Genre and compositional originality of Nekrasov's poem “Who should live well in Russia.

The poem "To whom it is good to live in Russia is the pinnacle of N. A. Nekrasov's work. He himself called it" his favorite brainchild. " word for word for twenty years. In no other work of Russian literature have the characters, habits, views, hopes of the Russian people been manifested with such force and truth as in this poem. The plot of the poem is very close to the folk tale about the search for happiness and truth. The poem opens with the "Prologue" - the chapter richest in folklore elements.

It is in it that the main problem of the poem is constant: "who lives happily, freely in Russia." Heroes of the poem seven (one of the traditional significant numbers) the peasants go to the "Unwhacked province, Ungutted volost, Izbytkov village." The seven men who argued in the "Prologue" are endowed with the best qualities of a national character: pain for their people, disinterestedness, a burning interest in the main issues of life. They are interested in the basic question, what is truth and what is happiness. The description of what the truth-seekers saw during their wanderings in Russia, the stories about themselves of the imaginary "happy ones" to whom the peasants turned, constitute the main content of the poem.

The composition of the work is built according to the laws of the classical epic: it consists of separate parts and chapters. Outwardly, these parts are connected by the theme of the road: seven men-truth-seekers wander around Russia, trying to resolve the question that haunts them: who lives well in Russia? And here one of the most important motifs of Russian folklore sounds - the motif of wandering.

Even the heroes of Russian fairy tales went to look for common happiness, to find out if it exists at all - peasant happiness. The very nature of the poem is also combined with the Russian fairy tale. The journey of the Nekrasov peasants is, in fact, a spiritual journey. The first chapter "It is covered with the image of a" wide path ".

This is one of the important poetic symbols of Russian literature, which embodies the idea of ​​movement, striving forward. This is an image not only of life, but also spiritual path person. The meeting with the priest in the first chapter of the first part of the poem shows that the peasants do not have their own, peasant understanding of happiness. Men still do not understand that the question of who is happier - a priest, a landowner, a merchant or a king - reveals the limitations of their ideas about happiness.

These representations are reduced only to material interest. It is no coincidence that the priest proclaims the formula of happiness, while the peasants passively agree. "Peace, wealth, honor - this is the formula for the priest's happiness. But his story makes the men think about a lot.

The life of a priest reveals the life of Russia in its past and present, in its various estates. Like the laity, the priests only higher clergy lives well. But the clergy cannot be happy when the people, their breadwinner, are unhappy. All this testifies to a deep crisis that has engulfed the entire country.

AT next chapter, "Country Fair", chief actor is the crowd, wide and many-sided. Nekrasov creates pictures in which the people themselves spoke, spoke about themselves, revealing the best and most unattractive features of their lives. But in everything: both in beauty and in ugliness - the people are not pathetic and not petty, but large, significant, generous and In the next chapter, " drunken night", the festive feast to-burns the climax. From the depths people's peace a strong peasant character appears, Yakim Nagoi.

He appears as a symbol of labor peasant life: "At the eyes, at the mouth from a torch, like cracks in the dry earth." Nekrasov for the first time in Russian literature creates a realistic portrait of a working peasant. Defending the feeling of peasant pride with labor, Yakim sees social injustice towards the people. You work alone, And as soon as the work is over, Look, there are three equity holders: God, the king and the master! In the image of Yakim, the author shows the emergence of spiritual inquiries among the peasants.

"Spiritual bread is higher than earthly bread." In the chapter "Happy" the whole peasant kingdom is involved in a dialogue, in a dispute about happiness. In their miserable life, even a tiny bit of luck already seems like happiness.

But at the end of the chapter, a story about a happy person sounds. This story about Yermil Girin advances the action of the epic forward, marks more high level popular idea of ​​happiness. Like Yakim, Yermil is endowed with a keen sense of Christian conscience and honor. It would be given, he has "everything that is necessary for happiness: peace of mind, and money, and honor." But at a critical moment in his life, Yermil sacrifices this happiness for the sake of the truth of the people and ends up in jail.

In the fifth chapter of the first part, "The landowner, the wanderers treat the masters with obvious irony. They already understand that the honor of the nobility is worth little. The wanderers spoke to the master as boldly and uninhibitedly as Yakim Nagoi. The landowner Obolt-Obolduev is most amazed by the fact that the former serfs took on the burden of historical question"To whom in Russia to live well?". As in the case with the priest, the story of the landowner and about the landowner is not just a denunciation.

It is also about a general catastrophic, gripping crisis. Therefore, in the subsequent parts of the poem, Nekrasov leaves the outlined plot scheme and artistically explores the life and poetry of the people.

In the chapter "A Peasant Woman, Matryona Timofeevna appears before the wanderers, embodying best qualities Russian female character. Harsh conditions honed a special female character- independent, accustomed everywhere and in everything to rely on their own strength.

The theme of spiritual slavery is central in the chapter "Last Child". The terrible "comedy" is played by the characters of this chapter.

For the sake of the half-mad Prince Utyatin, they agreed to pretend that serfdom not cancelled. This proves that no reform makes yesterday's slaves free, spiritually complete people. The chapter "A Feast for the Whole World" is a continuation of "Last Child". It depicts a fundamentally different state of the world.

This is already awake and talking at once folk Russia. New heroes are being drawn into the festive feast of spiritual awakening. All the people sing songs of liberation, judge the past, evaluate the present, begin to think about the future. Sometimes these songs contrast with each other. For example, the story "About an exemplary serf - Jacob the faithful" and the legend "About two great sinners."

