Outline of a lesson in literature (Grade 10) on the topic: The idea, the history of creation, the composition of the poem "Who should live well in Russia." Analysis of the prologue, chapters Pop, Country Fair, "A Feast for the Whole World". The idea, plot and composition of the poem "To whom
“Who should live well in Russia”: idea, history of creation, composition, problems, genre of the poem by N. A. Nekrasov
I decided to set out in a coherent story everything that I know about the people, everything that I had to hear from their lips, and I started “Who should live well in Russia”. This will be epic folk life. (N. A. Nekrasov)
History reference The peasants had to buy land from the landowner. Peasants who, with the permission of the landowner, switched to the redemption of land plots, were called owners, and those who did not switch to redemption were called temporarily liable. For the right to use the allotment of land received from the landowner before switching to redemption, they had to perform mandatory duties (pay dues or work off corvée).
Historical note When buying land, the peasants paid for it twice and three times higher than the actual value. The beggarly allotment could not feed the peasant, and he had to go to the same landowner with a request to take on share-cropping: to cultivate the master's land with his tools and receive half of the harvest for labor.
Historical background How did N. A. Nekrasov perceive the reform, which did not give the people the desired liberation? The poet experienced the events of those years tragically, as evidenced, in particular, by the memoirs of N. G. Chernyshevsky: “On the day the will was declared, I came to him and found him in bed. He was extremely depressed; all around on the bed lay different parts of the "Regulations" on the peasants. “Is that true will? he said. “No, this is pure deception, a mockery of the peasants.”
The history of the creation of the poem Soon after the Peasant Reform, in 1862, the idea of the poem arose. Nekrasov considered its goal to be the image of the destitute peasant lower classes, among which - as in all of Russia - there is no happy one. The poet worked on the poem from 1863 to 1877, that is, for about 14 years. During this time, the idea changed, but the poem was never completed by the author, so there is no consensus in criticism about its composition. The question of the order of the arrangement of its parts has not yet been resolved. The most reasoned can be considered the order of the parts according to the chronology of their writing. “Prologue” and part 1 - 1868 “The Last Child” - 1872 “Peasant Woman” -1873 “Feast - for the whole world” Nekrasov wrote already in a state of fatal illness, but he did not consider this part the last, intending to continue the poem with an image wanderers in Petersburg.
The Genre of the Poem Nekrasov himself called “To whom it is good to live in Russia” as a poem, however, his work is not similar to any of the poems known in Russian literature before Nekrasov in terms of genre. The content of “Who should live well in Russia” required some new genre form for its implementation, and Nekrasov created it. A poem (from the Greek "create", "creation") is a large epic poetic work. The originality of the poem lies in the fact that this work is realistic - according to the artistic method, folk - in its meaning and theme, epic - in the breadth of the image of reality and heroic pathos.
Poe ma (from the Greek "create", "creation") is a large poetic work with a narrative or lyrical plot. Epic (from the Greek "collection of songs, stories") is the largest monumental form of epic literature, which gives a broad, multifaceted, comprehensive picture of the world, including deep reflections on the fate of the world and intimate experiences of the individual.
Folk book. (About the people and for the people. The experience of the poet's long-term friendship with the peasants of the Yaroslavl, Kostroma and Vladimir provinces.) The style of the poem has deep folk origins: literary Russian, colloquial speech of the peasantry, folklore elements.
Genre of the poem The originality of the poem lies in the fact that this work is realistic in terms of the artistic method, folk in its meaning and theme, epic in terms of the breadth of the image of reality and heroic pathos.
The genre of the poem In terms of genre, the poem is a folk epic, which, according to the poet's plan, was to include in its completed form the genre features of all three types of Nekrasov's poems: "peasant", satirical, heroic-revolutionary. The form of travel, meetings, inquiries, stories, descriptions used in the work was very convenient in order to give a comprehensive picture of life. .
Composition of the poem Literary critic V.V. Gippius in the article “On the study of the poem “Who is good in Russia” wrote back in 1934: “The poem remained unfinished, the poet’s intention was not clarified; separate parts of the poem followed each other in different time and not always in sequential order. Two questions that are of prime importance in the study of the poem are still controversial: 1) about the relative position of the parts that have come down to us and 2) about the reconstruction of the parts that have not been written and, above all, the denouement. Both issues are obviously closely related, and they have to be solved jointly.
COMPOSITION "calendar" "Prologue" - spring (birds build nests, cuckoo crows) "Pop" - "And the time is not early, the month of May is coming" ) “Last child” - “Petrovka. The time is hot. Haymaking is in full swing” (July 12)
“A feast for the whole world” - haymaking ends (early autumn) “Peasant woman” - harvest The conceived part of St. Petersburg was supposed to take place in winter
Composition of a poem Composition is the composition, arrangement and interconnection of parts and elements of a work of art. 1. The main plot core of the poem is the search for the “happy” by seven peasants. This storyline, as it were, passes through the fate of many people and ends with the image of Grisha Dobrosklonov, who answers the question posed in the title of the poem. 2. In the process of searching for a happy man, the seven peasants meet many people, listen to numerous stories, and take part in some events themselves. The motive of wandering, travel makes it possible for Nekrasov to expand the scope of the original plot, to introduce many insert plots, images and destinies into the composition of the poem. Thanks to this compositional construction the poem really becomes a kind of "encyclopedia" of Russian peasant life ...
