of social society and the king himself. In order to answer such a disturbing question, wanderers set off on a long journey. But only the priest and the landowner manage to ask about happiness. In the course of the poem, general questions change to more specific ones. The men are already more interested in the happiness of the working people. Yes, and the idea of ​​the story would be difficult to implement if ordinary men dared to visit the king himself with their philosophical problems.

Peasant images

There are many peasant images in the poem. The author pays close attention to some, while talking about others only in passing. The most typical is the portrait of Yakim Nagogo. The appearance of this character symbolizes the hard labor existence that is characteristic of peasant life in Rus'. But despite the overwork, Yakim did not harden his soul. The analysis of “Who should live well in Rus'” gives a clear idea of ​​how Nekrasov saw or wanted to see representatives of the working people. Yakim, despite the inhuman conditions in which he is forced to exist, did not harden. He collects pictures for his son all his life, admiring and hanging them on the walls. And during a fire, he throws himself into the fire in order to save, above all, his beloved images. But the image of Yakima is different from more reliable characters. The meaning of his life is not limited to work and drinking. The contemplation of beauty is also of great importance to him.

Artistic techniques

In the poem, Nekrasov uses symbolism from the very first pages. The names of the villages speak for themselves. Zaplatovo, Razutovo, Dyryavino are symbols of the way of life of their inhabitants. Truth-seekers meet different people during their journey, but the question of what kind of life is good in Rus' remains open. The disasters of the common Russian people are revealed to the reader. In order to give liveliness and persuasiveness to the narrative, the author introduces direct speech. The priest, the landowner, the mason Trofim, Matryona Timofeevna - all these characters talk about their lives, and their stories form a general bleak picture of Russian folk life.

Since the life of a peasant is inextricably linked with nature, its description is harmoniously woven into the poem. A typical everyday picture is created from many details.

The image of the landowners

The landowner is undoubtedly the main enemy of the peasant. The first representative of this social stratum, met by wanderers, gives a completely detailed answer to their question. Talking about the rich life of the landowners in the past, he claims that he himself has always been kind to the peasants. And everyone was happy, and no one felt grief. Now everything has changed. The fields are deserted, the peasant is completely out of hand. It's all because of the reform of 1861. But the next living example of the "noble class", which appears on the way of the peasants, has the image of an oppressor, tormentor and money-grubber. He leads a free life, he does not have to work. Everything for him is done by dependent peasants. Even the abolition of serfdom did not affect his idle life.

Grisha Dobrosklonov

The question posed by Nekrasov remains open. The peasant's life was hard, and he dreamed of changes for the better. None of those who meet on the way of wanderers is a happy person. Serfdom was abolished, but still not completely resolved. The reforms were a strong blow both for the landlord class and for the working people. However, without knowing it themselves, the men found what they were looking for in the image of Grisha Dobrosklonov.

Why only a scoundrel and a money-grubber can live well in Rus' becomes clear when this character appears in the poem. His fate is not easy, like the fate of other representatives of the working class. But, unlike other characters in the work of Nekrasov, Grisha is not characterized by obedience to the circumstances.

It personifies the revolutionary moods that began to appear in society in the second half of the 19th century. At the end of the poem, albeit unfinished, Nekrasov does not give an answer to the question, in search of which wanderers-truth-seekers have wandered for so long, but makes it clear that people's happiness is still possible. And the ideas of Grisha Dobrosklonov will play an important role in it.

Year of writing:

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Description of the work:

The well-known poem Whom in Rus' to live well was written in 1877 by the Russian writer Nikolai Nekrasov. It took many years to create it - Nekrasov worked on the poem from 1863-1877. It is interesting that some ideas and thoughts arose from Nekrasov back in the 50s. He thought to capture in the poem Whom in Rus' to live well as much as possible everything that he knew about the people and heard from the lips of people.

Below, read a summary of the poem Who lives well in Rus'.

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 in Rus' lives happily and freely. 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 to argue 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 peasants, Pahom, catches a warbler chick, and in order to free the chick, the warbler tells the peasants 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" they met along the way is a 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 a dead 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 goat's 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 men 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 remember 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 Saveliy, who lived out his life in the family after hard labor, where he ended up 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 follow the baby and fed him to the pigs. In front of Matryona, the judges who arrived 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 Vakhlachina 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 Vakhlachin, 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 as if he were 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 began to drink, 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 right 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.

Wandering men also listen to the story of another sinner - Gleb the elder, 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 sacristan, 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.

Rus' is a country in which even poverty has its charms. After all, the poor, who are a slave to the power of the landowners of that time, have time to reflect and see what the fat landowner will never see.

Once upon a time, on the most ordinary road, where there was a crossroads, men, of whom there were as many as seven, accidentally met. These men are the most ordinary poor men who were brought together by fate itself. The peasants have recently left the serfs, now they are temporarily liable. They, as it turned out, lived very close to each other. Their villages were adjacent - the village of Zaplatov, Razutov, Dyryavin, Znobishina, as well as Gorelova, Neelova and Neurozhayka. The names of the villages are very peculiar, but to some extent, they reflect their owners.

The men are simple people, and willing to talk. That is why, instead of just continuing their long journey, they decide to talk. They argue about which of the rich and noble people lives better. A landowner, an official, an al boyar or a merchant, or maybe even a sovereign father? Each of them has their own opinions, which they cherish and do not want to agree with each other. The dispute flares up more strongly, but nevertheless, I want to eat. You can't live without food, even if you feel bad and sad. When they argued, without noticing it themselves, they walked, but in the wrong direction. They suddenly noticed it, but it was too late. The peasants gave the maz a full thirty versts.

It was too late to return home, and therefore we decided to continue the dispute right there on the road, surrounded by wild nature. They quickly build a fire to keep warm, because it is already evening. Vodka - to help them. The argument, as it always happens with ordinary men, develops into a brawl. The fight ends, but it does not give any result. As always happens, the decision to be here is unexpected. One of the company of men, sees a bird and catches it, the bird's mother, in order to free her chick, tells them about the self-assembly tablecloth. After all, the peasants on their way meet many people who, alas, do not have the happiness that the peasants are looking for. But they do not despair of finding a happy person.

Read the summary To whom in Rus' to live well Nekrasov chapter by chapter

Part 1. Prologue

Met on the road seven temporarily assigned men. They began to argue who lives funny, very freely in Rus'. While they were arguing, evening came, they went for vodka, lit a fire and began to argue again. The argument turned into a fight, while Pahom caught a small chick. A mother bird arrives and asks to let her child go in exchange for a story about where to get a self-assembled tablecloth. The comrades decide to go wherever they look until they find out who in Rus' has a good life.

Chapter 1. Pop

The men go on a hike. Steppes, fields, abandoned houses pass, they meet both the rich and the poor. They asked the soldier they met about whether he lives happily, in response the soldier said that he shaves with an awl and warms himself with smoke. They passed by the priest. We decided to ask how he lives in Rus'. Pop argues that happiness is not in well-being, luxury and tranquility. And he proves that he does not have peace, at night and during the day they can call to the dying, that his son cannot learn to read and write, that he often sees sobs with tears at the coffins.

The priest asserts that the landowners have scattered over their native land, and now there is no wealth from this, as the priest used to have wealth. In the old days, he attended the weddings of rich people and made money on it, but now everyone has left. He told that he would come to a peasant family to bury the breadwinner, and there was nothing to take from them. The priest went on his way.

Chapter 2

Wherever men go, they see stingy housing. The pilgrim washes his horse in the river, the men ask him where the people from the village have disappeared. He replies that the fair is today in the village of Kuzminskaya. The men, having come to the fair, watch how honest people dance, walk, drink. And they look at how one old man asks the people for help. He promised his granddaughter to bring a gift, but he does not have two hryvnias.

Then a gentleman appears, as they call a young man in a red shirt, and buys shoes for the old man's granddaughter. At the fair you can find everything your heart desires: books by Gogol, Belinsky, portraits and so on. Travelers watch a performance with the participation of Petrushka, people give the actors drinks and a lot of money.

Chapter 3

Returning home after the holiday, people from drunkenness fell into ditches, the women fought, complaining about life. Veretennikov, the one who bought the shoes for his granddaughter, was walking, arguing that the Russian people are good and smart, but drunkenness spoils everything, being a big minus for people. The men told Veretennikov about Nagoi Yakim. This guy lived in St. Petersburg and after a quarrel with a merchant ended up in prison. Once he gave his son different pictures, hung on the walls and he admired them more than his son. Once there was a fire, so instead of saving money, he began to collect pictures.

His money melted, and then only eleven rubles were given by merchants for them, and now pictures are hanging on the walls in the new house. Yakim said that the peasants did not lie and said that sadness would come and the people would be sad if they stopped drinking. Then the young people began to sing a song, and they sang so well that one girl passing by could not even hold back her tears. She complained that her husband was very jealous and she was sitting at home as if on a leash. After the story, the men began to remember their wives, realized that they were missing them and decided to quickly find out who lives well in Rus'.

Chapter 4

Travelers, passing by the idle crowd, are looking for happy people in it, promising them a drink. The clerk was the first to come to them, knowing that happiness is not in luxury and wealth, but in faith in God. He told me that he believes and that he is happy. Following the old woman talks about her happiness, the turnip in her garden has grown huge and appetizing. In response, she hears ridicule and advice to go home. After the soldier tells the story that after twenty battles he remained alive, that he survived the famine and did not die, that he was happy with this. Gets a glass of vodka and leaves. Stonecutter wields a large hammer, his strength is immeasurable.

In response, the thin man ridicules him, advising him not to show off his strength, otherwise God will take away that strength. The contractor boasts that he carried objects weighing fourteen pounds with ease to the second floor, but recently he lost his strength and was about to die in his native city. A nobleman came to them, told them that he lived with the mistress, ate very well with them, he drank drinks from other people's glasses and developed a strange illness. He was mistaken several times in the diagnosis, but in the end it turned out that it was gout. The wanderers drive him out so that he does not drink wine with them. Then the Belarusian told that happiness is in bread. The beggars see happiness in large alms. The vodka is running out, but they haven’t really found a happy one, they are advised to seek happiness from Ermila Girin, who runs the mill. Yermil is ordered to sell it, wins the auction, but he has no money.

