Pictures of folk life in Nekrasov's poem who live well in Rus'. Pictures of Russian life in the work of Nekrasov (Based on the poem “Who lives well in Rus'”) Who lives well in Rus' Nekrasov N

“Nekrasov is the same as
There would be such a man, with huge
Abilities, with Russians, peasants
Chest pains that would take that way
And he described his Russian insides and showed
To his brothers-men:
“Look at yourself!”
(Newspaper "Pravda", October 1, 1913)
All his life, N. A. Nekrasov nurtured the idea of a work that would become a folk book, that is, a book “useful, understandable to the people and truthful”, reflecting the most important aspects of his life. “According to the word” for 20 years accumulated

He is the material for this book, and then worked on the text of the work for 14 years. The result of this colossal work was this epic poem “Who should live well in Rus'”.
The wide social panorama unfolded in it, the truthful depiction of peasant life, begin to occupy a dominant place in this work. Separate plot-independent parts and chapters of the epic are connected by the inner unity of the poem - the image of the life of the people.
From the first chapter of the first part begins the study of the main life force of Russia - the people. It was the desire to portray the entire people's Rus' that led the poet to such paintings where a lot of people could be gathered. It appears especially fully in the chapter "Country Fair".
Wanderers came to the square:
A lot of goods
And apparently invisible
To the people! Isn't it fun?
With great skill, Nekrasov conveys the flavor of Russian festivities. There is a feeling of direct participation in this holiday, as if you are walking among a motley crowd and absorbing the atmosphere of universal joy, a holiday. Everything around is moving, making noise, screaming, playing.
And here is an episode that confirms the idea of the moral strength and beauty of the national character. The peasants are happy with the act of Veretennikov, who presented Vavila's granddaughter with shoes:
But other peasants
So they were disappointed
So happy, like everyone
He gave the ruble!
Pictures of folk life are not only fun, joy, celebration, but also its dark, unsightly, “ugly” side. The fun turned into drunkenness.
Crawled, lay, rode,
Drunk floundered,
And there was a groan!
The road is crowded
What later is uglier:
More and more often come across
Beaten, crawling
Lying in a layer.
“Drank” and the man who “thought about the ax”, and the guy “quiet”, who buried a new undercoat in the ground, and the “old”, “drunk woman”. The statements from the crowd testify to the darkness, ignorance, patience and humility of the people.
The peasant world appears extremely naked in all intoxicated frankness and immediacy. The interchanging words, phrases, quick dialogues and shouts seem to be random and incoherent.
But among them sharp political remarks are discernible, testifying to the desire and ability of the peasants to comprehend their situation.
- You are good, royal letter,
You are not written about us.
And here is a picture of collective labor - "merry mowing." She is imbued with a festive and bright feeling:
Dark people! There are white
Women's shirts, but colorful
men's shirts,
Yes voices, yes tinkling
Agile braids.
The joy of labor is felt in everything: “high grass”, “agile braids”, “merry mowing”. The picture of mowing gives rise to the idea of inspired labor, capable of repeating miracles:
Sweeps are haymaking
They go in the right order:
All brought together
Braids flashed, tinkled.
In the chapter "Happy" Nekrasov already showed the people as a "world", that is, as something organized, conscious, with the strength of which neither the merchant Altynnikov nor the chicane clerks are able to compete ("Cunning, clerks are strong, and their world is stronger , the merchant Altynnikov is rich, but he will not be able to resist against the worldly treasury”).
The people win by organized action in the economic struggle and actively behave (albeit spontaneously, but still more decisively) in the political struggle. In this chapter of the poem, the writer told, “how the patrimony of the landowner Obrubkov rebelled in the Frightened province, Nedykhaniev county, the village of Stolbnyaki.” And in the next chapter (“The Landowner”) the poet once again for the “sharp-witted” people will ironically say: “The village must have rebelled in excess of gratitude somewhere!”.
Nekrasov continues to recreate the collective image of the hero. This is achieved, first of all, by the masterful depiction of folk scenes. The artist does not stop for a long time at showing individual types of the peasant masses.
The growth of peasant consciousness is now being revealed in historical, social, everyday, psychological terms.
It must be said about the contradictory soul of the people. In the mass of peasants there is an old woman, “pockmarked, one-eyed”, who sees happiness in the turnip harvest, “a soldier with medals”, pleased that he was not killed in battles, a courtyard of Prince Peremetyev, proud of gout - a noble disease. Wanderers, seekers of happiness, listen to everyone, and the people in their bulk become the supreme judge.
As he judges, for example, the court prince Peremetyev. The impudence and arrogance of the toady-licker causes contempt of the peasants, they drive him away from the bucket from which they treat the “happy” at the rural fair. It must not be overlooked that Peremetyev's "beloved slave" once again flickers among the pictures of the drunken night. He is flogged for theft.
Where he is caught - here is his judgment:
Three dozen judges met
We decided to give a vine,
And each gave a vine.
It is no coincidence that this was said after the scenes of people's trust were drawn: Yermil Girin is given money without receipts to buy a mill, and in the same way - for honesty - he returns them. This contrast suggests the moral health of the masses of the peasantry, the strength of their moral rules even in an atmosphere of serfdom.
The image of the peasant woman Matrena Timofeevna occupies a large and special place in the poem. The story about the share of this heroine is a story about the share of the Russian woman in general. Talking about her marriage, Matrena Timofeevna talks about the marriage of any peasant woman, about all their great multitude. Nekrasov managed to combine the private life of the heroine with mass life, without identifying them. Nekrasov all the time sought to expand the meaning of the image of the heroine, as if to embrace as many women's destinies as possible. This is achieved by weaving folk songs and lamentations into the text. They reflect the most characteristic features of folk life.
Songs and lamentations are a small fraction of the artistic originality of the poem “Who in Rus' should live well”. One can write about the people, write for the people only according to the laws of folk poetry. And the point is not that Nekrasov turned to folklore, using vocabulary, rhythm and images of folk art. In the poem “To whom it is good to live in Rus'”, first of all, the folk theme is revealed - the people's search for a way to happiness. And this theme is approved by Nekrasov as the leading one, which determines the movement of the people forward.
Behind the numerous pictures of people's life, the image of Russia rises, that “wretched and plentiful, downtrodden and omnipotent.” country. A patriotic feeling, a heartfelt love for the motherland and people fills the poem with that inner burning, that lyrical warmth that warms its harsh and truthful epic narrative.