Composition of the poem 3. In Nekrasov's poem, there is actually no main character, or rather, the whole peasant world and, in part, other classes that are in contact with it, become such a hero. The most important heroes can be called Matrena Timofeevna, Savely, Yermila Girin, Yakim Nagogoy, Grisha Dobrosklonov. But along with them, there are many secondary and episodic characters in the poem, without which the picture of Russian village life would be incomplete. This is the headman Vlas, Klim Lavin, landowner, priest, nameless peasants from the chapters "Happy", "Drunk Night", "Last Child", etc.
Composition of the poem 4. The poem "To Whom to Live Well in Russia" was written not long after the abolition of serfdom, therefore comparisons of pre-reform and post-reform life occupy an important place in its composition. This opposition runs through the entire poem and is most clearly expressed in the parts "Feast - for the whole world", "Last Child" and in the chapters "Priest" and the Landowner. 5. A special compositional originality characterizes the part "Feast - for the whole world". In it, Nekrasov widely refers to the genre of song, sometimes stylized as folk, sometimes purely literary. Here the genre of the story of the parable also appears (“About the exemplary serf - Jacob the faithful”, “About two great sinners”, “Peasant sin”).
Composition of the poem The composition of Nekrasov's poem is complex and peculiar. In terms of the variety of elements included in it, the significant role of inserted plots, it can be compared with such works as Pushkin's "Eugene Onegin" and Gogol's "Dead Souls". The features of the composition of the poem corresponded to the main task of Nekrasov: to present the life of the Russian village at the turn of two historical eras as fully as possible.
Artistic space Tightened province Terpigorev district Empty volost The names of provinces, uyezds, volosts, villages speak of the plight of the people: Zaplatovo, Dyryavino ...
Zaplatovo Dyryavino Razutovo Znobishino Gorelovo Crop failure Stolbovaya road Kuzminskoye village "Village fair" Vakhlaki "Last child" "Feast for the whole world" Nagotino Klin "Peasant woman"
PROLOGUE In what year - count, In what land - guess, On the pole path Seven men converged: This is how N. A. Nekrasov's poem "Who lives well in Russia" begins.
The ideological and artistic role of the "Prologue" Indicates the time of action. The peasants are temporarily liable (obliged after the abolition of serfdom to redeem their land from the landowners). Identifies the main problem of the work. The problem of happiness. Poem-dispute, poem-dispute (representatives of different segments of the population express their opinion about happiness, talk about their lives). Outlines the scheme by which the plot should develop. Folklore origins of the work.
The main question of the poem: "Who lives happily, freely in Russia"? Roman said: to the landowner, Demyan said: to the official, Luka said: to the priest. Fat-bellied merchant! - Said the Gubin brothers, Ivan and Mitrodor. The old man Pakhom strained And said, looking at the ground: To the noble boyar, to the Minister of the Sovereign. And Prov said: to the king. . .
The men don't notice the argument. That they gave a detour of thirty miles. It's too late to return home, they make a fire and over vodka continue the argument, which develops into a fight. But the fight does not help to resolve the exciting issue.
The solution is found unexpectedly: one of the men, Pahom, catches a warbler chick. Release the chick! For a small chick I'll give a big ransom!
LUCKY 1. Landowner 2. Official 3. Priest 4. Merchant 5. Noble 6. Minister 7. Tsar
Development of the main idea Meeting with the priest. Conversation with the landlord. "Happy" in the peasant environment. A satirical denunciation of servility (a courtyard with gout, an exemplary serf Jacob is faithful). The peasants are the bearers of the best qualities of the national character - Yakim Nagoi, Yermil Girin, Matryona Timofeevna, Savely, the Holy Russian hero.
The image of Ermil Girin Who is Ermil Girin? 2. What happened in Obrubkov's estate? 3. How and for what purpose is the artistic device "default" used in the story about Yermil Girin? 4. How do you think it will turn out further fate Ermila Girina? one.
Image of Yakim Nagoy Who is Yakim Nagoy? What attracted the poet's attention? 2. What caused Yakim's angry rebuke, what is its essence? 3. How was Yakim's speech perceived by the heroes of the poem? one.
Image of Matryona Timofeevna 1. 2. 3. 4. 5. 6. Who is Matryona Timofeevna? How was the fate of the heroine? What serves as proof of the extraordinary mind of the heroine? What actions testify to diligence, perseverance, strong character, willpower, love for her husband and children? The meaning of the parable about the "keys from female happiness» . Why do the villagers consider Matrena Timofeevna happy?
Image of Savely Who is Savely? Tell the story of his life. 2. Why does N. A. Nekrasov call Saveliy “a hero of the Holy Russian”? Give evidence of heroic strength, remove Saveliy. 3. Expand the meaning of the image of Savely. one.
The image of the people in Nekrasov's poem "Who Lives Well in Russia" "Who Lives Well in Russia" is an epic poem. In the center of it is the image of post-reform Russia. Nekrasov wrote the poem for twenty years, collecting material for it "by word". The poem is unusually broad coverage of folk life. Nekrasov wanted to depict all social strata in it: from the peasant to the king. But, unfortunately, the poem was never finished - the death of the poet prevented it. The main problem, main question The work is already clearly visible in the title “To whom it is good to live in Russia” - this is the problem of happiness. Nekrasov's poem "Who Lives Well in Russia" begins with the question: "In what year - calculate, in what land - guess." But it is not difficult to understand what period Nekrasov is talking about.