He went to ask the people in the square for a loan, collected money, and the mill became his property. The next day, he returned to all the kind people who helped him in difficult times, their money. Travelers were amazed that the people believed in the words of Yermila and helped. Good people said that Yermila was a clerk for the colonel. He worked honestly, but he was driven away. When the colonel died and it was time to choose a steward, everyone unanimously chose Yermila. Someone said that Yermila did not correctly judge the son of a peasant woman, Nenila Vlasyevna.

Yermila was very sad that he could let down a peasant woman. He ordered the people to judge him, the young man was fined. He quit his job and rented a mill, determined his own order on it. Travelers were advised to go to Kirin, but the people said that he was in jail. And then everything is interrupted because, on the side of the road, a lackey is whipped for theft. The wanderers asked to continue the story, in response they heard a promise to continue at the next meeting.

Chapter 5

The wanderers meet a landowner who takes them for thieves and even threatens them with a gun. Obolt Obolduev, having understood people, started a story about the antiquity of his family, that while serving the sovereign he had a salary of two rubles. He recalls feasts rich in various foods, servants, which he had a whole regiment. Regrets the lost unlimited power. The landowner told how kind he was, how people prayed in his house, how spiritual purity was created in his house. And now their gardens have been cut down, houses have been dismantled brick by brick, the forest has been plundered, there is not a trace left of the former life. The landowner complains that he was not created for such a life, having lived in the village for forty years, he will not be able to distinguish barley from rye, but they demand that he work. The landowner weeps, the people sympathize with him.

Part 2

Wanderers, walking past the hayfield, decide to mow a bit, they are bored with work. The gray-haired man Vlas drives the women from the fields, asking them not to interfere with the landowner. In the river in boats the landowners are catching fish. We moored and went around the hayfield. The wanderers began to ask the peasant about the landowner. It turned out that the sons, in collusion with the people, deliberately indulge the master so that he does not deprive them of their inheritance. The sons beg everyone to play along with them. One peasant Ipat, without playing along, serves, for the salvation that the master gave him. Over time, everyone gets used to the deception and live like that. Only the peasant Agap Petrov did not want to play these games. Utyatin grabbed the second blow, but again he woke up and ordered Agap to be flogged in public. The sons put the wine in the stable and asked to shout loudly so that the prince could hear up to the porch. But soon Agap died, they say from the prince's wine. The people stand in front of the porch and play a comedy, one rich man breaks down and laughs out loud. The peasant woman saves the situation, falls at the feet of the prince, claiming that her stupid little son was laughing. As soon as Utyatin died, all the people breathed freely.

Part 3. Peasant woman

To ask about happiness, they send to the neighboring village to Matryona Timofeevna. There is hunger and poverty in the village. Someone in the river caught a small fish and talks about the fact that once the fish were caught larger.

Theft is rampant, someone is dragging something away. Travelers find Matryona Timofeevna. She insists that she does not have time to rant, it is necessary to clean the rye. Wanderers help her, during the work Timofeevna begins to willingly talk about her life.

Chapter 1

The girl in her youth had a strong family. She lived in her parents' house without knowing the troubles, there was enough time to have fun and work. One day, Philip Korchagin appeared, and the father promised to marry his daughter. Matrena resisted for a long time, but eventually agreed.

Chapter 2. Songs

Further, the story is already about life in the house of the father-in-law and mother-in-law, which is interrupted by sad songs. They beat her once for her slowness. The husband leaves for work, and she has a child. She calls him Demushka. Her husband's parents began to scold often, but she endures everything. Only the father-in-law, old man Savely, felt sorry for his daughter-in-law.

Chapter 3

He lived in the upper room, did not like his family and did not let him into his house. He told Matryona about his life. In his youth, he was a Jew in a serf family. The village was deaf, through thickets and swamps it was necessary to get there. The landowner in the village was Shalashnikov, only he could not get to the village, and the peasants did not even go to him when called. The quitrent was not paid, the police were given fish and honey as tribute. They went to the master, complained that there was no quitrent. Threatened with a flogging, the landowner nevertheless received his tribute. After some time, a notification arrives that Shalashnikov has been killed.

The rogue came instead of the landowner. He ordered to cut trees if there is no money. When the workers came to their senses, they realized that they had cut a road to the village. The German robbed them to the last penny. Vogel built a factory and ordered a ditch to be dug. The peasants sat down to rest at lunch, the German went to scold them for their idleness. They pushed him into a ditch and buried him alive. He went to hard labor, twenty years later he escaped from there. During hard labor he saved up money, built a hut and now lives there.

Chapter 4

The daughter-in-law scolded the maiden for not working much. She began to leave her son to his grandfather. Grandfather ran to the field, told about what he overlooked and fed Demushka to the pigs. The grief of the mother was not enough, but also the police began to come often, they suspected that she had killed the child on purpose. The baby was buried in a closed coffin, she mourned for a long time. And Savely calmed her down.

Chapter 5

As you die, so the work got up. The father-in-law decided to teach a lesson and beat the bride. She began to beg to kill her, the father took pity. Around the clock, the mother mourned at the grave of her son. In winter, the husband returned. Grandfather went out of grief from the beginning to the forest, then to the monastery. After Matryona gave birth every year. And again came a series of troubles. Timofeevna's parents died. Grandfather returned from the monastery, asked for forgiveness from his mother, said that he had prayed for Demushka. But he did not live long, he died very hard. Before his death, he spoke about three ways of life for women and two ways for men. Four years later, a praying man came to the village.

She talked about some beliefs, advised not to breastfeed babies on fast days. Timofeevna did not listen, then she regretted it, says God punished her. When her child, Fedot, was eight years old, he began to pasture sheep. And somehow they came to complain about him. It is said that he fed the sheep to the she-wolf. Mother began to question Fedot. The child said that he did not have time to blink an eye, as out of nowhere, a she-wolf appeared and grabbed a sheep. He ran after him, caught up, but the sheep was dead. The she-wolf howled, it was clear that somewhere in the hole she had babies. He took pity on her and handed over the dead sheep. They tried to flog Fethod, but the mother took all the punishment upon herself.

Chapter 6

Matryona Timofeevna said that it was not easy for her son to see the she-wolf then. Believes that it was a harbinger of hunger. The mother-in-law spread all the gossip around the village about Matryona. She said that her daughter-in-law croaked hunger because she knew how to do such things. She said that her husband was protecting her. And so, if it weren’t for her son, they would have long ago been beaten to death with stakes for such things.

After the hunger strike, they began to take the guys from the villages to the service. First they took her husband's brother, she was calm that in difficult times her husband would be with her. But in no queue they took away her husband. Life becomes unbearable, mother-in-law and father-in-law begin to mock her even more.

Picture or drawing Who lives well in Rus'

Other retellings for the reader's diary

• Summary of Leskov Lev of the Elder Gerasim

  An instructive story about the rich and successful old man Gerasim, who, after an illness, distributed all his wealth to the needy and went to the desert. It was in the desert that he realized how wrong he was living his life. Gerasim settled in a small hole

• Summary Derzhavin Felitsa

  The ode was written in 1782 - the first work that made the poet famous, and besides this, is the image of a new style for poetry in Russia.

• Summary Prishvin's Blue Dragonfly
• Summary Ekimov Night of Healing

  The grandson comes to the grandmother to go skiing. The ski trip fascinated him so much that it was already too late to go home - he needed to spend the night. A portrait of a classic caring and kind grandmother is drawn. She's constantly running around the house

• Summary of Paustovsky Snow

  Tatyana Petrovna, daughter Varya and the nanny were evacuated from Moscow to a small town. They settled with a local old man. Potapov died a month later. My grandfather had a son who served in the Black Sea Fleet.

"To whom it is good to live in Rus'": a summary. Parts one and two

It should be understood that the summary of the poem “Who Lives Well in Rus'” by N. Nekrasov will not give such an idea of ​​​​the work as reading it in its entirety. The poem was written shortly after serfdom was abolished, and has a sharp social character. It consists of four parts. The first one has no name: seven men from different villages meet on the road, whose names speak of the situation of the peasants in them - Dyryavino, Zaplatovo, Neelovo, etc. They argue who lives well in Rus'.

The men offer different options: priests, landowners, officials, merchants, ministers, the king. Not having come to a consensus, they go to look for someone in Rus' to live well. The summary will not allow us to reveal all the events and dialogues, but it is worth saying that along the way they meet representatives of different classes - a priest, a soldier, a merchant, peasants, but none of them can say that they live wonderfully. Everyone has their own sorrows. Also in this part, the eternal question of drunkenness in Rus' is considered: one of the men he met argues that people do not drink from a good life. In the second part, called "The Last Child", the peasants meet the landowner Utyatin: the old man could not believe that serfdom had been abolished. This stripped him of all privileges. The landlord's relatives ask the local peasants to behave respectfully as before, take off their hats and bow, promising them land after the master's death. However, people remain deceived and receive nothing for their efforts.

"To whom in Rus' to live well". "Peasant Woman": a summary

In the second part, the peasants go to seek happiness among the female population of Rus'. Rumor leads them to Matryona Timofeevna, who tells the peasants the story of her life, which began in serf times. She completely dissuades them of the possibility of a Russian woman's happiness: after hearing her story, is it worth asking at all about who in Rus' has a good life? The summary of the history of Matryona is as follows. She was given in marriage against her will to a hard-working man, but beating his wife.

She also survived the harassment of her master's manager, from whom there was no salvation. And when her first child was born, disaster struck. The mother-in-law strictly forbade Matryona to carry the child with her to the mowing, as he interfered with her work, ordered to leave the decrepit grandfather under the supervision. Grandfather did not look after the little one - the pigs ate the child. And the grieving mother had to endure not only the loss of her son, but also accusations of complicity. Matryona later gave birth to other children, but she missed her first child very much. After some time, she lost her parents and was left completely alone, without protection. Then the husband was taken into recruits out of turn, and Matryona remained in her husband's family, who did not love her, with a bunch of children and the only worker - the rest literally sat on her neck. Once she had to watch how her young son was punished for an insignificant offense - they punished cruelly and mercilessly. Unable to bear such a life, she went to the governor's wife to ask for the return of the breadwinner. There she lost consciousness, and when she came to, she found out that she had given birth to a son, whom the governor's wife had baptized. Matryona's husband was returned, but she never saw happiness in her life, and everyone began to tease her as a governor.