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Nekrasov N. A.

An essay on a work on the topic: Pictures of folk life in the poem by N. A. Nekrasov “Who should live well in Rus'”.

“Nekrasov is the same as if there were such a man, with enormous abilities, with Russian, peasant pains in his chest, who would take it that way and describe his Russian insides and show it to his brothers-muzhiks:
"Look at yourself!"
(Newspaper "Pravda", October 1, 1913)

All his life, N. A. Nekrasov nurtured the idea of a work that would become a folk book, that is, a book “useful, understandable to the people and truthful”, reflecting the most important aspects of his life. “According to a word,” he accumulated material for this book for 20 years, and then worked on the text of the work for 14 years. The result of this colossal work was this epic poem "Who should live well in Rus'."
The wide social panorama unfolded in it, the truthful depiction of peasant life, begin to occupy a dominant place in this work. Separate plot-independent parts and chapters of the epic are connected by the inner unity of the poem - the image of the life of the people.
From the first chapter of the first part begins the study of the main life force of Russia - the people. It was the desire to portray the entire people's Rus' that led the poet to such paintings where a lot of people could be gathered. It appears especially fully in the chapter "Country Fair".
Wanderers came to the square:
A lot of goods
And apparently invisible
To the people! Isn't it fun?
With great skill, Nekrasov conveys the flavor of Russian festivities. There is a feeling of direct participation in this holiday, as if you are walking among a motley crowd and absorbing the atmosphere of universal joy, a holiday. Everything around is moving, making noise, screaming, playing.
And here is an episode that confirms the idea of the moral strength and beauty of the national character. The peasants are happy with the act of Veretennikov, who presented Vavila's granddaughter with shoes:
But other peasants
So they were disappointed
So happy, like everyone
He gave the ruble!
Pictures of folk life are not only fun, joy, celebration, but also its dark, unsightly, “ugly” side. The fun turned into drunkenness.
Crawled, lay, rode,
Drunk floundered,
And there was a groan!