The poet is referring to the reform of 1861, according to which the peasants were “liberated”, and those, not having their own land, fell into even greater bondage. Through the whole poem passes the thought of the impossibility of living like this, of the heavy peasant lot, of the peasant ruin. This motif of the hungry life of the peasantry, whom “longing-trouble exhausted” sounds with particular force in the song called “Hungry” by Nekrasov. The poet does not soften the colors, showing poverty, rudeness, religious prejudice and drunkenness in peasant life. The position of the people is depicted with the utmost distinctness by the names of the places where the truth-seeking peasants come from: Terpigorev district, Pustoporozhnaya volost, the villages of Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neyolovo. The poem very vividly depicts the bleak, powerless, hungry life of the people. “A man’s happiness,” the poet exclaims bitterly, “leaky with patches, humpbacked with calluses!” As before, the peasants are people who “have not eaten their fill, slurped without salt.” The only thing that has changed is that "now instead of the master, the volost will fight them." With undisguised sympathy, the author treats those peasants who do not put up with their hungry, disenfranchised existence.
Unlike the world of exploiters and moral freaks, serfs like Yakov, Gleb, Sidor, Ipat, the best of the peasants in the poem retained true humanity, the ability to sacrifice, and spiritual nobility. These are Matrena Timofeevna, the bogatyr Saveliy, Yakim Nagoi, Yermil Girin, Agap Petrov, headman Vlas, seven truth-seekers and others. Each of them has his own task in life, his own reason to “seek the truth”, but all of them together testify that peasant Russia has already awakened, come to life. Truth-seekers see such happiness for the Russian people: I don't need any silver, No gold, but God grant, So that my countrymen And every peasant Live freely, cheerfully In all holy Russia! In Yakima Nagoy, the peculiar character of the people's truth-seeker, the peasant "righteous man" is presented. Yakim lives the same hard-working beggarly life as the rest of the peasantry. But he has a rebellious disposition. Yakim is an honest worker with a great sense of dignity. Yakim is also smart, he perfectly understands why the peasant lives so miserably, so badly. These words belong to him: Every peasant has a soul that is a black cloud, wrathful, formidable - and thunders should thunder from there, pour bloody rains, and everything ends with wine.
Tyanina Soul, like a black cloud, Wrathful, formidable - and it would be necessary for Thunders to thunder from there, To pour bloody rains, And everything ends with wine. Yermil Girin is also remarkable. A literate peasant, he served as a clerk, became famous throughout the district for his justice, intelligence and disinterested devotion to the people. Yermil showed himself to be an exemplary headman when the people chose him for this position.
However, Nekrasov does not make him an ideal righteous man. Ermil, taking pity on his younger brother, appoints Vlasyevna's son as a recruit, and then, in a fit of repentance, almost commits suicide. The story of Ermil ends sadly. He is imprisoned for his performance during the riot. The image of Ermil testifies to the spiritual forces lurking in the Russian people, the richness of the moral qualities of the peasantry. But it is only in the chapter “Savelius the Hero of Holy Russia” that the peasant protest turns into a revolt, culminating in the murder of the oppressor. True, the reprisal against the German manager was still spontaneous, but such was the reality of serf society. Peasant riots arose spontaneously as a response to the cruel oppression of the peasants by the landowners and managers of their estates. Not meek and submissive are close to the poet, but recalcitrant and courageous rebels, such as Saveliy, the “Holy Russian hero”, Yakim Nagoi, whose behavior speaks of the awakening of the consciousness of the peasantry, of its boiling protest against oppression. Nekrasov wrote about the oppressed people of his country with anger and pain. But the poet was able to notice the “hidden spark” of the mighty internal forces inherent in the people, and looked forward with hope and faith: the Innumerable Host rises, the Indestructible Strength will affect it.
The peasant theme in the poem is inexhaustible, multifaceted, the entire figurative system of the poem is devoted to the theme of revealing peasant happiness. In this regard, we can recall the “happy” peasant woman Korchagina Matryona Timofeevna, nicknamed “governor’s wife” for special luck, and people of the servile rank, for example, “the exemplary serf Jacob the faithful”, who managed to take revenge on his offender master, and hard-working peasants from the chapters of The Last Child, who are forced to break a comedy in front of the old prince Utyatin, pretending that there was no abolition of serfdom, and many other images of the poem. All these images, even episodic, create a mosaic, bright canvas of the poem, echo each other. This technique was called polyphony by critics. Indeed, the poem, written on folklore material, gives the impression of a Russian folk song performed in many voices.
The poem Who Lives in Russia was well written by Nekrasov in the post-reform era, when the essence of the landlord reform became clear, dooming the peasants to ruin and new bondage. The main idea that permeates the entire poem is the idea of the inevitability of the collapse of the unjust and cruel autocratic-feudal system. The poem was supposed to lead the reader to the conclusion that the happiness of the people is possible only without the Obolt-Obolduevs and the Utyatins, when the people become the true master of their lives. Nekrasov defined in the words of the peasants the main content of the era, that post-reform time, which is depicted in his poem: The great chain broke, It broke:
One end on the master,
Others for a man!