"To whom it is good to live in Rus'": a summary. Part 4: "A feast for the whole world"

The plot of the fourth part is a continuation of the second: the landowner Utyatin dies, and the peasants throw a feast, where they discuss plans for the land promised to them earlier by the relatives of the owner. In this part, Grisha Dobrosklonov appears: a young man at fifteen is deeply convinced that he will, without any doubt, sacrifice himself for the sake of his homeland. However, he does not shy away from simple labor: he mows and reaps together with the peasants, to which they respond to him with kindness and help. Grisha, being a democratic intellectual, eventually becomes the one who lives well. Dobrolyubov was recognized as its prototype: here is the consonance of surnames, and one disease for two - consumption, which will overtake the hero of the poem before Russia comes to a brighter future. In the image of Grisha, Nekrasov sees a man of the future, in whom the intelligentsia and the peasantry will unite, and such people, by joining forces, will lead their country to prosperity. The summary does not make it possible to understand that this is an unfinished work - the author originally planned eight parts, not four. For what reason Nekrasov ended the poem in this way, it is not known: he probably felt that he might not have time to finish it, so he led to the finale earlier. Despite the incompleteness, the poem became a hymn of love for the people, which Nekrasov was full of. Contemporaries noted that this love became the source of Nekrasov's poetry, its basis and content. The defining feature of the poet's character was the willingness to live for others - relatives, people, homeland. It was these ideas that he put into the actions and actions of his heroes.

Nekrasov's poem "To whom it is good to live in Rus'", which is part of the compulsory school curriculum, is presented in our summary, which you can read below.

Part 1

Prologue

Seven men from neighboring villages meet on the high road. They start a dispute about who has fun in Rus'. Everyone has their own answer. In conversations, they do not notice that they have traveled to God knows where for thirty miles. It's getting dark, they make a fire. The argument gradually turns into a fight. But a clear answer still can not be found.

A man named Pahom catches a warbler chick. In return, the bird promises to tell the peasants where the self-assembled tablecloth is located, which will give them food as much as they like, a bucket of vodka a day, will wash and darn their clothes. The heroes receive a real treasure and decide to find the final answer to the question: who lives well in Rus'?

Pop

On the way, the peasants meet a priest. They ask if he is happy. According to the priest, happiness is wealth, honor and peace. But these blessings are inaccessible to the priest: in cold and rain, he is forced to get out to the funeral service, to look at the tears of his relatives, when it is embarrassing to take payment for the service. In addition, the priest does not see respect among the people, and now and then becomes the subject of ridicule of the peasants.

rural fair

Having found out that the priest does not have happiness, the peasants go to the fair in the village of Kuzminskoye. Maybe they'll find a lucky one there. There are a lot of drunks at the fair. Old man Vavila is grieving that he squandered money for shoes for his granddaughter. Everyone wants to help, but they don't have the opportunity. Barin Pavel Veretennikov takes pity on his grandfather and buys a present for his granddaughter.

Closer to the night, everyone around is drunk, the men go away.

drunken night

Pavel Veretennikov, after talking with the common people, regrets that the Russian people drink too much. But the peasants are convinced that the peasants drink out of hopelessness, that it is impossible to live sober in these conditions. If the Russian people stop drinking, great sorrow awaits them.

These thoughts are expressed by Yakim Nagoi, a resident of the village of Bosovo. He tells how, during a fire, the first thing he did was to take out the lubok pictures from the hut - that which he valued most of all.

The men settled down for lunch. Then one of them remained on guard for a bucket of vodka, and the rest again went in search of happiness.

Happy

Wanderers offer those who are happy in Rus' to drink a glass of vodka. There are many such lucky people - both an overstrained man, and a paralytic, and even beggars.

Someone points them to Yermila Girin, an honest and respected peasant. When he needed to buy his mill at an auction, the people collected the necessary amount for a ruble and a kopeck. A couple of weeks later, Jirin was distributing the debt in the square. And when the last ruble remained, he continued to look for its owner until sunset. But now Yermila has little happiness either - he was accused of a popular rebellion and thrown into prison.

landowner

The ruddy landowner Gavrila Obolt-Obolduev is another candidate for the “lucky one”. But he complains to the peasants about the misfortune of the nobility - the abolition of serfdom. He was fine before. Everyone cared about him, tried to please. Yes, and he himself was kind with the courtyards. The reform destroyed his habitual way of life. How can he live now, because he knows nothing, is not capable of anything. The landowner began to cry, and after him the peasants became sad. The abolition of serfdom and the peasants is not easy.

Part 2

Last

The men find themselves on the banks of the Volga during haymaking. They see an amazing picture for themselves. Three lordly boats moor to the shore. Mowers, just sitting down to rest, jump up, wanting to curry favor with the master. It turned out that the heirs, having enlisted the support of the peasants, were trying to hide the peasant reform from the distraught landowner Utyatin. The peasants were promised land for this, but when the landowner dies, the heirs forget about the agreement.

Part 3

peasant woman

Seekers of happiness thought about asking about the happiness of women. Everyone they meet calls the name of Matrena Korchagina, whom people see as a lucky woman.

Matrena, on the other hand, claims that there are many troubles in her life, and devotes wanderers to her story.

As a girl, Matryona had a good, non-drinking family. When the stove-maker Korchagin looked after her, she was happy. But after marriage, the usual painful village life began. She was beaten by her husband only once, because he loved her. When he left to work, the stove-maker's family continued to mock her. Only grandfather Saveliy, a former convict who was imprisoned for the murder of a manager, felt sorry for her. Savely looked like a hero, confident that it was impossible to defeat a Russian person.

Matryona was happy when her first son was born. But while she was at work in the field, Savely fell asleep, and the pigs ate the child. In front of the heartbroken mother, the county doctor performed an autopsy on her first child. A woman still cannot forget a child, although after him she gave birth to five.

From the outside, everyone considers Matryona lucky, but no one understands what pain she carries inside, what mortal unavenged insults gnaw at her, how she dies every time she remembers a dead child.

Matrena Timofeevna knows that a Russian woman simply cannot be happy, because she has no life, no will for her.

Part 4

A feast for the whole world

Wanderers near the village of Vahlachin hear folk songs - hungry, salty, soldier's and corvee. Grisha Dobrosklonov sings - a simple Russian guy. There are stories about serfdom. One of them is the story of Yakima the faithful. He was devoted to the master to the extreme. He rejoiced at the cuffs, fulfilled any whims. But when the landowner gave his nephew to the soldier's service, Yakim left, and soon returned. He figured out how to take revenge on the landowner. Decapitated, he brought him to the forest and hanged himself on a tree above the master.

An argument begins about the most terrible sin. Elder Jonah tells the parable “about two sinners”. The sinner Kudeyar prayed to God for forgiveness, and he answered him. If Kudeyar knocks down a huge tree with just a knife, then his sins will subside. The oak fell down only after the sinner washed it with the blood of the cruel Pan Glukhovsky.

The deacon's son Grisha Dobrosklonov thinks about the future of the Russian people. Rus' for him is a miserable, plentiful, powerful and powerless mother. In his soul he feels immense forces, he is ready to give his life for the good of the people. In the future, the glory of the people's protector, hard labor, Siberia and consumption await him. But if the wanderers knew what feelings filled Gregory's soul, they would realize that the goal of their search had been achieved.

Who lives well in Rus'

Part one

“Seven men came together on a pillared path” and began to argue, “who in Rus' has a good life.” The men spent the whole day in their pores. After drinking vodka, they even had a fight. One of the peasants, Pahom, is twirling a chiffchaff that has flown up to the fire. In exchange for freedom, she tells the peasants how to find a self-assembled tablecloth. Having found it, the debaters decide without answering the question: “Who lives happily, freely in Rus'?” - do not return home.

CHAPTER ONE POP

On the road, the peasants meet peasants, coachmen, soldiers. They don't even ask them this question. Finally they meet the priest. Om replies to their question that he does not have any happiness in life. All funds go to the priest's son. At any time of the day or night, he himself can be called to the dying, he has to endure the sorrows of families in which relatives or people close to the family die. There is no respect for the priest, he is called the "breed of the foal", they compose draz-ilki, indecent songs about the priests. After talking with the priest, the men go on.

CHAPTER TWO RURAL FAIR

At the fair, fun, people drink, bargain, walk. Everyone rejoices at the deed of the "master" Pavlusha Veretennikov. He bought shoes for the granddaughter of a peasant who drank all the money without buying gifts for his relatives.

In the booth there is a performance - a comedy with Petrushka. After the performance, people drink with the actors, give them money.

From the fair, the peasants also carry printed materials - these are stupid little books and portraits of generals with many orders. The famous lines are devoted to this, expressing the hope for the cultural growth of the people:

When a peasant is not Blucher And not my lord stupid - Belinsky and Gogol From the market will carry?

CHAPTER THREE DRUNK NIGHT

After the fair, everyone returns home drunk. The men notice the women arguing in the ditch. Each proves that her home is the worst. Then they meet Veretennikov. He says that all the troubles come from the fact that Russian peasants drink without measure. The men begin to prove to him that if there were no sadness, then people would not drink.

Every peasant has a Soul - like a black cloud - Wrathful, formidable, - but it would be necessary for Thunders to thunder from there, To pour bloody rains, And everything ends with wine.

They meet a woman. She tells them about her jealous husband, who watches over her even in her sleep. Men miss their wives and want to return home as soon as possible.

CHAPTER FOUR HAPPY

With the help of a self-collection tablecloth, the men take out a bucket of vodka. They walk in a festive crowd and promise to treat vodka to those who prove that they are happy. The emaciated deacon proves that he is happy by faith in God and the Kingdom of Heaven; the old woman says that she is happy that her turnip has ugly - they don’t give them vodka. A soldier comes up next, shows off his medals, and says he's happy because he wasn't killed in any of the battles he's been in. The soldier is treated to vodka. The bricklayer got home alive after a serious illness - this is what makes him happy.

