How to live well in Russia analysis. Analysis of the poem “Who should live well in Russia” (Nekrasov N

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The well-known poem Whom in Russia 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 Russia 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 Russia.

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 Russia lives happily and freely. Each of them judges in his own way who is the main lucky man in Russia: a landowner, an official, a priest, a merchant, a noble boyar, a minister of sovereigns or a tsar.

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

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

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 Russia, 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 officers pick 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 Russia: 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 Russia.

Wandering men do not lose hope of finding people who live well in Russia. But even for the promise to give water to the lucky ones for free, they fail to find those. For the sake of a gratuitous drink, both an overworked worker, and a former courtyard stricken with paralysis, 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 tenderness 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 on 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 Russia 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 wandering 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.

Russia 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 Russia 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 Russia. 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 Russia 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 Russia. 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 Russia.

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 Russia

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

It should be understood that the summary of the poem “Who Lives Well in Russia” 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 does not have a name: seven men from different villages meet on the road, whose names speak of the situation of the peasants in them - Dyryavino, Zaplatovo, Neyolovo, etc. They argue who lives well in Russia.

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 Russia 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 Russia 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 Russia to live well". "Peasant Woman": a summary

In the second part, the peasants go to seek happiness among the female population of Russia. 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 Russia 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 Russia": 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 Russia", which is part of the compulsory school curriculum, is presented in our summary which you can see below.

Part 1

Prologue

Seven men from neighboring villages meet on the high road. They start a dispute about who has fun in Russia. 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 Russia?

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 Russia 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. Russia 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 Russia

Part one

“Seven men came together on a pillared path” and began to argue, “who in Russia 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 Russia?” - 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 feeds 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.

V chapter "Happy" on the way, the men will have a crowd of men and women. Many of the peasants they meet declare themselves "happy", but the peasants do not agree with everyone. The researchers noted an important feature in this list of “happy” - in general, they represent different peasant “professions”, their stories open up “almost all aspects of the life of the working masses: there is a soldier, and a stonemason, and a worker, and a Belarusian peasant, etc. .". In this episode, the wanderers themselves act as judges: they do not need to be convinced who is happy and who is not - they decide this issue on their own. And so they laughed at the "sacked sexton", who assured that happiness - "in complacency", in the acceptance of small joy; they laughed at the old woman, “happy” with the fact that “in the fall / Up to a thousand rap was born / On a small ridge.” They took pity on the old soldier, who considers it lucky that he "did not give in to death", having been in twenty battles. They respected the mighty stonemason, convinced that happiness is in strength, but still did not agree with him: “<...>But wouldn’t it be / It’s hard to carry around with this happiness / Under old age? .. ”It is no coincidence that the story of a heroic peasant who lost both his strength and health in hard work and returned to his homeland to die immediately follows. Strength, youth and health are unreliable grounds for happiness. The Nekrasov peasants did not accept the “happiness” of the bear hunter, rejoicing that he was not killed, but only wounded in a fight with the beast, they do not recognize the happiness of the Belarusian, who received plenty of “bread”. In disgrace they drove away the footman Prince Peremetiev, who saw happiness in his servility. But Yermila Girin's happiness both to them and to many witnesses of these conversations seems very justified.

History of Ermila Girin It is no coincidence that it occupies a central place in the chapter. His story is both instructive and really makes you believe that a man can be happy. What is the happiness of Ermila Girin? Coming from peasants, he earned money with his mind and labor, at first he kept an "orphan's mill", then, when they decided to sell it, he decided to buy it. Deceived by the scoundrels, Yermil did not bring money for the auction, but the peasants who knew Girin's honesty helped out: they collected the "worldly treasury" for a penny. "Mir" proved its strength, its ability to resist untruth. But "the world" helped Girin because everyone knew his life. And other stories from the life of Yermila Ilyich confirm his kindness and decency. Having sinned once, having sent a widow's son instead of his brother, Yermil repented before the people, ready to accept any punishment, any shame:

Yermil Ilyich himself came,
Barefoot, thin, with stocks,
With rope in hand
He came and said: "It was time,
I judged you according to your conscience,
Now I myself am more sinful than you:
Judge me!"
And bowed at our feet
Neither give nor take holy fool<...>

The men's journey could end with a meeting with Yermil Girin. His life corresponds to the popular understanding of happiness and includes: peace, wealth, honor obtained by honesty and kindness:

Yes! there was only one man!
He had everything he needed
For happiness: and peace,
And money and honor
Honor enviable, true,
Not bought by money
Not fear: strict truth,
Mind and kindness!