The road is crowded
What later is uglier:
More and more often come across
Beaten, crawling
Lying in a layer.
"Drank" and the man who "thought about the ax", and the guy "quiet", who buried a new undercoat in the ground, and the "old", "drunk woman". The statements from the crowd testify to the darkness, ignorance, patience and humility of the people.
The peasant world appears extremely naked in all intoxicated frankness and immediacy. The interchanging words, phrases, quick dialogues and shouts seem to be random and incoherent.
But among them sharp political remarks are discernible, testifying to the desire and ability of the peasants to comprehend their situation.

You are good, royal letter,
Yes, you are not written about us ...
And here is a picture of collective labor - "merry mowing." She is imbued with a festive and bright feeling:
Dark people! There are white
Women's shirts, but colorful
men's shirts,
Yes voices, yes tinkling
Agile braids…
The joy of work is felt in everything: “high grass”, “agile braids”, “fun mowing”. The picture of mowing gives rise to the idea of inspired labor, capable of repeating miracles:
Sweeps are haymaking
They go in the right order:
All brought together
Braids flashed, tinkled ...
In the chapter "Happy" Nekrasov showed the people already as a "world", that is, as something organized, conscious, with the power of which neither the merchant Altynnikov nor the chicane clerks are able to compete ("Cunning, clerks are strong, and their world is stronger , the merchant Altynnikov is rich, but he will not be able to resist against the worldly treasury").
The people win by organized action in the economic struggle and actively behave (albeit spontaneously, but still more decisively) in the political struggle. In this chapter of the poem, the writer told, “how the patrimony of the landowner Obrubkov rebelled in the Frightened province, the county of Nedykhaniev, the village of Stolbnyaki ...”. And in the next chapter (“The Landowner”) the poet once again for the “sharp-witted” people will ironically say: “The village must have rebelled in excess of gratitude somewhere!”.
Nekrasov continues to recreate the collective image of the hero. This is achieved, first of all, by the masterful depiction of folk scenes. The artist does not stop for a long time at showing individual types of the peasant masses.
The growth of peasant consciousness is now being revealed in historical, social, everyday, psychological terms.
It must be said about the contradictory soul of the people. Among the mass of peasants there is an old woman, “pockmarked, one-eyed”, who sees happiness in the turnip harvest, “a soldier with medals”, pleased that he was not killed in battles, a courtyard man of Prince Peremetyev, proud of gout - a noble disease. Wanderers, seekers of happiness, listen to everyone, and the people in their bulk become the supreme judge.
As he judges, for example, the court prince Peremetiev. The impudence and arrogance of the toady-licker causes contempt of the peasants, they drive him away from the bucket from which they treat the "happy" at the rural fair. It must not be overlooked that Peremetiev's "beloved slave" once again flickers among the pictures of the drunken night. He is flogged for theft.
Where he is caught - here is his judgment:
Three dozen judges met
We decided to give a vine,
And each gave a vine.
It is no coincidence that this was said after the scenes of people's trust were drawn: Yermil Girin is given money without receipts to buy a mill, and in the same way - for honesty - he returns them. This contrast suggests the moral health of the masses of the peasantry, the strength of their moral rules even in an atmosphere of serfdom.
The image of the peasant woman Matrena Timofeevna occupies a large and special place in the poem. The story about the share of this heroine is a story about the share of the Russian woman in general. Talking about her marriage, Matrena Timofeevna talks about the marriage of any peasant woman, about all their great multitude. Nekrasov managed to combine the private life of the heroine with mass life, without identifying them. Nekrasov all the time sought to expand the meaning of the image of the heroine, as if to embrace as many women's destinies as possible. This is achieved by weaving folk songs and lamentations into the text. They reflect the most characteristic features of folk life.
Songs and lamentations are a small fraction of the artistic originality of the poem "Who in Rus' should live well." One can write about the people, write for the people only according to the laws of folk poetry. And the point is not that Nekrasov turned to folklore, using vocabulary, rhythm and images of folk art. In the poem “To whom it is good to live in Rus'”, first of all, the folk theme is revealed - the people's search for a way to happiness. And this theme is approved by Nekrasov as the leading one, which determines the movement of the people forward.
Behind the numerous pictures of people's life there is an image of Russia, that "wretched and plentiful, downtrodden and omnipotent ..." country. A patriotic feeling, a heartfelt love for the motherland and people fills the poem with that inner burning, that lyrical warmth that warms its harsh and truthful epic narrative.
http://vsekratko.ru/nekrasov/komunarusizhitkhorosho14