The yard man considers himself happy, because, licking the master's plates, he got a "noble disease" - gout. He puts himself above the men, they drive him away. A Belarusian sees his happiness in bread. Wanderers bring vodka to a peasant who survived hunting a bear.

People tell strangers about Yermila Girin. He asked people for a loan of money, then returned everything to the last ruble, although he could deceive them. People believed him, because he honestly served as a clerk and treated everyone carefully, did not take someone else's, did not shield the guilty. But once a fine was imposed on Yermila because instead of his brother he sent the son of a peasant woman, Nenila Vlasyevna, to recruit. He repented, and the peasant woman's son was returned. But Yermila still feels guilty for her act. People advise wanderers to go to Yermila and ask him. The story of Girin is interrupted by the cries of a drunken footman who has been caught stealing.

CHAPTER FIVE LANDMAN

In the morning the wanderers meet the landowner Obolt-Obolduev. He takes the wanderers for robbers. Realizing that they are not robbers, the landowner hides the gun and tells the wanderers about his life. His family is very ancient; he recalls the sumptuous feasts that used to take place. The landowner was very kind: on holidays he let peasants into his house to pray. The peasants voluntarily brought him gifts. Now the gardens of the landlords are being plundered, the houses are being dismantled, the peasants are working badly, reluctantly. The landowner is called upon to study and work when he cannot even tell a barley ear from a rye ear. At the end of the conversation, the landowner sobs.

Last

(From the second part)

Seeing the haymaking, the peasants, longing for work, take the scythes from the women and begin to mow. Here an old gray-haired landowner sails in boats with servants, barchats, ladies. Orders to dry one stack - it seems to him that it is wet. Everyone is trying to curry favor with the master. Vlas tells the story of the master.

When serfdom was abolished, he had a stroke, as he became extremely furious. Fearing that the master would deprive them of their inheritance, the sons persuaded the peasants to pretend that serfdom still existed. Vlas refused the post of burmister. Having no conscience, Klim Lavin takes his place.

Satisfied with himself, the prince walks around the estate and gives stupid orders. Trying to do a good deed, the prince fixes the crumbling house of a seventy-year-old widow and orders her to be married to a minor neighbor. Not wanting to obey Prince Utyatin, the peasant Aran tells him everything. Because of this, the prince had a second blow. But he survived again, not justifying the hopes of the heirs, and demanded the punishment of Agap. The heirs persuaded Petrov to shout louder in the stable after drinking a damask of wine. Then he was taken home drunk. But soon he, poisoned by wine, died.

At the table, everyone submits to the whims of Utyatin. The "rich St. Petersburg worker" suddenly arrived for a while, unable to stand it, laughs.

Utyatin demands to punish the guilty. Burmistrova's godfather throws herself at the master's feet and says that her son laughed. Having calmed down, the prince drinks champagne, revels and after a while falls asleep. They take him away. The duckling grabs the third blow - he dies. With the death of the master, the expected happiness did not come. Litigation began between the peasants and the heirs.

peasant woman

(From the third part)

Wanderers come to the village of Klin to ask Matrena Timofeevna Korchagina about happiness. Some men fishing complain to strangers that there used to be more fish. Matryona Timofeevna has no time to talk about her life, because she is busy harvesting. When the wanderers promise to help her, she agrees to talk to them.

CHAPTER ONE BEFORE MARRIAGE

When Matryona was a girl, she lived "like in Christ's bosom." Having drunk with the matchmakers, the father decides to marry his daughter to Philip Korchagin. After persuasion, Matrena agrees to marriage.

CHAPTER TWO SONG

Matrena Timofeevna compares her life in her husband's family with hell. “The family was huge, grumpy ...” Well, it’s true that the husband got a good one - her husband beat her only once. And so he even "ride on a sled" and "gave a silk handkerchief." She named her son Matryona Demushka.

In order not to quarrel with her husband's relatives, Matryona does all the work assigned to her, does not answer the scolding of her mother-in-law and father-in-law. But the old grandfather Saveliy - the father-in-law - takes pity on the young woman and talks to her kindly.

CHAPTER THREE

Matrena Timofeevna begins the story about grandfather Saveliy. Compares him to a bear. Grandfather Saveliy did not let his relatives into his room, for which they were angry with him.

Peasants during Savely's youth paid dues only three times a year. The landowner Shalashnikov could not get to the remote village himself, so he ordered the peasants to come to him. They have not come. Twice the peasants paid tribute to the police: sometimes with honey and fish, sometimes with skins. After the third arrival of the police, the peasants decided to go to Shalashnikov and say that there was no quitrent. But after the flogging, they still gave away some of the money. The hundred-ruble notes sewn under the lining did not get to the landowner.

The German, sent by the son of Shalashnikov, who died in battle, first asked the peasants to pay as much as they could. Since the peasants could not pay, they had to earn dues. Only later did they realize that they were building a road to the village. And, therefore, now they can not hide from the tax collectors!

The peasants began a hard life and lasted eighteen years. Angry, the peasants buried the German alive. They were all sent to prison. Savely failed to escape, and he spent twenty years in hard labor. Since then, it has been called "convict".

CHAPTER FOUR

Because of her son, Matryona began to work less. Mother-in-law demanded to give Demushka to grandfather. Falling asleep, the grandfather overlooked the child, he was eaten by pigs. The arriving police accuse Matryona of deliberately killing the child. She is declared insane. Demushka is buried in a closed coffin.

CHAPTER FIVE THE WOLF

After the death of his son, Matryona spends all the time at his grave, unable to work. Savely takes the tragedy hard and goes to the Sand Monastery for repentance. Every year Matryona gives birth to children. Three years later, Matryona's parents die. At the grave of his son, Matryona meets with grandfather Savely, who came to pray for the child.

Matryona's eight-year-old son Fedot is sent to guard the sheep. One sheep was stolen by a hungry she-wolf. Fedot, after a long pursuit, overtakes the she-wolf and takes away the sheep from her, but, seeing that the cattle is already dead, he returns it to the she-wolf - she has become terribly thin, it is clear that she is feeding the children. For the act of Fedotushka, the mother is punished. Matrena believes that her disobedience is to blame, she fed Fedot with milk on a fast day.

CHAPTER SIX

HARD YEAR

When the lack of bread came, the mother-in-law blamed Matryona for the bey. She would have been killed for this, if not for her intercessor husband. Matrona's husband is recruited. Her life in the house of her father-in-law and mother-in-law became even harder.

CHAPTER SEVEN

GOVERNOR

Pregnant Matryona goes to the governor. Having given two rubles to the lackey, Matryona meets with the governor's wife, asking her for protection. Matryona Timofeevna gives birth to a child in the governor's house.

Elena Alexandrovna has no children of her own; she takes care of Matrena's child as if it were her own. The envoy sorted everything out in the village, Matrena's husband was returned.

CHAPTER EIGHT

WOMAN'S PARABLE

Matrena tells the wanderers about her current life, saying that among the women they will not find a happy one. To the question of the wanderers, did Matryona tell them everything, the woman replies that there is not enough time to list all her troubles. He says that women are already slaves from their very birth.

The keys to women's happiness, From our free will Abandoned, lost From God himself!

Feast - for the whole world

INTRODUCTION

Klim Yakovlich started a feast in the village. The parish deacon Trifon came with his sons Savvushka and Grisha. They were hardworking, kind guys. The peasants argued about how they should dispose of the meadows after the death of the prince; guessed and sang songs: "Merry", "Corvee".

The peasants remember the old order: they worked during the day, drank and fought at night.

They tell the story of the faithful servant Jacob. Yakov's nephew Grisha asked to marry his girlfriend Arisha. The landowner himself likes Arish, so the master sends Grisha to the soldiers. After a long absence, Yakov returns to the master. Later, Yakov, in front of the master, hangs himself in a dense forest. Left alone, the master cannot get out of the forest. In the morning a hunter found him. The master admits his guilt and asks to be executed.

Klim Lavin defeats the merchant in a fight. The pilgrim Ionushka talks about the power of faith; how the Turks drowned the monks of Athos in the sea.

ABOUT TWO GREAT SINNERS

Father Pitirim told this ancient story to Ionushka. Twelve robbers with ataman Kudeyar lived in the forest and robbed people. But soon the robber began to imagine the people he had killed, and he began to ask the Lord to forgive him his sins. To atone for his sins, Kudeyar needed to cut down an oak with the same hand and the same knife that he used to kill people. When he began to saw, pan Glukhovsky rode by, who honored only women, wine and gold, but mercilessly tortured, tortured and hanged peasants. Angry, Kudeyar plunged a knife into the sinner's heart. The burden of sins immediately fell.

OLD AND NEW

Jonah swims away. The peasants are again arguing about sins. Ignat Prokhorov tells the story of a will, according to which eight thousand serfs would have been freed if the headman had not sold it.

Soldier Ovsyannikov and his niece Ustinyushka arrive on the wagon. Ovsyannikov sings a song that there is no truth. They do not want to give the soldier a pension, and yet he was repeatedly wounded in numerous battles.

GOOD TIME - GOOD SONGS

Savva and Grisha take their father home and sing a song that freedom comes first. Grisha goes to the fields and remembers his mother. Sings a song about the future of the country. Grigory sees a barge hauler and sings the song "Rus", calling her mother.

The long-awaited abolition of serfdom brought freedom to the peasants. But did the people begin to live well and happily? This is the main question of the poem, which Nekrasov is trying to answer.

The poem took 14 years to complete and was completed in 1877. The poet failed to complete his plan - he died. Nekrasov himself defined the genre of the work - an epic poem. The plot is very simple - seven men decided to find out independently of each other how life is in Rus'. They went in different directions.

They meet with different people - a priest, a landowner, a beggar, a drunkard, a merchant. And in modern terms, "they are interviewed." The main character of the poem is the Russian people. The men are endowed with common features, there is no portrait description. Their image is collective, any person from the people could well fit the description of one of the seven men.

What problems can a free people now have? Worldly - drunkenness, human sins, the problem of freedom and rebellion. Nekrasov was the first to identify the problems of a Russian woman. And the main problem is the problem of happiness. Everyone understands it in their own way. For the priest and the landowner, happiness is personal well-being, honor, more money.