In the poem To whom in Russia to live well, Nekrasov showed two worlds, two spheres - the world of masters, landowners and the world of the peasantry.
oh, of that post-reform time, which is depicted in his poem: The great chain broke, It broke, it jumped:
One end on the master,
Others for a man!
In the poem To whom in Russia to live well, Nekrasov showed two worlds, two spheres - the world of masters, landowners and the world of the peasantry. The writer puts the point of view of the peasant as the basis for characterizing the landowners. The peasants met Obolt-Obolduev. Already the name of the landowner attracts our attention with its pointedness. According to Dahl's dictionary, stunned meant: ignorant, uncouth blockhead. In the first of the landlords who appeared before the peasants, Nekrasov emphasizes the features that characterize the relative stability of the class. Hero is 60 years old. He is bursting with health, he has valiant gimmicks, a broad nature (passionate love for earthly joys, for her joys). He is a good family man, not a tyrant. Nekrasov portrays his negative traits (my fist is the police, whom I want to execute) as class qualities. Everything good that the landowner boasts of depreciates, acquires a different meaning. The mocking, hostile attitude that arose between the peasants and the landlord is a sign of class hatred. When meeting with the peasants, the landowner grabs his pistol.
Obolt-Obolduev refers to his honorable word of nobility, and the peasants declare: No, you are not noble to us, noble with a scolding, with a push and a poke, then it is unsuitable for us! talk to him in an independent tone. Two worlds of interests, two irreconcilable camps are in a state of unrelenting struggle and are reconciling their forces. The nobleman still revels in the family tree, is proud of his father, who grew up in a family close to the royal family. And the peasants contrast the everyday, humorous concept with the concept of a family tree: We saw every tree. The writer constructs a dialogue between the peasants and the landlords in such a way that the reader's understanding of the people's attitude towards the nobility becomes extremely clear. As a result of the conversation, the men understood the main thing: what does a white bone, a black bone mean, and how much they are different and honored.
To the words of the master: A peasant loved me - they contrast the serfs' stories about their difficult trades, about alien sides, about St. that voluntary peasants brought us gifts from time immemorial for the landowner! .. The solemn story of the landowner about the good life is interrupted by an unexpectedly terrible picture. In Kuzminsky they buried the victim of a drunken revelry of a peasant. The wanderers did not condemn, but wished: Peace to the peasant and the kingdom of heaven. Obolt-Obolduev took the death knell differently: They ring not for a peasant! They call for landlord life! He lives in a tragic time for his class. He has no spiritual, social relationship with the breadwinner. The great chain is broken, and the peasant sits and does not move, you feel no noble bile in your chest. In the forest, not a hunting horn, a robber's ax sounds.
In the last chapter, the peasants continue to be connoisseurs of events.
not. Wanderers on the Volga saw an unusual picture: the free people agreed to play comedy with the prince, who believed that serfdom returned. It is the hoax, the farce of the situation that helps the poet to discover the failure of old relationships, to punish the past with laughter, which still lives and hopes, despite internal bankruptcy, to be restored. The emasculation of the Last One stands out especially expressively against the backdrop of a healthy Vakhlat world. In the characterization of Prince Utyatin, the question of the further decline of the landlord class acquires a special meaning. Nekrasov emphasizes the physical flabbiness and moral impoverishment of the landowner. The latter is not only a feeble old man, he is a degenerate type. The writer brings his image to the grotesque. The old man who has gone out of his mind amuses himself with amusements, lives in the world of ideas of untouched feudalism. Family members create artificial serfdom for him, and he swaggers over the slaves. His anecdotal orders (on the marriage of an old widow to a six-year-old boy, on the punishment of the owner of an irreverent dog that barked at the master), with all their seeming exclusivity, create a real idea that tyranny is limitless in its absurdity and can only exist under conditions of serfdom. The image of the Afterlife becomes a symbol of death, a symbol of extreme forms of expression of serfdom. People hate him and his kind. Despising, the peasants realized: maybe it’s more profitable to endure, to keep quiet until the death of the old man. The sons of Utyatin, afraid of losing their inheritance, persuade the peasants to play a stupid and humiliating comedy, pretending that the feudal order is alive.
The greatest pleasure is given to Utyatin by the cries of the peasants, who are subjected to painful tortures for the slightest offense. Mercilessly exposes Nekrasov all the inhumanity and moral ugliness of this last child of feudal times. Peasant hatred for the landowner, for the master, was also reflected in those proverbs with which the peasants characterize the master landowner. Starosta Vlas says:
Praise the grass in a haystack
And the master is in the coffin!
More difficult and at the same time somehow simpler than Obolt-Obolduev and Prince Utyatin, Shalashnikov's father and son, as well as their manager, the German Vogel, spoke to the peasants. Matrena Timofeevna tells about them from the words of the Holy Russian hero Saveliy. Vogel acts before us. If Shalashnikov, according to Saveliy, beat the peasants out of quitrent, then the German Vogel will not let him go around the world until he leaves, he sucks! Nekrasov deepens the characterization of the nobility and forms of slavery Shalashnikov Russian serf-owners. The son can give orders: the shepherd of the young Fyodor can be forgiven, and Matryona Timofeevna should be roughly punished. But serfdom in the hands of a German is an unbearable thing. The German, without haste, sawed, sawed every day, without getting tired and without giving the hungry peasants a break from overwork. In the third part of the poem, the Peasant Woman Nekrasov contrasted the triumphant despotism of the landlords with the heroism of the people, introduced us to a number of representatives from the peasants, pointed out the weaknesses that are the reason that victory has not yet come.
weaknesses that are the reason that victory has not yet come.