But it is no coincidence that Nekrasov ends the chapter with a story about the misfortune of the happy Girin. “If Nekrasov,” rightly believes B.Ya. Bukhshtab, - wanted to recognize a happy person like Girin, he could not introduce a prison situation. Of course, Nekrasov wants to show with this episode that happiness in Russia is hindered by the oppression of the people, which in one way or another deprives the happiness of people who sympathize with the people.<...>. The happiness of a merchant who has acquired - albeit legally - a fair amount of capital, albeit a decent, kind person - this is not the happiness that could resolve the dispute of wanderers, because this happiness is not in the understanding that the poet wants to inspire the reader. We can assume another reason for such a finale of the chapter: Nekrasov wanted to show the insufficiency of all these terms for happiness. The happiness of one person, especially an honest one, is impossible against the background of universal misfortune.

Other articles on analysis poems "To whom it is good to live in Russia".

A poem by N.A. Nekrasov's "Who Lives Well in Russia", on which he worked for the last ten years of his life, but did not have time to fully realize, cannot be considered unfinished. It contains everything that made up the meaning of the spiritual, ideological, life and artistic searches of the poet from youth to death. And this "everything" found a worthy - capacious and harmonious - form of expression.

What is the architectonics of the poem "Who should live well in Russia"? Architectonics is the “architecture” of a work, the construction of a whole from separate structural parts: chapters, parts, etc. In this poem, it is complex. Of course, the inconsistency in the division of the huge text of the poem gives rise to the complexity of its architectonics. Not everything is added, not everything is uniform and not everything is numbered. However, this does not make the poem less amazing - it shocks anyone who is able to feel compassion, pain and anger at the sight of cruelty and injustice. Nekrasov, creating typical images of unjustly ruined peasants, made them immortal.

The beginning of the poem -"Prologue" - sets the tone of the whole work.

Of course, this is a fabulous beginning: no one knows where and when, no one knows why seven men converge. And a dispute flares up - how can a Russian person be without a dispute; and the peasants turn into wanderers, wandering along an endless road to find the truth hidden either behind the next turn, or behind the nearby hill, or not at all achievable.

In the text of the Prologue, whoever does not appear, as if in a fairy tale: a woman - almost a witch, and a gray hare, and small jackdaws, and a chick, and a cuckoo ... Seven owls look at the wanderers in the night, the echo echoes their cries, an owl, a cunning fox - everyone has been here. In the groin, examining a small birdie - a chick of a warbler - and seeing that she is happier than a peasant, he decides to find out the truth. And, as in a fairy tale, the mother warbler, helping out the chick, promises to give the peasants plenty of everything they ask for on the road, so that they only find the truthful answer, and shows the way. The Prologue is not like a fairy tale. This is a fairy tale, only literary. So the peasants give a vow not to return home until they find the truth. And the wandering begins.

Chapter I - "Pop". In it, the priest defines what happiness is - “peace, wealth, honor” - and describes his life in such a way that none of the conditions for happiness is suitable for it. The calamities of the peasant parishioners in impoverished villages, the revelry of the landowners who left their estates, the desolated local life - all this is in the bitter answer of the priest. And, bowing low to him, the wanderers go further.

Chapter II wanderers at the fair. The picture of the village: "a house with an inscription: school, empty, / Clogged tightly" - and this is in the village "rich, but dirty." There, at the fair, a familiar phrase sounds to us:

When a man is not Blucher

And not my lord foolish—

Belinsky and Gogol

Will it carry from the market?

In Chapter III "Drunken Night" bitterly describes the eternal vice and consolation of the Russian serf peasant - drunkenness to the point of unconsciousness. Pavlusha Veretennikov reappears, known among the peasants of the village of Kuzminsky as a “master” and met by wanderers there, at the fair. He records folk songs, jokes - we would say, he collects Russian folklore.

Having recorded enough

Veretennikov told them:

"Smart Russian peasants,

One is not good

What they drink to stupefaction

Falling into ditches, into ditches—

It's a shame to look!"

This offends one of the men:

There is no measure for Russian hops.