A man has his own happiness - a series of misfortunes. Either he fell into the clutches of a bear, then in the service he fell under the hot hand of the boss. Grisha gives the main answer to the question of happiness. This is the main idea of ​​the poem - happy is the one who lives not for himself, but for the sake of society. Not directly, but Gregory calls on everyone to love their people and fight for their happiness.

The poem is relevant today. Legally, the Russian people are free. But is he happy with what he sees around him. If you send those seven people in different directions so that they can see? Abandoned collective farm fields, dilapidated houses in the villages. They didn't live like that after the war. Closed post offices and schools, kindergartens, first-aid posts (health optimization), the complete absence of work in the villages, total drunkenness, leading to deaths. The youth do not want to return to the villages.

Men, as in the old days, go to work in distant lands, do not see families, do not take part in raising children. They are left to themselves, feel abandoned and useless. They shoot teachers and their classmates in schools.

So who is good to live in Rus'? The question remains unanswered.

Option 2

The poem “To whom it is good to live in Rus'” appeared just at the time of the abolition of serfdom. The author has been working on it for about ten years. Of course, he did not have time to finish it, but still it is finished. Nekrasov could not stay away. After him, his best friends and relatives completed it and collected material. Many readers really like this poem and to this day remains popular and famous. Although this work is difficult to understand and not many can understand it the first time. And in order to understand its meaning, you need to do an analysis.

The poem began with the fact that several peasants met on a pole path. But readers do not know the nature of each of them. But all the same, they have persistence in the fact that they are not going to agree with someone else's opinion, but are trying to find their own truth. All other villagers are described here in a bit more detail. Each of them began to tell how this or that person lives in Rus'. Of course, how many people have so many opinions, and therefore the conversation gradually turned into an argument.

In the end, they came to nothing, because each person remained with his own opinion. And in order to find the answer to this question, they decided to travel around the world. On the way they meet different people, and each new person tells about his life. They meet first in the priest, he talks about his life. Then they meet a drunkard who has his own views on life. After that, they meet with a poor man who is offended by life, because he has it unsweetened.

The author lets the reader in with the life of each of the people who meet the poem. It is sometimes very difficult for a poor person to work and get himself a penny for housing. But the master does not care about anything at all, because he has everything, and his pockets are full of money.

It may seem to many that there is nothing complicated here, but it is perceived easily and simply, but in fact it is not.

Among all the men, it is Grisha who will find the answer to this question. In addition, he will be able to reflect everything that people expect in the future.

In the most difficult or difficult situations, all the people unite and then the solution comes by itself, and it is much easier to cope with these problems than before. The landowner does not give rest to anyone in this village, and when he dies, everyone just sighs with relief.

Often there are problems among the people that they solve together. Drinking often takes place in the village, people share happy moments with each other.

Grisha always felt sorry for his mother, who often got it from her husband. And when he grew up, he began to feel sorry for the homeland in which he lives. He believes that if a person thinks not about himself, but about other people, he will soon become a happy person. He always loved his people and did everything to protect them in everything and always and solve their problems.

In the end, one can understand that, despite the fact that the work is unfinished, it is still of great literary value. And it is relevant today.

Who should live well in Rus' - Analysis

In 1861, a reform was finally carried out in Russia - the abolition of serfdom. The whole community was extremely animated by this news. However, despite the freedom given by the king, many people still wondered: "Are the people happy after the reforms?" and "Is there true freedom in society?". Nekrasov, who passionately loved the common people, undoubtedly could not ignore such an important event as the fall of serfdom. Two years after the release of the manifesto, he takes up the writing of the poem "Who Lives Well in Rus'". It shows the life of the Russian people after the reforms. This creation of Nekrasov is considered the most significant - it is also very popular in modern times. At first glance, the reader can identify that the plot of the work is simple and primitive, but this work is very ornate for perception. For this reason, it would be reasonable to analyze the poem - with the help of it you can delve into the deep meaning of the work, determine the problems raised in it.

"Who should live well in Rus'" - a work that was created by the writer Nikolai Nekrasov in the period 1863 and 1877. As evidenced by his close people and contemporaries, the idea, the idea came to Nekrasov in the middle of the nineteenth century. The talented poet set as his goal to put into the poem absolutely everything that he knows about the people, everything that he heard from them. But Nekrasov did not succeed in completing the work due to his death, only a few parts of the work with a prologue came out.

On the shoulders of the publisher of the poem lay a difficult task - to decide what sequence the parts of the poem would have, for Nikolai Nekrasov did not combine them into one whole. Chukovsky dealt with this problem, after analyzing the works of the writer, he came to the conclusion that it would be best to print the scattered parts in the form in which they are presented to the current reader.

There is a lot of controversy about what genre the poem belongs to. This is according to people and the poem-journey and the Russian Odyssey, there are other definitions. Yet the vast majority of critics unanimously assert that "To whom it is good to live in Rus'" is an epic poem. Creation is called epic because it reflects the life of an entire people, in a certain important period of history - wars, various social cataclysms. The writer Nekrasov describes everything from the position of the people and resorts to folklore to show the people's attitude to the problem. As a rule, the epic contains many heroes who form a plot.

Studying the writers of the nineteenth century, one cannot ignore Nikolai Alekseevich Nekrasov. He devoted most of his works to the common people, sought to understand and reveal the Russian soul, often touched on the topic of the liberation of peasants from serfdom. The epic poem “To whom it is good to live in Rus'” was no exception - the most ambitious work of the poet.

The beginning of the plot in the poem occurs when seven peasants, seven temporarily obligated peasants from different villages, begin to argue about “who lives happily, freely in Rus'?” So, without concurring, the main characters go in search of "lucky ones", leaving all their affairs.

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It is noteworthy that Nekrasov uses folklore and many fairy-tale elements in his work. I think this allowed the author not only to build a logical composition of the poem, but also to show the people's eternal desire for truth, the belief that good always triumphs over evil.

The first on the way the wanderers meet the priest. He sees happiness in "peace, wealth, honor", and with longing recalls the serf-owning past. Then the church was maintained by wealthy landowners, but with the advent of the new reform they went bankrupt, which could not but affect the material condition of the clergy. The heavy burden of maintaining the clergy fell on the shoulders of the peasant, who "himself needs, and would be glad to give, but there is nothing."

The landowners Obolt-Obolduev and Utyatin, who are found in the poem, also have similar concepts of happiness. They mourn the abolition of serfdom, the loss of their former idleness and luxury of life. Now, everything that was so dear to them was taken away from the landowners: obedient slaves and land, but most of all they regret the loss of their power:

Whom I want - I have mercy

Whoever I want, I'll execute.

Law is my wish!

The fist is my police!

And among the common people, seven men are trying to find happy ones. So, those who want to drink a free cup talk about their happiness: the old woman rejoices that “up to a thousand rap was born on a small ridge”, a soldier that “in twenty battles ... was, and not killed”, a courtyard man is happy that he has a “disease honorary”, the bricklayer is proud of his extraordinary strength. But none of the narrators really convinces our wanderers that he is happy. Rather, their joy is based on material possessions, an amazing accident, or simply the absence of unhappiness. No wonder the chapter "happy" ends with the following lines:

Hey, happiness man!

Leaky with patches

Humpbacked with calluses

Get off home.

At the fair, the main characters are told a story about Ermil Girin. "He had everything that is necessary for happiness: peace of mind, money, and honor." That honor was gained by intelligence, honest work and kindness, Yermil enjoyed great respect among the people. It would seem that the men found a happy one, but even this character cannot be considered as such, because he ended up in prison for supporting the peasant uprising.

In his poem, Nekrasov pays special attention to the female image, the difficult fate of Matryona Timofeevna. But you can call her happy only before marriage (“I was lucky in the girls: we had a good, non-drinking family”). Matryona had many difficult trials, which she endured with enviable fortitude, courageously withstood: instead of her son, she lay down under the rods, and saved her husband from recruitment, and survived the famine. It is impossible not to admire the image of a Russian woman who is a double slave: the slave of her husband and the peasantry, but who has retained her honor and dignity. The people consider her happy, but Matrena Timofeevna herself does not agree with this: “It’s not a matter of looking for a happy woman among women.”

I think it is no coincidence that Nekrasov at the end of the poem introduces the image of the "people's protector" Grisha Dobrosklonov. And although fate prepared for the hero "consumption and Siberia", from childhood he decided to devote his whole life to ensuring that "every peasant lived freely and cheerfully in all of holy Rus'." In my opinion, it was in the image of Grisha Dobrosklonov that Nekrasov displayed the main idea of ​​\u200b\u200bthe work: true happiness is to make everyone around happy, and this can be achieved only when thoughts of revolutionary transformation enter the people's consciousness.

One of the most famous works of Nikolai Nekrasov is considered to be the poem “Who should live well in Rus'”, which is distinguished not only by its deep philosophical meaning and social urgency, but also by its bright, original characters - these are seven simple Russian peasants who got together and argued about who “ live freely and cheerfully in Rus'. The poem was first published in 1866 in the Sovremennik magazine. The publication of the poem was resumed three years later, but the tsarist censorship, seeing in the content an attack on the autocracy, did not allow it to be published. The poem was published in its entirety only after the revolution in 1917.

The poem “To whom it is good to live in Rus'” has become the central work in the work of the great Russian poet, this is his ideological and artistic pinnacle, the result of his thoughts and reflections on the fate of the Russian people and on the roads leading to his happiness and well-being. These questions worried the poet throughout his life and ran like a red thread through all his literary activity. Work on the poem lasted 14 years (1863-1877) and in order to create this “folk epic”, as the author himself called it, useful and understandable for the common people, Nekrasov made a lot of efforts, although in the end it was never completed (8 chapters were planned, 4 were written). A serious illness, and then the death of Nekrasov, disrupted his plans. The plot incompleteness does not prevent the work from having an acute social character.