Two new representatives of the people Matryona Korchagina and grandfather Savely are depicted in close-up. In the poem Who Lives Well in Russia, Nekrasov resolutely advocates a conscious and active struggle against the arbitrariness of the landowners, for retribution against the oppressors. This was reflected in the new, democratic humanism of the poet, who denied the possibility of reconciliation and demanded vengeance for the crimes of the ruling classes.
According to the researchers, "it is impossible to establish the exact date of the start of work on the poem, but it is clear that the starting point for the emergence of its idea was 1861." In her Nekrasov, in his own words, "thought to present in a coherent story everything that he knows about the people, everything that he happened to hear from their lips." “It will be the epic of modern peasant life,” the poet said.
By 1865, the first part of the work was basically completed. The same year, 1865, researchers date the emergence of the concept of "Last Child" and "Peasant Woman". "Last Child" was completed in 1872, "Peasant Woman" - in 1873. At the same time, in 1873-1874, "A Feast for the Whole World" was conceived, on which the poet worked in 1876-1877. The poem was left unfinished. The dying Nekrasov bitterly told one of his contemporaries that his poem is "such a thing that only as a whole can have its own meaning." “Beginning,” the author admitted, “I did not see clearly where it would end, but now everything has worked out for me, and I feel that the poem would win and win.”
The incompleteness of the poem and the duration of work on it, which also affected the evolution of the author's thought, the author's task, make it extremely difficult to solve the problem of design, which has not accidentally become one of the debatable ones for non-beautiful scholars.
A clear storyline is outlined in the Prologue - seven temporarily liable peasants who happened to meet by chance argued “who lives happily, freely in Russia”: a landowner, an official, a priest, a “fat-bellied merchant”, “a noble boyar, a sovereign minister” or a tsar. Without resolving the dispute, they “promised each other” “not to toss and turn in the houses”, “not to see either their wives or the little guys”, “until they find out, / No matter how it is - for sure, / Who lives happily, / At ease in Russia."
How to interpret this storyline? Did Nekrasov want to show in the poem that only the “tops” are happy, or did he decide to create a picture of a universal painful, difficult existence in Russia? After all, the first possible “candidates” for the lucky ones met by the peasants - the priest and the landowner painted very sad pictures of the life of the entire priestly and landlord class. And the landowner even considers the question itself: is he happy, perceives it as a joke and jokingly, “like a doctor, everyone’s hand / He felt, looked into their faces, / Grabbed his sides / And rolled with laughter ... ”The question of landowner happiness seems to him ridiculous. At the same time, each of the narrators, both the priest and the landowner, complaining about his share, opens up the reader the opportunity to see the causes of their misfortunes. All of them are not of a personal nature, but are connected with the life of the country, with the poverty of the peasantry and the ruin after the reform of 1861 of the landowners.
Nekrasov's draft sketches contained the chapter "Smertushka", which told about the plight in Russia during the anthrax epidemic. In this chapter, the peasants listen to the story of the official's misfortunes. After this chapter, Nekrasov, according to his confession, "ends with that peasant who claimed that the official was happy." But in this chapter, as can be judged from the remaining notes, the story of the moral suffering of an official who was forced to take the last crumbs from the peasants opens up new aspects of a single picture of all-Russian life, the hardships and sufferings of the people.
In the author's plan for the continuation of the poem - the arrival of the peasants in "Peter" and a meeting with the "sovereign minister" and the tsar, who, perhaps, also had to tell about their deeds and troubles. At the end of the poem, Nekrasov, according to the recollections of people close to him, wanted to complete the story of the misfortunes of Russia with a general pessimistic conclusion: it is good to live in Russia only for a drunk. Conveying his idea from Nekrasov’s words, Gleb Uspensky wrote: “Having not found a happy person in Russia, the wandering peasants return to their seven villages: Gorelov, Neelovo, etc. These villages are adjacent, that is, they stand close to each other, and from each there is a path to the tavern. Here, at this tavern, they meet a man who has drunk himself from the circle, “girded with a bast,” and with him, for a glass, they will find out who has a good life.
And if the poem developed only according to this outlined scheme: consistently telling about the meetings of wanderers with representatives of all classes, about troubles and sorrows - priests and landowners, officials and peasants - then the author's intention could be understood as a desire to show the illusory well-being in Russia of all estates - from the peasantry to the nobility.
But Nekrasov already in the first part retreats from the main storyline: after meeting with the priest, the men go to the "rural fair" to ask "men and women", to look for happy ones among them. The chapter from part two - "Last Child" - is not connected with the storyline outlined in the "Prologue". She presents one of the episodes on the path of the peasants: a story about the "stupid comedy" played by the Vakhlaki peasants. After the "Last Child" Nekrasov writes the chapter "Peasant Woman", dedicated to the fate of two peasants - Matryona Timofeevna and Savely Korchagin. But here, too, Nekrasov complicates the task to the utmost: behind the stories of two peasants, a generalized, broad picture of the life of the entire Russian peasantry arises. Almost all aspects of this life are affected by Nekrasov: the upbringing of children, the problem of marriage, intra-family relations, the problem of "recruitment", the relationship of peasants with the authorities (from the smallest rulers of their destinies - burmisters and managers - to landowners and governors).