Did they measure our grief?

Is there a measure for work?

Wine brings down the peasant

And grief does not bring him down?

Work not falling?

A man does not measure trouble,

Copes with everything

Whatever come.

This peasant, who stands up for everyone and defends the dignity of a Russian serf, is one of the most important heroes of the poem, the peasant Yakim Nagoi. Surname this - speaking. And he lives in the village of Bosov. The story of his unthinkably hard life and ineradicable proud courage is learned by wanderers from local peasants.

Chapter IV wanderers walk around in the festive crowd, bawling: “Hey! Is there somewhere happy? - and the peasants in response, who will smile, and who will spit ... Pretenders appear, coveting the drink promised by the wanderers "for happiness". All this is both scary and frivolous. Happy is the soldier who is beaten, but not killed, did not die of hunger and survived twenty battles. But for some reason this is not enough for the wanderers, although it is a sin to refuse a soldier a glass. Pity, not joy, are also caused by other naive workers who humbly consider themselves happy. The stories of the "happy" are getting scarier and scarier. There is even a type of princely "slave", happy with his "noble" illness - gout - and the fact that at least it brings him closer to the master.

Finally, someone sends the wanderers to Yermil Girin: if he is not happy, then who is! The story of Yermila is important for the author: the people raised money so that, bypassing the merchant, the peasant would buy a mill on the Unzha (a large navigable river in the Kostroma province). The generosity of the people, giving their last for a good cause, is a joy for the author. Nekrasov is proud of the men. After that, Yermil gave everything to his own, there was a ruble that was not given away - the owner was not found, and the money was collected enormously. Ermil gave the ruble to the poor. The story follows about how Yermil won the trust of the people. His incorruptible honesty in the service, first as a clerk, then as a lord's manager, his help for many years created this trust. It seemed that the matter was clear - such a person could not but be happy. And suddenly the gray-haired priest announces: Yermil is in jail. And he was planted there in connection with the rebellion of the peasants in the village of Stolbnyaki. How and what - the strangers did not have time to find out.

In Chapter V - "The Landlord" - the carriage rolls out, in it - and indeed the landowner Obolt-Obolduev. The landowner is described comically: a plump gentleman with a "pistol" and a paunch. Note: he has a "speaking", as almost always with Nekrasov, name. “Tell us Godly, is the landowner’s life sweet?” the strangers stop him. The landowner's stories about his "root" are strange to the peasants. Not feats, but disgrace to please the queen and the intention to set fire to Moscow - these are the memorable deeds of illustrious ancestors. What is the honor for? How to understand? The story of the landowner about the charms of the former master's life somehow does not please the peasants, and Obolduev himself bitterly recalls the past - it is gone, and gone forever.

To adapt to a new life after the abolition of serfdom, one must study and work. But labor - not a noble habit. Hence the grief.

"The Last". This part of the poem "To whom it is good to live in Russia" begins with a picture of haymaking in water meadows. The royal family appears. The appearance of an old man is terrible - the father and grandfather of a noble family. The ancient and vicious prince Utyatin is alive because, according to the story of the peasant Vlas, his former serfs conspired with the lord's family to depict the former serfdom for the sake of the prince's peace of mind and so that he would not refuse his family, due to a whim of an senile inheritance. The peasants were promised to give back the water meadows after the death of the prince. The "faithful slave" Ipat was also found - at Nekrasov, as you have already noticed, and such types among the peasants find their description. Only the peasant Agap could not stand it and scolded the Last One for what the world was worth. Punishment in the stable with whips, feigned, turned out to be fatal for the proud peasant. The last one died almost in front of our wanderers, and the peasants are still suing for the meadows: "The heirs compete with the peasants until this day."

According to the logic of the construction of the poem “To whom it is good to live in Russia”, then follows, as it were, hersecond part , entitled"Peasant Woman" and having its own"Prologue" and their chapters. The peasants, having lost faith in finding a happy man among the peasants, decide to turn to the women. There is no need to retell what and how much "happiness" they find in the share of women, peasants. All this is expressed with such a depth of penetration into the suffering woman's soul, with such an abundance of details of the fate, slowly told by a peasant woman, respectfully referred to as "Matryona Timofeevna, she is a governor", that at times it touches to tears, then it makes you clench your fists with anger. She was happy one of her first women's nights, but when was that!