Main storyline

The poem was started by Nekrasov in 1863 after the abolition of serfdom, so its content touches on many problems that arose after the Peasant Reform of 1861. There are four chapters in the poem, they are united by a common plot about how seven ordinary men argued about who lives well in Rus' and who is truly happy. The plot of the poem, which touches on serious philosophical and social problems, is built in the form of a journey through Russian villages, their “speaking” names describe the Russian reality of that time in the best possible way: Dyryavin, Razutov, Gorelov, Zaplatov, Neurozhaikin, etc. In the first chapter, called "Prologue", the men meet on a high road and start their own dispute in order to solve it, they are poisoned on a trip to Russia. On the way, arguing men meet a variety of people, these are peasants, and merchants, and landowners, and priests, and beggars, and drunkards, they see a wide variety of pictures from people's lives: funerals, weddings, fairs, elections, etc. .

Meeting different people, the peasants ask them the same question: how happy they are, but both the priest and the landowner complain about the deterioration of life after the abolition of serfdom, only a few of all the people they meet at the fair recognize themselves as truly happy.

In the second chapter, entitled "Last Child", wanderers come to the village of Bolshie Vakhlaki, whose inhabitants, after the abolition of serfdom, in order not to upset the old count, continue to pretend to be serfs. Nekrasov shows readers how they were then cruelly deceived and robbed by the count's sons.

The third chapter, entitled “Peasant Woman,” describes the search for happiness among women of that time, the wanderers meet with Matryona Korchagina in the village of Klin, she tells them about her long-suffering fate and advises them not to look for happy people among Russian women.

In the fourth chapter, entitled “A Feast for the Whole World”, wandering seekers of truth find themselves at a feast in the village of Valakhchina, where they understand that the questions they ask people about happiness excite all Russian people without exception. The ideological finale of the work is the song "Rus", which originated in the head of the participant in the feast, the son of the parish deacon Grigory Dobrosklonov:

« You are poor

you are abundant

you and almighty

Mother Rus'!»

Main characters

The question of who is the main character of the poem remains open, formally these are the men who argued about happiness and decided to go on a trip to Russia to decide who is right, but the poem clearly shows the statement that the main character of the poem is the entire Russian people perceived as a whole. The images of wandering men (Roman, Demyan, Luka, the brothers Ivan and Mitrodor Gubin, the old man Pakhom and Prov) are practically not disclosed, their characters are not traced, they act and express themselves as a single organism, while the images of the people they meet, on the contrary, are painted very carefully, with lots of details and nuances.

One of the brightest representatives of a man from the people can be called the son of the parish clerk Grigory Dobrosklonov, who was presented by Nekrasov as a people's intercessor, enlightener and savior. He is one of the key characters and the entire final chapter is given to describe his image. Grisha, like no one else, is close to the people, understands their dreams and aspirations, wants to help them and composes wonderful “good songs” for people that bring joy and hope to others. Through his mouth, the author proclaims his views and beliefs, gives answers to the acute social and moral issues raised in the poem. Characters such as seminarian Grisha and honest steward Yermil Girin do not seek happiness for themselves, they dream of making all people happy at once and devote their whole lives to this. The main idea of ​​the poem stems from Dobrosklonov's understanding of the very concept of happiness, this feeling can be fully felt only by those who, without reasoning, give their lives for a just cause in the struggle for people's happiness.

The main female character of the poem is Matryona Korchagina, the description of her tragic fate, typical for all Russian women, is devoted to the entire third chapter. Drawing her portrait, Nekrasov admires her straight, proud posture, uncomplicated attire and the amazing beauty of a simple Russian woman (large, strict eyes, rich eyelashes, severe and swarthy). Her whole life is spent in hard peasant work, she has to endure the beatings of her husband and the arrogant encroachments of the manager, she was destined to survive the tragic death of her firstborn, hunger and deprivation. She lives only for the sake of her children, without hesitation accepts punishment with rods for her delinquent son. The author admires the strength of her maternal love, endurance and strong character, sincerely pities her and sympathizes with all Russian women, because the fate of Matryona is the fate of all peasant women of that time, suffering from lack of rights, need, religious fanaticism and superstition, lack of qualified medical care.

The poem also describes the images of landowners, their wives and sons (princes, nobles), depicts landowner servants (lackeys, servants, domestic servants), priests and other clergymen, good governors and cruel German managers, artists, soldiers, wanderers, a huge number minor characters that give the folk lyrical epic poem “Who Lives Well in Russia” that unique polyphony and epic breadth that make this work a real masterpiece and the pinnacle of all Nekrasov’s literary work.

Analysis of the poem

The problems raised in the work are diverse and complex, they affect the lives of various strata of society, this is a difficult transition to a new way of life, problems of drunkenness, poverty, obscurantism, greed, cruelty, oppression, the desire to change something, etc.

However, the key problem of this work is still the search for simple human happiness, which each of the characters understands in his own way. For example, rich people, such as priests or landowners, think only about their own well-being, this is happiness for them, poorer people, such as ordinary peasants, are happy with the simplest things: to stay alive after a bear attack, survive a beating at work, etc. .

The main idea of ​​the poem is that the Russian people deserve to be happy, they deserve it with their suffering, blood and sweat. Nekrasov was convinced that it is necessary to fight for one's happiness and it is not enough to make one person happy, because this will not solve the entire global problem as a whole, the poem calls for thinking and striving for happiness for everyone without exception.

Structural and compositional features

The compositional form of the work is distinguished by its originality; it is built in accordance with the laws of the classical epic, i.e. each chapter can exist autonomously, and all together they represent a single whole work with a large number of characters and storylines.

The poem, according to the author himself, belongs to the folk epic genre, it is written in iambic trimeter unrhymed, at the end of each line after the stressed syllables there are two unstressed syllables (the use of dactylic kazula), in some places to emphasize the folklore style of the work there is iambic tetrameter.

In order for the poem to be understandable to a common person, many common words and expressions are used in it: a village, a log, a fairground, an empty dance, etc. The poem contains a large number of different samples of folk poetic creativity, these are fairy tales, and epics, and various proverbs and sayings, folk songs of various genres. The language of the work is stylized by the author in the form of a folk song to improve ease of perception, while the use of folklore was considered the best way for the intelligentsia to communicate with the common people.

In the poem, the author used such means of artistic expression as epithets (“the sun is red”, “shadows are black”, the heart is free”, “poor people”), comparisons (“jumped out like a disheveled one”, “like dead men fell asleep”), metaphors ( “the earth is lying”, “the chiffchaff is crying”, “the village is seething”). There is also a place for irony and sarcasm, various stylistic figures are used, such as appeals: “Hey, uncle!”, “Oh people, Russian people!”, Various exclamations “Chu!”, “Eh, Eh!” etc.

The poem "To whom it is good to live in Rus'" is the highest example of a work made in the folk style of the entire literary heritage of Nekrasov. The elements and images of Russian folklore used by the poet give the work a bright originality, colorfulness and rich national color. The fact that Nekrasov made the search for happiness the main theme of the poem is not at all accidental, because the whole Russian people have been looking for him for many thousands of years, this is reflected in his fairy tales, epics, legends, songs and various other folklore sources such as the search for a treasure, a happy land, priceless treasure. The theme of this work expressed the most cherished desire of the Russian people throughout its existence - to live happily in a society where justice and equality rule.

The great poet A.N. Nekrasov and one of his most popular works - the poem "Who Lives Well in Rus'" appeared before the readers and critics, of course, also hastened to express their opinion about this work.

Velinsky in the magazine "Kiev Telegraph" in 1869 wrote his review. He believed that, apart from Nekrasov, none of his contemporaries had the right to be called a poet. After all, these words contain only the truth of life. And the lines of the work can make the reader feel sympathy for the fate of a simple peasant, for whom drunkenness seems to be the only way out. Velinsky believes that Nekrasov's idea - the excitation of high society sympathy for ordinary people, their problems, is expressed in this poem.

In the "New Time" of 1870, the opinion of a critic under the pseudonym L. L. was published. In his opinion, Nekrasov's work is too stretched and there are absolutely unnecessary scenes that only tire the reader, interfere with the impression of the work. But all these shortcomings are covered by an understanding of life and its meaning. Many scenes of the poem make you want to read many times, and the more you reread them, the more you like them.

IN AND. Burenin, in No. 68 of the Sankt-Peterburgskie Vedomosti, writes mainly about the chapter "Last Child". He notes that in the work the truth of life is closely intertwined with the thoughts of the author. And despite the fact that the poem is written in an anecdotal style, its deep philosophical overtones are no less noticeable from this. The impression of the work does not deteriorate from the style in which the poem is written.

In comparison with other chapters of the work, Burenin considers "Last Child" the best. He notices that other chapters are weak and also smack of vulgarity. And even despite the fact that the chapter is written in chopped verse, it is read easily and expressively. But the critic notes that in this, in his opinion, the best chapter, there are lines of "doubtful quality."

Avseenko, in Russkiy Mir, on the contrary, believes that Burenin's favorite chapter in the work will not arouse any interest among contemporaries either in its meaning or in content. And even the well-intentioned idea of ​​the author - to laugh at the tyranny of the landowners and show the absurdity of the old order to a contemporary does not make any sense. And the plot, according to the critic, is generally "inconsistent."

Avseenko believes that life has long gone ahead, and Nekrasov still lives in the times of his glory (the forties and fifties of the nineteenth century), as if he does not see that in those days when there are no longer serfs, the vaudeville propaganda of ideas against serfdom is absurd and gives away backdating.

In Russkiy Vestnik, Avseenko says that the folk bouquet in the poem comes out stronger than “a mixture of vodka, stables and dust” and only Mr. Reshetnikov was engaged in similar realism before Mr. Nekrasov. And Avseenko finds the paints with which the author paints rural womanizers and charmers not bad. However, the critic calls this new nationality fake and far from reality.

A.M. Zhemchuzhnikov, in a letter to Nekrasov, speaks especially enthusiastically about the last two chapters of the work, separately mentioning the chapter “Landlord”. He writes that this poem is a capital thing and among all the works of the author it is in the forefront. Zhemchuzhnikov advises the writer not to rush to finish the poem, not to narrow it down.

Critic under the pseudonym A.S. in "New Time" says that Nekrasov's muse is developing and moving forward. He writes that in the poem the peasant will find an echo of his aspirations. Because he will find his simple human feeling in the lines.

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Analysis of the poem by N.A. Nekrasov "Who lives well in Rus'"

In January 1866, another issue of the Sovremennik magazine was published in St. Petersburg. It opened with lines that are now familiar to everyone:

In what year - count

In what land - guess...