IN last years life Nekrasov, apparently clearly deviating from the planned scheme, is working on the chapter “A Feast for the Whole World”, the central theme of which is the tragic past of the Russian people, the search for the causes of a national tragedy and reflection on future fate people.
It is impossible not to notice that some other storylines outlined in the Prologue are not developed. So, it can be assumed that the search for a happy person should have taken place against the backdrop of a national disaster: in the Prologue and the first part of the poem, the thought of impending famine is the leitmotif. Hunger also prophesies the description of winter and spring, it is foreshadowed by the priest met by the peasants, the "feisty old believer." Like a terrible prophecy, for example, the words of a priest sound:
Pray Orthodox!
Great disaster threatens
And this year:
Winter was fierce
Spring is rainy
It would be necessary to sow for a long time,
And on the fields - water!
But these prophecies disappear in later parts of the poem. In the chapters created by Nekrasov from the second and third parts, on the contrary, the richness of the cultivated crop, the beauty of the fields of rye and wheat, the peasant joy at the sight of the future harvest are emphasized.
Another planned line does not find development either - the prophecy-warning of the warbler bird, which gave the peasants a self-assembly tablecloth, that they should not ask the tablecloth for more than what they are supposed to, otherwise "there will be trouble." According to tradition folk tale, according to which the Prolog is built, this warning should have been fulfilled. But it is not performed, moreover, in "A Feast for the Whole World", written by Nekrasov in 1876-1877, the tablecloth itself disappears.
At one time, V.E. Evgeniev-Maksimov expressed the point of view accepted by many researchers of the poem: that its intention was changing. “Under the influence of what was happening in the country,” suggested V.E. Evgeniev-Maksimov, - the poet resolutely pushes into the background the question of the happiness of the "fat-bellied merchant", "official", "noble boyar - minister of the sovereign", finally, the "tsar" and entirely devoted his poem to the question of how the people lived and what paths lead to people's happiness. B.Ya. writes about the same. Bukhshtab: “The theme of the lack of happiness in the life of the people already in the first part of the poem prevails over the theme of the master's grief, and in further parts it completely displaces it.<...>At some stage of the work on the poem, the idea to ask the owners of life whether they are happy, completely disappeared or was pushed aside. The idea that the idea changed during the work on the poem is shared by V.V. Prokshin. In his opinion, the original idea was supplanted by a new idea - to show the evolution of wanderers: “travel quickly makes men wiser. Their new thoughts and intentions are revealed in a new storyline in the search for true people's happiness. This second line not only complements, but resolutely supplants the first.
A different point of view was expressed by K.I. Chukovsky. He argued that the “genuine intention” of the poem initially consisted in the author’s desire to show “how deeply unhappy the people “beneficial” by the notorious reform”, “and only to mask this secret intention, the poet put forward the problem of the well-being of merchants, landowners, priests and royal dignitaries , which really had nothing to do with the plot." Rightly objecting to K. Chukovsky, B.Ya. Bukhshtab points out the vulnerability of this judgment: the theme of people's suffering is the central theme of Nekrasov's works, and in order to address it, there was no need for a disguise plot.
However, a number of researchers, with a certain clarification, share the position of K.I. Chukovsky, for example, L.A. Evstigneeva. She defines Nekrasov's secret intention differently, seeing it in the poet's desire to show that the happiness of the people is in his own hands. In other words, the meaning of the poem is in the call for a peasant revolution. Comparing different editions of the poem, L.A. Evstigneeva notes that fabulous images did not appear immediately, but only in the second edition of the poem. One of their main functions, according to the researcher, is to "disguise the revolutionary meaning of the poem." But at the same time, they are called upon not only to be a means of Aesopian narration. "Found by Nekrasov special form folk poetic tale organically included elements of folklore: fairy tales, songs, epics, parables, etc. The same chiffchaff bird that gives the peasants a magic self-assembly tablecloth answers their question about happiness and contentment: "Find - you will find it yourself." So, already in the Prologue, Nekrasov’s central idea is born that the happiness of the people is in their own hands, ”L.A. Evstigneeva.
The researcher sees proof of his point of view already in the fact that already in the first part Nekrasov deviates from the plot scheme outlined in the Prologue: the truth-seekers, contrary to their own plans, begin to look for the lucky ones among the peasants. This indicates, according to L.A. Evstigneeva, that "the action of the poem develops not according to the plot scheme, but in accordance with the development of Nekrasov's innermost intention." Based on the study of both the final text and rough drafts, the researcher concludes: “<...>The widespread opinion about a fundamental change in the idea of the poem is not confirmed by the analysis of the manuscripts. There was an embodiment of the idea, its implementation and, along the way, complication, but not evolution as such. The architectonics of the poem reflected this process. The peculiarity of the compositional structure of “Who Lives Well in Russia” lies in the fact that it is based not on the development of the plot, but on the realization of Nekrasov’s grandiose idea - about the inevitability of the people’s revolution - born at the moment of the highest rise of the liberation struggle of the 60s.