Songs created by the author on a folk basis are woven into the narrative, as if sewn on the canvas of a Russian folk song (Chapter 2. "Songs" ). There, the wanderers sing with Matryona in turn, and the peasant woman herself, recalling the past.

My disgusting husband

Rises:

For a silk whip

Accepted.

choir

The whip whistled

Blood splattered...

Oh! leli! leli!

Blood splattered...

To match the song was the married life of a peasant woman. Only her grandfather, Saveliy, took pity on her and consoled her. “There was also a lucky man,” recalls Matryona.

A separate chapter of the poem "To whom it is good to live in Russia" is dedicated to this powerful Russian man -"Savelius, Holy Russian hero" . The title of the chapter speaks of its style and content. The branded, former convict, heroic build, the old man speaks little, but aptly. “To not endure is an abyss, to endure is an abyss,” are his favorite words. The old man buried alive in the ground for the atrocities against the peasants of the German Vogel, the master's manager. The image of Saveliy is collective:

Do you think, Matryonushka,

The man is not a hero?

And his life is not military,

And death is not written for him

In battle - a hero!

Hands twisted with chains

Legs forged with iron

Back ... dense forests

Passed on it - broke.

And the chest? Elijah the prophet

On it rattles-rides

On a chariot of fire...

The hero suffers everything!

Chapter"Dyomushka" the worst thing happens: the son of Matryona, left at home unattended, is eaten by pigs. But this is not enough: the mother was accused of murder, and the police opened the child in front of her eyes. And even more terrible, that Savely the hero himself, a deep old man who fell asleep and overlooked the baby, was innocently guilty of the death of his beloved grandson, who awakened the suffering soul of his grandfather.

In chapter V - "She-wolf" - the peasant woman forgives the old man and endures everything that is left for her in life. Chasing after the she-wolf who carried away the sheep, Matryona's son Fedotka the shepherd pity the beast: the hungry, powerless, with swollen nipples mother of the wolf cubs sits down in front of him on the grass, suffers beatings, and the little boy leaves her the sheep, already dead. Matryona accepts punishment for him and lays down under the whip.

After this episode, Matryona's song lamentations on a gray stone above the river, when she, an orphan, calls a father, then a mother for help and comfort, complete the story and create a transition to a new year of disasters -Chapter VI "A Difficult Year" . Hungry, “Looks like kids / I was like her,” Matryona recalls the she-wolf. Her husband is shaved into the soldiers without a term and out of turn, she remains with her children in the hostile family of her husband - a "parasite", without protection and help. The life of a soldier is a special topic, revealed in detail. Soldiers flog her son with rods in the square - you can’t even understand why.

A terrible song precedes the escape of Matryona alone on a winter night (Head of the Governor ). She rushed backward onto the snowy road and prayed to the Intercessor.

And the next morning Matryona went to the governor. She fell at her feet right on the stairs so that her husband would be returned, and she gave birth. The governor turned out to be a compassionate woman, and Matryona returned with a happy child. They nicknamed the Governor, and life seemed to get better, but then the time came, and they took the eldest as a soldier. “What else do you want? - Matryona asks the peasants, - the keys to women's happiness ... are lost, ”and cannot be found.

The third part of the poem “To whom it is good to live in Russia”, which is not called that, but has all the signs of an independent part, - a dedication to Sergei Petrovich Botkin, an introduction and chapters, - has a strange name -"Feast for the whole world" . In the introduction, a kind of hope for the freedom granted to the peasants, which is still not visible, illuminates the face of the peasant Vlas with a smile for almost the first time in his life. But the first chapter"Bitter Time - Bitter Songs" - represents either a stylization of folk couplets telling about famine and injustice under serfdom, then mournful, “drawn-out, sad” Vahlat songs about inescapable forced anguish, and finally, “Corvee”.

Separate chapter - story"About an exemplary serf - Jacob the faithful" - begins as if about a serf of the slavish type that Nekrasov was interested in. However, the story takes an unexpected and sharp turn: not having endured the offense, Yakov first took to drink, fled, and when he returned, he brought the master into a swampy ravine and hanged himself in front of him. A terrible sin for a Christian is suicide. The wanderers are shocked and frightened, and a new dispute begins - a dispute about who is the most sinful of all. Tells Ionushka - "humble praying mantis".