These words, as it were, promised to introduce the reader into an entertaining fairy-tale world, where a chiffchaff bird would appear, speaking a human language, and a magic self-assembly tablecloth ... So N.A. began with a sly smile and ease. Nekrasov his story about the adventures of seven men who argued about "who lives happily, freely in Russia."

He devoted many years to work on the poem, which the poet called his "beloved brainchild". He set himself the goal of writing a "people's book", useful, understandable to the people and truthful. “I decided,” said Nekrasov, “to state in a coherent story everything that I know about the people, everything that I happened to hear from their lips, and I started “Who should live well in Russia.” It will be the epic of peasant life.” But death interrupted this gigantic work, the work remained unfinished. However, uh these words, as it were, promised to introduce the reader into an entertaining fairy-tale world, where a chiffchaff bird would appear, speaking a human language, and a magic self-collection tablecloth ... So, with a sly smile and ease, N. A. Nekrasov began his story about the adventures of seven men, arguing about "who lives happily, freely in Russia."

Already in the Prologue, a picture of peasant Rus' was visible, the figure of the protagonist of the work, the Russian peasant, stood up, as he was in reality: in bast shoes, onuchs, an Armenian, unsatisfied, suffering grief.

Three years later, the publication of the poem was resumed, but each part met with severe persecution from the tsarist censorship, which believed that the poem "is distinguished by its extreme disgrace of content." The last of the written chapters - "Feast - for the whole world" was subjected to especially sharp attacks. Unfortunately, Nekrasov was not destined to see either the publication of The Feast or a separate edition of the poem. Without abbreviations and distortions, the poem "To whom it is good to live in Rus'" was published only after the October Revolution.

The poem occupies a central place in Nekrasov's poetry, is its ideological and artistic pinnacle, the result of the writer's thoughts about the fate of the people, about their happiness and the paths that lead to it. These thoughts worried the poet throughout his life, passed like a red thread through all his poetic work.

By the 1860s, the Russian peasant became the main character in Nekrasov's poetry. "Pedlars", "Orina, a soldier's mother", "Railway", "Frost, Red Nose" are the most important works of the poet on the way to the poem "Who should live well in Rus'."

He devoted many years to work on the poem, which the poet called his "beloved brainchild". He set himself the goal of writing a "people's book", useful, understandable to the people and truthful. “I decided,” said Nekrasov, “to state in a coherent story everything that I know about the people, everything that I happened to hear from their lips, and I started “Who should live well in Russia.” It will be the epic of peasant life.” But death interrupted this gigantic work, the work remained unfinished. However, despite this, it retains its ideological and artistic integrity.

Nekrasov revived the folk epic genre in poetry. “Who Lives Well in Rus'” is a truly folk work: both in its ideological sound, and in the scale of the epic depiction of modern folk life, in posing the fundamental questions of the time, and in heroic pathos, and in the widespread use of the poetic traditions of oral folk art, the closeness of the poetic language to live speech everyday forms and song lyricism.

At the same time, Nekrasov's poem has features that are characteristic of critical realism. Instead of one central character, the poem depicts, first of all, the people's environment as a whole, the life situation of different social circles. The popular point of view on reality is expressed in the poem already in the very development of the theme, in that all of Russia, all events are shown through the perception of wandering peasants, presented to the reader as if in their vision.

The events of the poem unfold in the first years after the reform of 1861 and the emancipation of the peasants. The people, the peasantry - the true positive hero of the poem. Nekrasov connected his hopes for the future with him, although he was aware of the weakness of the forces of peasant protest, the immaturity of the masses for revolutionary action.

In the poem, the author created the image of the peasant Saveliy, “the hero of the Holy Russian”, “the hero of the homespun”, which personifies the gigantic strength and stamina of the people. Savely is endowed with the features of the legendary heroes of the folk epic. This image is associated by Nekrasov with the central theme of the poem - the search for ways to people's happiness. It is no coincidence that Matryona Timofeevna says about Savely to wanderers: "There was also a lucky man." Saveliy's happiness lies in love of freedom, in understanding the need for an active struggle of the people, who can achieve a “free” life only in this way.

There are many memorable images of peasants in the poem. Here is the clever old steward Vlas, who has seen a lot in his lifetime, and Yakim Nagoi, a characteristic representative of the working agricultural peasantry. However, Yakim Nagoi is portrayed as a poet who does not at all look like a downtrodden, dark peasant of a patriarchal village. With a deep consciousness of his dignity, he ardently defends the honor of the people, delivers a fiery speech in defense of the people.

An important role in the poem is occupied by the image of Ermil Girin - a pure and incorruptible "defender of the people", who takes the side of the rebellious peasants and ends up in jail.

In the beautiful female image of Matrena Timofeevna, the poet draws the typical features of a Russian peasant woman. Nekrasov wrote many exciting poems about the harsh “female share”, but he has not yet written about a peasant woman so fully, with such warmth and love, with which Matryonushka is described in the poem.

Along with the peasant characters of the poem, who arouse love and participation, Nekrasov also draws other types of peasants, mostly courtyards - lordly hangers-on, sycophants, obedient slaves and direct traitors. These images are drawn by the poet in the tones of satirical denunciation. The more clearly he saw the protest of the peasantry, the more he believed in the possibility of his emancipation, the more irreconcilably he condemned slavish humiliation, servility and servility. Such are the “exemplary serf” Jacob in the poem, who in the end realizes the humiliation of his position and resorts to pitiful and helpless, but in his slavish consciousness of terrible revenge - suicide in front of his tormentor; the "sensitive lackey" Ipat, who talks about his humiliations with disgusting relish; scammer, "a spy from his own" Egor Shutov; elder Gleb, seduced by the promises of the heir and agreed to destroy the will of the deceased landowner about the release of eight thousand peasants (“Peasant sin”).

Showing ignorance, rudeness, superstition, backwardness of the Russian village of that time, Nekrasov emphasizes the temporary, historically transient nature of the dark sides of peasant life.

The world poetically recreated in the poem is a world of sharp social contrasts, clashes, acute life contradictions.

In the “round”, “ruddy”, “pot-bellied”, “moustached” landowner Obolt-Obolduev, whom the wanderers met, the poet exposes the emptiness and frivolity of a person who is not accustomed to seriously think about life. Behind the guise of a good-natured man, behind the gracious courtesy and ostentatious hospitality of Obolt-Obolduev, the reader sees the arrogance and anger of the landowner, barely restrained disgust and hatred for the “muzhik”, for the peasants.

Satire and grotesque marked the image of the landowner-tyrant Prince Utyatin, nicknamed by the peasants the Last. A predatory look, "a nose with a beak like a hawk", alcoholism and voluptuousness complement the disgusting appearance of a typical representative of the landowner's environment, an inveterate serf-owner and despot.

At first glance, the development of the plot of the poem should consist in resolving the dispute between the peasants: which of the persons named by them lives happier - a landowner, an official, a priest, a merchant, a minister or a king. However, developing the action of the poem, Nekrasov goes beyond the plot framework set by the plot of the work. Seven peasants are looking for a happy man not only among the representatives of the ruling classes. Going to the fair, in the midst of the people, they pose the question: “Isn’t he hiding there, who lives happily?” In The Last One, they explicitly say that the purpose of their journey is to search for national happiness, the best peasant share:

We are looking for, Uncle Vlas,

unworn province,

Not gutted volost,

Surplus village!..

Starting the story in a half-fairy joking tone, the poet gradually deepens the meaning of the question of happiness, giving it an ever sharper social sound. The most visibly the author's intentions are manifested in the censored part of the poem - "Feast - for the whole world." The story about Grisha Dobrosklonov begun here was to take a central place in the development of the theme of happiness-struggle. Here the poet speaks directly about that path, about that "path" that leads to the embodiment of people's happiness. Grisha's happiness lies in a conscious struggle for a happy future for the people, for "every peasant to live freely and cheerfully in all of holy Rus'."

The image of Grisha is the final one in the series of "people's defenders" depicted in Nekrasov's poetry. The author emphasizes in Grisha his closeness to the people, live communication with the peasants, in whom he finds complete understanding and support; Grisha is depicted as an inspired dreamer-poet, composing his "good songs" for the people.

The poem "To whom it is good to live in Rus'" is the highest example of the folk style of Nekrasov's poetry. The folk-song and fairy-tale element of the poem gives it a bright national flavor and is directly connected with Nekrasov's faith in the great future of the people. The main theme of the poem - the search for happiness - goes back to folk tales, songs and other folklore sources, which spoke about the search for a happy land, truth, wealth, treasure, etc. This theme expressed the most cherished thought of the masses of the people, their striving for happiness, the people's age-old dream of a just social order.

Nekrasov used in the poem almost all the genre diversity of Russian folk poetry: fairy tales, epics, legends, riddles, proverbs, sayings, family songs, love songs, wedding songs, historical songs. Folk poetry gave the poet the richest material for judging the peasant life, way of life, customs of the village.

The style of the poem is characterized by a richness of emotional sounds, a variety of poetic intonation: the sly smile and slowness of the narration in the "Prologue" is replaced in subsequent scenes by the ringing polyphony of the seething fair crowd, in the "Last Child" - by satirical mockery, in "The Peasant Woman" - by deep drama and lyrical excitement, and in "A Feast - for the Whole World" - with heroic tension and revolutionary pathos.

The poet subtly feels and loves the beauty of the native Russian nature of the northern strip. The landscape is also used by the poet to create an emotional tone, for a more complete and vivid characterization of the character's state of mind.

The poem "To whom it is good to live in Rus'" has a prominent place in Russian poetry. In it, the fearless truth of the pictures of folk life appears in a halo of poetic fabulousness and the beauty of folk art, and the cry of protest and satire merged with the heroism of the revolutionary struggle. All this was expressed with great artistic power in the immortal work of N.A. Nekrasov.

/ / Analysis of Nekrasov's poem "Who in Rus' should live well"

For the first time, the publication of the poem by N.A. Nekrasova appeared in 1866 in one of the parties of the Sovremennik magazine. The beginning of the poem, its first lines could reveal to the reader the subject of this work, as well as interest everyone in their intricate idea.