I dedicated the lyre to my people.
ON. Nekrasov
Poem by N.A. Nekrasov “Who should live well in Rus'” was created over a period of more than ten years (1863-1876). The main problem that interested the poet was the position of the people, the Russian cross of janin under serfdom and after the "liberation". On the essence of the tsar's manifesto N.A. Nekrasov speaks in the words of the people: "You are good, royal letter, but you are not written about us." Pictures of folk life are written with epic breadth, and this gives the right to call the poem an encyclopedia of Russian life of that time.
Drawing numerous images of peasants, various characters, the author divides the heroes, as it were, into two camps: slaves and fighters. Already in the prologue we get acquainted with the peasants-truth-seekers. They live in villages with characteristic names: Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neelovo, Neurozhayka. The purpose of their journey is to find a happy person in Rus'. Traveling, the peasants meet different people. After listening to the story of the priest about his "happiness", having received advice to find out about the happiness of the landowner, the peasants say:
We know them!
Truth-seekers are not satisfied with the "noble" word, they need the "Christian word":
Give me a Christian word!
Noble with a scolding,
With a push and with a poke,
That is unsuitable for us!
Truth seekers are hardworking, always striving to help others. Hearing from a peasant woman that there are not enough working hands to remove the bread on time, the peasants offer:
And what are we, godfather?
Come on sickles! All seven
How will we become tomorrow - by evening
We will harvest all your rye!
Just as willingly, they help the peasants of the Illiterate province mow the grass.
Most fully, Nekrasov reveals the images of peasant fighters who do not grovel before the masters, do not reconcile themselves to their slavish position.
Yakim Nagoi from the village of Bosovo lives in dire poverty. He works to death, escaping under a harrow from heat and rain.
The chest is sunken; like a depressed
Stomach; at the eyes, at the mouth
Bends like cracks
On dry ground...
Reading the description of the appearance of a peasant, we understand that Yakim, all his life toiling on a gray, barren piece of land, himself became like the earth. Yakim admits that most of his labor is appropriated by "shareholders" who do not work, but live on the labors of peasants like him: You work alone, And as soon as the work is over, Look, there are three dolytsiks: God, king and master!
Throughout his long life, Yakim worked, experienced many hardships, starved, went to prison, and, "like a peeled velvet, he returned to his homeland." But still he finds in himself the strength to create at least some kind of life, some kind of beauty. Yakim decorates his hut with pictures, loves a well-aimed word, his speech is full of proverbs and sayings. Yakim is the image of a new type of peasant, a rural proletarian who has been in the seasonal industry. And his voice is the voice of the most advanced peasants:
Every peasant has
Soul that black cloud -
Angry, formidable - and it would be necessary
Thunders rumble from there,
Pour bloody rain...
The poet treats his hero Yermil Girin with great sympathy, the village headman, fair, honest, intelligent, who, according to the peasants,
At seven years of a worldly penny
Didn't squeeze under the nail
At the age of seven, he did not touch the right one,
Didn't let the guilty
I did not bend my heart.
Only once did Yermil act out of conscience, giving the son of the old woman Vlasyevna instead of his brother to the army. Repentant, he tried to hang himself. According to the peasants, Yermil had everything for happiness: peace of mind, money, honor, but his honor is special, not bought "neither money nor fear: strict truth, intelligence and kindness."
The people, defending the worldly cause, in difficult times help Yermil to save the mill, showing exceptional trust in him. This act confirms the ability of the people to act together, in peace.
And Ermil, not afraid of the prison, took the side of the peasants when "the patrimony of the landowner Obrubkov rebelled." Ermil Girin is a defender of peasant interests.
The next and most striking image in this series is Savely, the Holy Russian hero, a fighter for the cause of the people. In his youth, he, like all peasants, for a long time endured cruel abuse from the landowner Shalashnikov and his manager. But Savely cannot accept such an order, and he rebels along with other peasants, he buried the German Vogel alive in the ground. "Twenty years of strict hard labor, twenty years of settlement" Savely received for this. Returning as an old man to his native village, he retained good spirits and hatred for the oppressors. "Branded, but not a slave!" he says about himself. Savely to old age retained a clear mind, cordiality, responsiveness. In the poem, he is shown as a people's avenger:
...Our axes
They lay for the time being!