A new page of the poem opens -"Wanderers and Pilgrims" , for her -"About two great sinners" : a tale about Kudeyar-ataman, a robber who killed an uncountable number of souls. The story goes in an epic verse, and, as if in a Russian song, the conscience wakes up in Kudeyar, he accepts hermitage and repentance from the saint who appeared to him: to cut off the century-old oak with the same knife with which he killed. The work is many years old, the hope that it will be possible to complete it before death is weak. Suddenly, the well-known villain Pan Glukhovsky appears on horseback in front of Kudeyar and tempts the hermit with shameless speeches. Kudeyar cannot withstand the temptation: a knife is in the pan's chest. And - a miracle! - collapsed century-old oak.

The peasants start a dispute about whose sin is heavier - "noble" or "peasant".In the chapter "Peasant sin" Also, in an epic verse, Ignatius Prokhorov tells about the Judas sin (sin of betrayal) of a peasant headman, who was tempted to pay a heir and hid the will of the owner, in which all eight thousand souls of his peasants were set free. The listeners shudder. There is no forgiveness for the destroyer of eight thousand souls. The despair of the peasants, who admitted that such sins are possible among them, pours out in a song. "Hungry" - a terrible song - a spell, the howl of an unsatisfied beast - not a man. A new face appears - Grigory, the young godson of the headman, the son of a deacon. He consoles and inspires the peasants. After groaning and thinking, they decide: To all the fault: grow stronger!

It turns out that Grisha is going "to Moscow, to Novovorsitet." And then it becomes clear that Grisha is the hope of the peasant world:

"I don't need any silver,

No gold, but God forbid

So that my countrymen

And every peasant

Lived freely and cheerfully

All over holy Russia!

But the story continues, and the wanderers become witnesses of how an old soldier, thin as a chip, hung with medals, drives up on a hay wagon and sings his song - “Soldier's” with the refrain: “The light is sick, / There is no bread, / There is no shelter, / There is no death,” and to others: “German bullets, / Turkish bullets, / French bullets, / Russian sticks.” Everything about the soldier's share is collected in this chapter of the poem.

But here's a new chapter with a peppy title"Good time - good songs" . The song of new hope is sung by Savva and Grisha on the Volga bank.

The image of Grisha Dobrosklonov, the son of a sexton from the Volga, of course, combines the features of Nekrasov's dear friends - Belinsky, Dobrolyubov (compare the names), Chernyshevsky. They could sing this song too. Grisha barely managed to survive the famine: his mother's song, sung by peasant women, is called "Salty". A piece watered with mother's tears is a substitute for salt for a starving child. “With love for the poor mother / Love for the whole Vakhlachin / Merged, - and for fifteen years / Gregory already knew for sure / That he would live for happiness / Poor and dark native corner.” Images of angelic forces appear in the poem, and the style changes dramatically. The poet moves on to marching three lines, reminiscent of the rhythmic tread of the forces of good, inevitably crowding out the obsolete and evil. "Angel of Mercy" sings an invocative song over a Russian youth.

Grisha, waking up, descends into the meadows, thinks about the fate of his homeland, and sings. In the song, his hope and love. And firm confidence: “Enough! /Finished with the past calculation, /Finished calculation with the master! / The Russian people gathers strength / And learns to be a citizen.

"Rus" is the last song of Grisha Dobrosklonov.

Source (abridged): Mikhalskaya, A.K. Literature: Basic level: Grade 10. At 2 o'clock. Part 1: account. allowance / A.K. Mikhalskaya, O.N. Zaitsev. - M.: Bustard, 2018

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 Russia” 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 Russia?” 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 Russia." 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.

Analysis poems "To whom it is good to live in Russia" N.A. Nekrasov for those who pass the exam in Russian language and literature.

Ideological and artistic originality of the poem "Who in Russia should live well" (1865-1877).

1. The problematics of the work is based on the correlation of folklore images and specific historical realities.

The problem of national happiness is the ideological center of the work.

The images of seven wandering men are a symbolic image of Russia that has started off (the work is not finished).