This creative work was the greatest achievement of the author, she glorified Nekrasov.

What is the poem about? About the fate of the simple Russian people, about their hard and happy minutes.

Nikolai Alekseevich spent many years writing such a grandiose work. After all, he wanted not only to compose another artistic creation, but to create a folk book that would describe and tell about the life of a simple person - a peasant.

What genre is the poem? I think that to the folk epic, because the stories that the author tells are based on real events from the life of the people. In the work there are elements of oral folk art, established traditions, there are lively verbal expressions and turns that were constantly in use by a simple peasant.

The reform of 1861 liberates the peasants and gives them the right to their own lives. Nekrasov portrayed the people as a positive hero. The protagonist, the peasant Savely, was powerful and unusually strong. He understands that the common people need to fight, they need to go forward with all their might in order to achieve true freedom.

The images of other peasants also stand out clearly in the poet. This is Yakim Nagoi, who did not at all look like a downtrodden resident of an ordinary peasant village. He was an ardent defender of the people, he could always proclaim an emotional speech that would glorify the common man.

In the text of the poem, the reader also gets acquainted with the character who chooses the path of resistance and goes over to the defense of the peasants.

In a magnificent way, a peasant woman becomes a person. Nikolai Alekseevich, with all his poetic talent and love, described the heroine.

There are other characters in the poet who were in servile slavery. They, realizing their insignificant position, ventured to serious acts, even such as suicide.

In parallel with the human images that are found in the poem, Nekrasov tried to show a whole picture of the Russian village, where in most cases rudeness, backwardness and ignorance reigned. In the text of the poem, the reader gets acquainted with those clashes, contradictions and social contrasts that triumphed in those years on the Russian lands.

The image of the landowner Obolt-Obolduev reveals the true emptiness, frivolity and even narrow-mindedness of the representative of the ruling rank. In addition, the reader observes the malice, sincere hatred with which he treats the peasant peasants.

The person of another disgusting hero, the real despot Utyatin, reveals to us other character traits of the landlords of that time.

Reading the text of the poem, the reader understands that Nikolai Nekrasov goes beyond the set limits. He begins to develop the actions of his work, relying not only on the dispute of the peasants about who lives the happiest in Rus' - the tsar, minister or merchant. The search for such a lucky man also takes place in the ranks of ordinary peasants.

The beginning of the poem is remembered to us by a certain presence of the playful, kind tone of the author. However, with the development of the plot, the reader observes more and more sharpening of reality.

There is a part in the poem that was completely banned by censorship. They call it "Feast - for the whole world." The hero leads a frank conversation about the fact that only with the help of a fierce and active struggle for happiness, the peasant will be able to receive the cherished liberty. Grisha is one of the last heroes who were among the Nekrasov people's defenders. He is sympathetic to the peasants, supports them in everything.

A special difference of the poem is the presence of a fairy-tale element, which creates such a contrast, such a color in relation to the events that unfold in the text of the work.

Nikolai Nekrasov really saw strength in a simple peasant and believed that he would find true happiness, that he had hope for a brighter future.

On the pages of “To whom it is good to live in Rus'” you can find a variety of genre trends - and epics, and proverbs, and riddles, and sayings. Thanks to so many tricks from folk poetry, which comes from the lips of an ordinary person, Nikolai Alekseevich was able to expand and fill the meaning of his poem.

Nekrasov does not forget about the magnificent landscapes of Russian nature, which quite often flash in the imaginations of readers while reading a fascinating text.

The poem "To whom it is good to live in Rus'" occupies a worthy place not only in the work of Nikolai Nekrasov, but also in all Russian literature. It reveals the true truth of life that triumphed during the abolition of serfdom. The poet sincerely believes that through struggle and protest, the peasants will be able to achieve the desired liberties and freedoms.

On February 19, 1861, a long-awaited reform took place in Russia - the abolition of serfdom, which immediately stirred up the whole society and caused a wave of new problems, the main of which can be expressed in a line from Nekrasov's poem: "The people are freed, but are the people happy? ..". The singer of folk life, Nekrasov, did not stand aside this time either - since 1863, his poem “Who Lives Well in Rus'” begins to be written, telling about life in post-reform Rus'. The work is considered the pinnacle in the writer's work and to this day enjoys the well-deserved love of readers. At the same time, despite its seemingly simple and stylized fairy tale plot, it is very difficult to perceive. Therefore, we will analyze the poem “Who Lives Well in Rus'” in order to better understand its meaning and problems.

History of creation

Nekrasov created the poem “Who Lives Well in Rus'” from 1863 to 1877, and some ideas, according to contemporaries, arose from the poet as early as the 1850s. Nekrasov wanted to present in one work everything that, as he said, “I know about the people, everything that I happened to hear from their lips”, accumulated “by word” over 20 years of his life. Unfortunately, due to the death of the author, the poem remained unfinished, only four parts of the poem and a prologue were published.

After the death of the author, the publishers of the poem faced a difficult task - to determine in what sequence to publish the disparate parts of the work, because. Nekrasov did not have time to combine them into one. The task was solved by K. Chukovsky, who, relying on the writer's archives, decided to print the parts in the order in which they are known to the modern reader: "Last Child", "Peasant Woman", "Feast for the Whole World".

Genre, composition

There are many different genre definitions of “Who lives well in Rus'” - they talk about it as a “poem-journey”, “Russian Odyssey”, even such a confusing definition is known as “the protocol of a kind of All-Russian peasant congress, an unsurpassed transcript of the debate on an acute political issue ". Nevertheless, there is also the author's definition of the genre, with which most critics agree: the epic poem. The epic involves the depiction of the life of an entire people at some decisive moment in history, whether it be a war or other social upheaval. The author describes what is happening through the eyes of the people and often turns to folklore as a means of showing the people's vision of the problem. The epic, as a rule, does not have one hero - there are many heroes, and they play a more connecting than plot-forming role. The poem "To whom it is good to live in Rus'" fits all these criteria and can safely be called an epic.

Theme and idea of ​​the work, heroes, problems

The plot of the poem is simple: “on the pillar path” seven men converge who argued about who lives best in Rus'. To find out, they go on a journey. In this regard, the theme of the work can be defined as a large-scale narrative about the life of peasants in Russia. Nekrasov covered almost all spheres of life - during his wanderings, the peasants will get to know different people: a priest, a landowner, beggars, drunkards, merchants, a cycle of human destinies will pass before their eyes - from a wounded soldier to the once all-powerful prince. The fair, prison, hard work for the master, death and birth, holidays, weddings, auctions and the election of the burgomaster - nothing escaped the writer's gaze.

The question of who should be considered the main character of the poem is ambiguous. On the one hand, formally it has seven main characters - men wandering in search of a happy person. The image of Grisha Dobrosklonov also stands out, in whose person the author portrays the future people's savior and enlightener. But besides this, the image of the people as the image of the main character of the work is clearly traced in the poem. The people appear as a single whole in the scenes of the fair, mass festivities (“Drunk Night”, “Feast for the Whole World”), haymaking. Various decisions are made by the whole world - from the help of Yermil to the election of a burgomaster, even a sigh of relief after the death of the landowner breaks out from everyone at the same time. Seven men are not individualized either - they are described as briefly as possible, do not have their own separate features and characters, pursue the same goal and even speak, as a rule, all together. The secondary characters (the serf Yakov, the village headman, Savely) are written by the author in much more detail, which allows us to talk about the special creation of a conditionally allegorical image of the people with the help of seven wanderers.

One way or another, the lives of the people are also affected by all the problems raised by Nekrasov in the poem. This is the problem of happiness, the problem of drunkenness and moral degradation, sin, the relationship between the old and the new way of life, freedom and lack of freedom, rebellion and patience, as well as the problem of the Russian woman, characteristic of many of the poet's works. The problem of happiness in the poem is fundamental, and is understood by different characters in different ways. For the priest, the landowner and other characters endowed with power, happiness is presented in the form of personal well-being, "honor and wealth." Peasant happiness consists of various misfortunes - the bear tried to bully, but could not, they beat him to death in the service, but they didn’t kill him to death ... But there are also such characters for whom there is no personal happiness apart from the happiness of the people. Such is Yermil Girin, the honest burgomaster, such is the seminarian Grisha Dobrosklonov, who appears in the last chapter. In his soul, love for a poor mother outgrew and merged with love for the same poor homeland, for the happiness and enlightenment of which Grisha plans to live.

From Grisha's understanding of happiness, the main idea of ​​​​the work grows: real happiness is possible only for someone who does not think about himself, and is ready to spend his whole life for the happiness of everyone. The call to love your people as they are, and to fight for their happiness, not remaining indifferent to their problems, sounds distinctly throughout the poem, and finds its final embodiment in the image of Grisha.

Artistic media

An analysis of Nekrasov’s “Who Lives Well in Rus'” cannot be considered complete without considering the means of artistic expression used in the poem. Basically, this is the use of oral folk art - both as an object of image, to create a more reliable picture of peasant life, and as an object of study (for the future public intercessor, Grisha Dobrosklonov).

Folklore is introduced into the text either directly, as a stylization: the stylization of the prologue as a fairy-tale beginning (the mythological number seven, a self-assembled tablecloth and other details speak eloquently about this), or indirectly - quotations from folk songs, references to various folklore plots (most often to epics).

Stylized as a folk song and the very speech of the poem. Let us pay attention to a large number of dialectisms, diminutive suffixes, numerous repetitions and the use of stable constructions in descriptions. Thanks to this, “To whom it is good to live in Rus'” can be perceived as folk art, and this is not accidental. In the 1860s, an increased interest in folk art arose. The study of folklore was perceived not only as a scientific activity, but also as an open dialogue between the intelligentsia and the people, which, of course, was close to Nekrasov ideologically.

Conclusion

So, having examined Nekrasov’s work “Who Lives Well in Rus'”, we can confidently conclude that, despite the fact that it remained unfinished, it still represents a huge literary value. The poem remains relevant until today and can arouse interest not only among researchers, but also among the ordinary reader who is interested in the history of the problems of Russian life. “Who should live well in Rus'” was repeatedly interpreted in other types of art - in the form of a stage production, various illustrations (Sokolov, Gerasimov, Shcherbakova), as well as popular prints on this plot.

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