He speaks contemptuously of the passive peasants, calling them "the dead ... the lost."
Nekrasov calls Saveliy a Holy Russian hero, emphasizing his heroic character, and also compares him with the folk hero Ivan Susanin. The image of Savely embodies the desire of the people for freedom.
This image is given in the same chapter with the image of Matryona Timofeevna not by chance. The poet shows together two heroic Russian characters. Matrena Timofeevna goes through many trials. She lived freely and cheerfully in her parents' house, and after marriage she had to work like a slave, endure the reproaches of her husband's relatives, and the beatings of her husband. She found joy only in work and in children. She had a hard time with the death of her son Demushka, a year of hunger, and begging. But in difficult times, she showed firmness and perseverance: she fussed about the release of her husband, who was illegally taken as a soldier, she even went to the governor himself. She stood up for Fedotushka when they wanted to punish him with rods. Recalcitrant, resolute, she is always ready to defend her rights, and this brings her closer to Savely. Having told wanderers about her difficult life, she says that “it’s not a matter of looking for a happy woman among women.” In the chapter entitled "The Woman's Parable", a peasant woman speaks of the female lot:
Keys to female happiness
From our free will
abandoned, lost
God himself.
But Nekrasov is sure that the "keys" must be found. The peasant woman will wait and achieve happiness. The poet speaks about this in one of Grisha Dobrosklonov's songs:
You are still in the family as long as a slave,
But the mother is already a free son!
Nekrasov with a special feeling created images of truth-seekers, boards, which expressed the strength of the people, the will to fight against the oppressors. However, the poet could not help but turn to the dark sides of the life of the peasantry. The poem depicts peasants who have become accustomed to their slave position. In the chapter "Happy", the truth-seekers meet with a householder who considers himself happy because he was Prince Peremetiev's favorite slave. The courtyard is proud that his daughter, along with the young lady, “learned both French and all kinds of languages, she was allowed to sit down in the presence of the princess.” And the courtyard himself stood for thirty years at the chair of the Most Serene Prince, licked the plates after him and drank the rest of the overseas wines. He is proud of his "closeness" to the masters and his "honorable" disease - gout. Simple freedom-loving peasants laugh at a slave who looks down on his fellow peasants, not understanding all the meanness of his lackey position. The courtyard of Prince Utyatin Ipat did not even believe that the peasants had been declared "freedom":
And I am the Utyatin princes
Serf - and the whole story here!
From childhood to old age, the master in every possible way mocked his slave Ipag. All this the footman took for granted:
... redeemed
Me, the last slave,
In the winter in the hole!
Yes, how wonderful!
Two holes:
In one he will lower in the net,
It will instantly pull out into another -
And bring vodka.
Ipat could not forget the master's "favors": the fact that after swimming in the hole the prince "will bring vodka", he will plant him "nearby, unworthy, with his princely person."
A submissive slave is also "an exemplary slave - Jacob the faithful." He served with the cruel Mr. Polivanov, who "in the teeth of an exemplary serf ... seemed to blow with his heel." Despite such treatment, the faithful slave protected and gratified the master until his old age. The landowner severely offended his faithful servant by recruiting his beloved nephew Grisha. Yakov “fooled”: first he “drank the dead”, and then he brought the master into a deaf forest ravine and hung himself on a pine tree above his head. The poet condemns such manifestations of protest in the same way as servile obedience.
With indignation, Nekrasov speaks of such traitors to the people's cause as the headman Gleb. He, bribed by the heir, destroyed the "free" given to the peasants before his death by the old master-admiral, than "for decades, until recently, eight thousand souls were secured by the villain."
To characterize the yard peasants, deprived of self-esteem, the poet finds contemptuous words: slave, serf, dog, Judas. Nekrasov concludes the characteristics with a typical generalization:
People of the servile rank -
Real dogs sometimes:
The more severe the punishment
So dear to them, gentlemen.
Creating various types of peasants, Nekrasov claims: there are no happy ones among them, the peasants, even after the abolition of serfdom, are still destitute and bled, only the forms of oppression have changed. But among the peasants there are people capable of conscious, active protest. And therefore the poet believes that in the future a good life will come in Rus':
More Russian people
No limits set:
Before him is a wide path.