2. The poem reflected the contradictions of Russian reality in the post-reform period: a) Class contradictions (ch. "Landlord" "Last Child"), b) Contradictions in the peasant consciousness (on the one hand, the people are a great worker, on the other, a drunken ignorant mass), c) Contradictions between the high spirituality of the people and ignorance, inertia, illiteracy, downtroddenness of the peasants (Nekrasov's dream of the time when the peasant "Belinsky and Gogol will suffer from the market"), d) Contradictions between the strength, the rebellious spirit of the people and humility, long-suffering, humility (images of Savely - the Holy Russian hero and Jacob the faithful, an exemplary serf).

The reflection of revolutionary democratic ideas in the poem is associated with the image of the author and the people's defender (Grisha Dobrosklonov). The position of the author differs in many respects from the position of the people (see the previous paragraph). The image of Grisha Dobrosklonov was based on N. A. Dobrolyubov.

3. The reflection of the evolution of the people's consciousness is associated with the images of seven men who are gradually approaching the truth of Grisha Dobrosklonov from the truth of the priest, Ermila Girin, Matrena Timofeevna, Savely. Nekrasov does not claim that the peasants accepted this truth, but this was not the author's task.

4. “Who should live well in Russia” - a work of critical realism:

a) Historicism (a reflection of the contradictions in the life of peasants in post-reform Russia (see above),

b) The image of typical characters in typical circumstances (a collective image of seven peasants, typical images of a priest, a landowner, peasants),

c) The original features of Nekrasov's realism are the use of folklore traditions, in which he was a follower of Lermontov and Ostrovsky.

5. Genre originality:

Nekrasov used the traditions of the folk epic, which allowed a number of researchers to interpret the genre “Who Lives Well in Russia” as an epic (Prologue, a journey of men across Russia, a generalized folk view of the world - seven men).

The poem is characterized by the abundant use of folklore genres: a) Fairy tale(Prologue), b) Bylina (traditions) - Savely, the Holy Russian hero, c) Song - ritual (wedding, harvesting, lamentation songs) and labor, d) Parable (Woman's parable), e) Legend (About two great sinners ), f) Proverbs, sayings, riddles.

1. Genre originality of the poem.

2. The composition of the poem.

3. The problems of the poem.

4. The system of characters in the poem.

5. The role of folklore in the poem.

“Who should live well in Russia” is the final work of Nekrasov. Conceived in 1863, the poem was never finished; death prevented it. The genre of the work - and researchers usually call it an epic poem or an epic poem - is quite unusual for the 19th century. The tradition of great epic works, closely connected with the life of the people and their creativity, has long been interrupted. We are interested in two questions: what are the genre properties of the epic and what are the reasons for its appearance?

The epicness of the poem is manifested both in the composition, and in the unhurried movement of the plot, and in the spatial breadth of the depicted world, and in the multitude of heroes inhabiting the poem, and in the huge temporal, historical extent, and, most importantly, in the fact that in the poem Nekrasov was able to get away from his lyrical subjectivity, the people themselves become the narrator and observer here.

Even the incompleteness of the poem, certainly unintentional, seems to be part of the design. The prologue, revealing the main idea - to find a happy one, sets such a long duration of events that the poem can grow as if by itself, adding more and more parts and chapters, united by the refrain: "Who lives happily, / freely in Russia?" The very first words: “In what year - count, / In what land guess ...” - set the scale of the place - this is all of Russia, and the scale of time is not only the present (the definition of peasants as “temporarily liable” gives a temporary reference point - shortly after the peasant reforms), but also the recent past, which is remembered by both the pop, and the landowner, and Matryona Timofeevna, and even more distant - the youth of Saveliy, and even further - folk songs from "A Feast for the Whole World" do not have a definite temporal confinement.

The question that the heroes are arguing about is also epic, because it is the central question for the people's consciousness of happiness and sorrow, truth and falsehood. It is decided by the whole world: the poem is many-voiced, and each voice has its own story, its own truth, which can only be found together.