A similar point of view is also expressed by M.V. Teplinskiy. He believes that “Nekrasov’s plan from the very beginning was not identical to peasant ideas about the direction of the search for the alleged lucky man. The poem was structured in such a way as not only to show the falsity of peasant illusions, but also to lead wanderers (and readers along with them) to the perception of the revolutionary democratic idea of the need to fight for national happiness. Nekrasov had to prove that Russian reality itself forces the wanderers to change their original point of view. Thus, according to the researcher, the idea is to show the way to people's happiness.
Summing up the reflections of researchers, it should be said that Nekrasov's plan cannot be reduced to one idea, to one thought. Creating "an epic of peasant life", the poet sought to cover in his poem all aspects of people's life, all the problems that the reform clearly revealed: the poverty of the peasants, and the moral consequences of the "age-old ailment" - slavery, which formed "habits", certain ideas, norms of behavior and attitude to life. According to the fair observation of F.M. Dostoevsky, the fate of the people is determined by the national character. This idea turns out to be very close to the author of the poem “Who in Russia should live well”. A journey through Russia also becomes a journey into the depths of the Russian soul, reveals the Russian soul and ultimately explains the vicissitudes of Russian history.
But no less important is another meaning of the journey that the characters undertake at the behest of the author. The plot of the journey, known in ancient Russian literature, was of particular importance: the movement of the heroes of ancient Russian hagiographical works in the geographical space became “moving along the vertical scale of religious and moral values”, and “geography acted as a kind of knowledge”. The researchers noted the "special attitude to the traveler and the journey" among the ancient Russian scribes: "a long journey increases the holiness of a person." This perception of the journey as a moral quest, the moral improvement of a person is also fully characteristic of Nekrasov. The journey of his wanderers symbolizes Russia, seeking the truth, Russia, "awakened" and "full of strength" to find the answer to the question about the causes of its misfortune, about the "secret" of "people's contentment".
In the early 60s, Nekrasov began to work on a work that he himself considered his life's work, which, in the author's own words, had been collected by a word for twenty years - on the poem "Who Lives Well in Russia." In essence, the idea “To whom in Russia ..” has been developed in one more direction. We have in mind the search for a hero of Russian life, which was partly realized in Grisha Dobrosklonov. This question turned out to be central in the historical-revolutionary poems dedicated to the Decembrists: “Grandfather” and “Russian Women”. For Nekrasov, who always lived in the interests of modernity, such an appeal to history is unusual at first glance. Its reasons are manifold.
Here, both the impossibility to speak out loud about contemporary revolutionaries, and the desire to present their deeds not as random, isolated episodes, but in their historical continuity, in the national tradition of the Poem, also distinguishes the desire to comprehend the events and their participants on a large scale and in a generalized way. Already in the proofreading, the writer will replace the original title of “Decembrists” with “Russian Women”. The realized parts of the poem retain great independence. At the same time, the artistic and ideological meaning of each of them is significantly enhanced precisely in relation to the other. Thus, they represent a single whole. In general, the poem is a fusion of paintings made in a realistic manner (sketches of the life of Italy and especially the uprising on Senate Square) with a romantic depiction of events. The composition of the poem is distinguished by some fragmentation, fragmentation of sharply contrasting scenes, the heroine is captured by one all-consuming impulse.
All this brings us back to the romantic poem of the 1920s, to the work not only of Pushkin of that time, but also of Ryleev, to Decembrist poetry. So the romanticism of Nekrasov, recreating the color of a bygone era, serves realism with all its figurative structure, the very texture of poetry. “Princess Volkonskaya” is written differently. “Grandmother's notes” - this is how the poet explained this part of the poem.
The story in the first person determined the deep, sincere lyricism of the narration and gave it a special authenticity of personal testimony. The very form of the work - family memories - allowed the poet to recreate the character of the heroine with great completeness, to trace her life.
The plot unfolds as chronologically sequential events: the parental home, upbringing, marriage, the struggle for the right to go into exile with her Decembrist husband ... - all this is drawn with everyday and historical authenticity. The fact that at the end of "Princess Volkonskaya" there is a meeting between Volkonskaya and Trubetskoy and, finally, their meeting with the exiles, completes the plot of both poems and the work as a whole. “... The self-denial expressed by them,” Nekrasov wrote about the Decembrists, “will forever remain evidence of the great spiritual forces inherent in a Russian woman ..”. Suffering, self-sacrifice, great spiritual strength - this is what makes the "dignified Slav" Daria and the "peasant" Maria Volkonskaya related. New trends appear in Nekrasov's late lyrics.
His lyrics of the 70s, more than ever, carry a mood of doubt, anxiety, sometimes even pessimism. Increasingly, the image of the world as a peasant way of life is being replaced by the image of the world as a general world order. The scales by which life is measured become truly global. The later lyrics of the poet are permeated by a feeling of general ill-being and catastrophism.
In the verses, there is a desire for maximum generalization, a desire to comprehend the world as a whole and, as a result of this, a craving for exhaustive aphorism, for an all-encompassing formula:
Days are going...
Still the air is stuffy
The decrepit world is on the fatal path...
The man is terribly soulless,
The weak cannot find salvation!
Based on specific impressions and facts, the poet strives for a philosophical understanding of life:
Terrible year!