Nikolai Alekseevich Nekrasov - the great Russian poet of the 19th century. Great fame was brought to him by the epic poem "To whom in Rus' it is good to live." I would like to define the genre of this work in this way, because it widely presents pictures of the life of post-reform Russia.

This poem has been written for 20 years. Nekrasov wanted to represent all social strata in it: from a peasant peasant to a king. But, unfortunately, the poem was never finished - the death of the poet prevented it.

Of course, the peasant theme occupies the main place in the work, and the question that torments the author is already in the title: “Who should live well in Rus'?”

Nekrasov is disturbed by the thought of the impossibility of living the way Russia lived at that time, of the heavy peasant lot, of the hungry, beggarly existence of a peasant on Russian soil in this poem, Nekrasov, as it seemed to me, does not idealize the peasants at all, he shows the poverty, rudeness and drunkenness of the peasants .

To everyone who meets on the way, men ask a question about happiness. So gradually, from the individual stories of the lucky ones, a general picture of life after the reform of 1861 is formed.

To convey it more fully and brighter. Nekrasov, along with wanderers, is looking for a happy man not only among the rich, but also among the people. And not only landowners, priests, wealthy peasants appear before the reader, but also Matryona Timofeevna, Savely, Grisha Dobrosklonov

And in the chapter "Happy" images and pickles of the people are conveyed most realistically. One by one, the call comes from the peasants: "the whole square is crowded" listening to them. However, the men did not recognize any of the narrators.

Hey, man's happiness!

Leaky, with patches,

Humpbacked with calluses…

After reading these lines, I concluded that the people throughout Russia are poor and humiliated, deceived by their former masters and the tsar.

The situation of the people is clearly depicted by the name of the places where the wandering peasants come from: Terpigorev district, Pustoporozhnaya volost, the villages of Zaplatovo, Dyryavino, Znobishino, Gorelovo.

So in the poem the joyless, disenfranchised, hungry life of the peasantry is vividly depicted.

The description of nature in the poem is also given in inseparable unity with the life of a peasant. In our imagination, an image of a land devoid of life arises - “no greenery, no grass, no leaf”

The landscape gives rise to a feeling of peasant deprivation, grief. This motif sounds with a special, soul-touching force in the description of the village of Klin, the “village of the Unenviable”:

Whatever the hut, with a support

Like a beggar with a crutch:

And from the roofs the straw is fed

Scott. They stand like skeletons

Poor at home.

Rainy late autumn

This is how the nests of the jackdaw look,

When the jackdaws fly out

And the roadside wind

The birches will bare

The village of Kuzminskoye is described in the same way with its mud, the school “empty, packed tightly”, the hut, “in one window”. In a word, all descriptions are convincing evidence that in the life of a peasant throughout Russia "poverty, ignorance, darkness."

However, the images of special peasants such as Saveliy the Bogatyr, Matryona Timofeevna help to judge that Mother Rus' is full of spirituality. She is talented.

The fact that Nekrasov united people of different classes in his poem made, in my opinion, the image of Russia of that time not only extensive, but also complete, bright, deep and patriotic.

It seems to me that the poem "To whom it is good to live in Rus'" reflects the author's ability to convey reality, reality, and contact with such a work of art brings me closer to high art and history.