The poem consists of four large, rather autonomous parts. Until now, the sequence of parts remains a question (the author's will of Nekrasov is unknown to us, the poem was not finished). In our publishing practice, there are two options - either "Prologue and the first part", "Peasant Woman", "Last Child", "Feast for the Whole World", or after the "Prologue and First Part" the "Last Child" is placed, then "Peasant Woman" and in at the very end of "A Feast for the Whole World". Each of the options has its own advantages. "Last Child" and "A Feast for the Whole World" are more closely connected than the others, they have a single place of action, common heroes. The other sequence is more meaningful. Nekrasov's poem is so structured that the external plot does not matter much to her. Actually, there is no common plot. The "Prologue" offers a plot motivation - the search for a happy one, and then only the motive of the road, the endless wandering of seven men unites the narrative. In the first part, even individual chapters are quite independent, in "The Peasant Woman" the plot is connected with the events of the life of Matryona Timofeevna, in "The Last One" it represents the story of the clash between the peasants and the landowner, in "A Feast for the Whole World" there is no plot as such at all. The more important is the inner plot that unites the epic - the consistent movement of popular thought, aware of its life and destiny, its truth and ideals, a contradictory and complex movement that can never be completed. Gradual deepening into folk life, which appears in the first part in external crowding and polyphony, in the second - in a dramatic collision unfolding before our eyes, in "The Peasant Woman" - in an exceptional, heroic female character, and although the heroine talks about herself (and this speaks of a very high degree of self-consciousness), but this is a story not only about her private fate, but about the general female share. This is the voice of the people themselves, it sounds in the songs, of which there are so many in the "Peasant Woman". And finally, the last part, which consists entirely of songs in which the past, present and future of the people are comprehended and in which it appears before us in its deep, essential meaning.

The system of characters in the epic is complex. The most characteristic thing for her is the multiplicity. In the chapters of the first part, “Country Fair”, “Drunken Night”, “Happy”, we have a huge number of people in front of us. Nekrasov said that he collected the poem "word by word", and these "words" became the voices-stories of the crowd. The construction of the system of characters is also connected with the conflict of the poem. If the original idea, which can be reconstructed from the dispute between the peasants in the Prologue, assumed the opposition of the peasants to the entire social pyramid from the official to the king, then changing it (turning to the image of the life of the people) also determined another conflict - the peasant world and the world, most directly related to peasant life - landlord. The landowners in the poem are represented quite diversely. The first of them is Obolt-Obolduev, whose story paints a general picture of landowner life in the past and present, and whose image connects many possible landowner types (he is both the guardian of patriarchal foundations, and the lyricist who sings of the estate idyll, and the despot-serf). The conflict confrontation of the worlds is most sharply presented in the "Last Child". The sharply grotesque image of the landowner also corresponds to the paradoxical anecdotal plot of the played "gum". Prince Utyatin is an escheated, half-dead, hating creature; his blind, dead eye, which “turns like a wheel” (a repeated image several times), grotesquely embodies the image of a dead life.

The peasant world is by no means homogeneous. The main division is based on the moral confrontation of those who seek the truth, like seven men who take a vow "... a controversial matter / According to reason, in a divine way, / According to the honor of the story", those who defend the people's honor and dignity, like Yakim Naked (“... we are great people / In work and in revelry”), who makes it possible to understand that happiness is not in “peace, wealth, honor” (the original formula), but in strict truth (the fate of Yermila Girin), who turns out to be a hero both in his rebellion and in his repentance, like Savely, those who express the moral strength of the entire peasant world, and those who separate from this world, from the lackey in the "Happy" to the traitor Gleb the elder in the legend "On two great sinners."

Grisha Dobrosklonov occupies a special place among the heroes of the poem. The son of a poor deacon, an intellectual raznochinets, he is depicted as a man who knows what happiness is, and happy, because he found his way. “For all the suffering, Russian / Peasantry, I pray!” - says Savely, and Grisha, continuing the theme of life for everyone, creates a song about "the share of the people, their happiness." Grisha's songs in "A Feast for the Whole World" naturally complete the song plot, simultaneously creating an image of the passage of time: "Bitter Time - Bitter Songs" - the past, "Both Old and New" - the present, "Good Time - Good Songs" - the future.

The value of folklore for the poem is enormous. Free and flexible poetic meter, independence from rhyme made it possible to convey a lively folk speech, saturated with sayings and proverbs, aphorisms, comparisons. An interesting technique is the use of riddles in which Nekrasov appreciates their figurative power: “Spring has come - snow has affected! / He is humble for the time being: / Flies - is silent, lies - is silent, / When he dies, then he roars. / Water - wherever you look! But the main role in the poem is played by the genres of folk poetry - a fairy tale (a magic tablecloth-self-assembly, a talking bird), lamentations and, most importantly, songs that increasingly strengthen their role by the end of the poem. "A Feast for the Whole World" can be called a folk opera.