Newspaper ornate
And massacre, damned massacre!
Impressions of blood and murder
You completely exhausted me!
O love! Where are all your efforts?
Intelligence! Where are the fruits of your labours?
Greedy world of villainy and violence,
The triumph of buckshot and bayonets!
This year is preparing for the grandchildren too
Seeds of discord and war.
There are no holy and meek sounds in the world,
No love, freedom, silence!
Where is the enmity, where is the fatal cowardice,
Vengeful - bathe in blood,
A groan stands over the world without ceasing...
The feeling of “universal grief”, the world as a whole as a “decrepit”, terrible world, the consciousness of the hopelessness of the “fatal path” lead to new trends in the realism of the poet. And here Nekrasov achieves tremendous artistic power ...
Essay on literature on the topic: The idea of the poem “To whom in Russia it is good to live”
Other writings:
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- The poem “To whom it is good to live in Russia” occupies a central place in the work of Nekrasov. It has become a kind of artistic result of more than thirty years of the author's work. All the motives of Nekrasov's lyrics are developed in the poem, all the problems that worried him are rethought, and his highest artistic achievements are used. Read More ......
- Artistic Features of the Poem “Who Lives Well in Russia”. Having decided to create a book about the people and for the people, Nekrasov subordinates the entire artistic structure of the work to this goal. In the poem, the real linguistic element of folk speech. Here is the speech of wanderers, seekers of the happy, and the rich Read More ......
- Nekrasov's poem "Who Lives Well in Russia" occupies a special place both in the history of Russian classical literature and in the creative heritage of the poet. It is a synthesis of Nekrasov's poetic activity, the completion of many years creative work revolutionary poet. Everything that Nekrasov developed in Read More ......
- Nikolai Alekseevich Nekrasov worked on his work “To whom it is good to live in Russia” for many years, giving him part of his soul. And throughout the entire period of the creation of this work, the poet did not leave high ideas about a perfect life and a perfect person. Poem “To Read More ......
- The poem by N. A. Nekrasov “To whom it is good to live in Russia” was written in 1860-1870. In this work, the author depicted Russian society in the post-reform period. He reflects on the questions about where Russia is going, what awaits her in the future, reveals the main Read More ......
- Critical analysis of typical mistakes on the example of an essay on the topic artistic features poems “Who in Russia should live well?”, as a means of revealing its ideological content. I. Nekrasov - the best successor folk traditions. II. “Let the changeable fashion tell us that the topic of the lesson is old Read More ......
Over the poem "To whom it is good to live in Russia" N.A. Nekrasov worked for a very long time, from the 1860s until his death. Separate chapters were published in magazines, but there was no single text of the work.
The idea of the poem "To whom it is good to live in Russia"
It arose only in 1920, when K.I. Chukovsky prepared for publication complete collection Nekrasov's writings: then he decided to create a poem with a single composition from scattered pieces. The poem is largely built on folklore elements, which was very relevant in the 1860s. The language of this poem is as close as possible to the colloquial speech of the peasants.
Nekrasov's idea was to show readers the life of ordinary peasants in Russia after the abolition of serfdom. Nekrasov repeatedly emphasized in his work that the life of the peasants after the reform became almost even harder. To depict this in the poem “To whom it is good to live in Russia,” Nekrasov chooses the form of travel - his hero walks around the world in search of truth.
The main characters of this poem are seven temporary
Although it was assumed that all classes would be shown in the poem, Nekrasov still focuses on the peasantry. He paints his life in gloomy colors, especially sympathizes with women.
In the poem there is a part "Peasant Woman", dedicated to a certain Matryona Timofeevna and her sad life. She is overtaken in a row by two misfortunes associated with her sons: first, the baby Dyomushka dies - his grandfather did not follow him, the boy was trampled by pigs, then society decides to punish the shepherd son Fedot - he gave the dead sheep to the wolves, for which they wanted to flog him.
But in the end they flogged the selfless mother who saved him. Then Matrona's husband is taken into the army, and she, pregnant, goes to the governor for help. As a result, she gives birth right in his waiting room, with the help of his wife. After that, the governor's wife helps her get her husband back. And, despite all the troubles, Matryona Timofeevna considers herself a happy woman.
Also, the life of a woman is described in the song "Salty". The peasant woman ran out of salt for soup in the house, because there was no money. But a peasant woman can find a way out of any situation: she starts crying right over the pot and, as a result, salts the soup with her own tears.
The pessimism of the poem - who is still living well?
Nekrasov is very sympathetic to the peasants, but his work is deeply pessimistic. Obviously, the intention of this poem is to show that no one is happy in Russia - the priests take money, the landowners complain about the impoverishment of the village, the soldiers are forced to serve hard, and the peasants have to provide themselves with a piece of bread.
There is a chapter in the poem called "Happy", in which temporarily obliged wanderers promise to give vodka to any person who proves that he is happy. However, no one can do this, because. there are no happy people in Russia. Their only joy in life is that same glass of vodka, without which it would be very sad.
The only happy person in the entire poem is Grisha Dobrosklonov, who chooses the path of struggle for himself. However, Russia has a hope for a better future, which is connected with the peasants. They do not know how to be free, and Nekrasov distinguishes three types of peasants: those who are proud of their slavery; aware of slavery, but unable to resist; fighting injustice.