Yakov takes revenge on the master for all the bullying in a servile way, committing suicide in front of him. The robber Kudeyar atones for his sins, murders and violence not by humility, but by the murder of the villain - Pan Glukhovsky. Thus, the morality of the people justifies righteous anger against the oppressors and even violence against them. According to the original plan, the peasants had to make sure that they find happy person in Russia is impossible.

But he appeared in life - " new hero new era", a raznochinets-democrat. The author introduces a new face into the poem - the people's protector Grisha Dobrosklonov, who sees his happiness in serving the people. "), he believes in the bright future of the people as a result of the struggle. And, as if in response to the growth of the people's consciousness, the songs of Grisha begin to sound, knowing that the happiness of the people can be achieved only as a result of the nationwide struggle for the "Unwhacked province, Ungutted volost, Izbytkovo village". The poem, conceived about the people and for the people, becomes an accusatory act against the landowners.

Artistic features "To whom in Russia it is good to live"

Artistic features. Nekrasov's poem was to become " folk book”, and therefore it is largely guided by traditions folk art. The plot and plot of the poem are fabulous, based on folk tale Prologue built. It uses such traditional fairy-tale images as a self-assembly tablecloth, a magic box, a bird that speaks with a “human voice”, fabulous turns of speech (“it went for a long time, whether it was short”, “at your request, at my command”), the symbolism of the number seven ("seven men"). Preparing material for the poem, Nekrasov collected authentic folk songs, but used them creatively, making careful selection and processing of the text. Thus, in The Peasant Woman, the poet uses the lamentations (funeral laments) of the famous storyteller Irina Fedosova (the lament of Matryona Timofeevna over the body of Demushka). The wedding lamentations of the bride, and love, lyrical, family and household songs sound here. Song images and rhythms permeate the entire artistic fabric of the poem. So in the part “A Feast - for the Whole World” there are many songs written by Nekrasov in the folk style (“Corvee”, “Hungry”, “Soldier's”). In this context, the songs of Grisha Dobrosklonov, which organically absorbed the folklore style, also look truly folk. while based on acute social issues ("Rus"), Nekrasov uses other folklore genres. So in the story about Savely, echoes of the epic about Svyatogor are noticeable, and the legend of Kudeyar lies at the heart of the inserted story “About two great sinners”. Included in the poem great amount proverbs, sayings, riddles, beliefs, signs, living in the minds of the Russian people. For example: “God is high, the king is far away”, “And it bends, but does not break”; “And I would be glad to heaven, but where is the door?”; “The castle is a faithful dog: it does not bark, does not bite, but does not let it into the house”; “All your life you bowed” - an ax; “He is humble for the time being” - snow; “Ilya the prophet rattles on it, rides a fiery chariot”, “I don’t take an apple in my mouth until the Savior.” Sometimes the poet gives new meaning images folk poetry. So the well-known proverb says: "God has axes, let them lie for the time being." In Nekrasov, it gets an acutely social sound: “Yes, our axes / Were lying for the time being.” The whole poem is replete with figurative words and expressions characteristic of folk speech (“tell”, “laugh”), and in the speech of both the author and the characters there are often vivid memorable aphorisms (“Branded, but not a slave”, “A man is like a bull: vtemyashitsya in the head what a whim - you can’t knock it out with a stake). Nekrasov also uses the characteristic techniques of folk poetry: constant epithets (“violent winds”, “clear eyes”, “good fellow”, “fierce grief”); repetitions (“full, full”, “happy-radeshenek”, “curses "); negative comparisons ("It is not violent winds that blow, it is not mother earth that sways - it makes noise, sings, swears, sways, wallows, fights and kisses at the holiday people"). Not only in language, figurative system, but also in the rhythm of the poem recalls folklore works. So the poem uses an unrhymed verse, close to folk, which in various episodes and scenes is skillfully woven into the main rhythmic pattern. Most of The poem is written in iambic trimeter, the originality of which is given by two unstressed syllables at the end of many verses. This verse is devoid of rhyme, but rich in internal consonances - repetitions of words, the roll call of vowels and consonants. Such a verse became the artistic discovery of Nekrasov. He perfectly conveys the whole variety of living folk speech, his songs, sayings and sayings. Other stylistic layers are organically woven into this amazing polyphony: the fairy-tale-narrative manner is replaced by satirical-accusatory, the lyrical-dramatic story - by revolutionary journalism - but the folk-poetic element remains the leading one. The poet argued: "The style that corresponds to the theme is important in the poem." The whole poem is a magnificent confirmation of this testament left by the inimitable master of verse.
The plot and plot of the poem are fabulous, the “Prologue” is built on the motives of a folk tale. It uses such traditional fairy-tale images as a self-assembly tablecloth, a magic box, a bird that speaks with a “human voice”, fabulous turns of speech (“it went for a long time, whether it was short”, “at your request, at my command”), the symbolism of the number seven ("seven men"). Preparing material for the poem, Nekrasov collected genuine folk songs, but used them creatively, making a careful selection and processing of the text. Thus, in The Peasant Woman, the poet uses the lamentations (funeral laments) of the famous storyteller Irina Fedosova (the lament of Matryona Timofeevna over the body of Demushka). The wedding lamentations of the bride, and love, lyrical, family and household songs sound here. Song images and rhythms permeate the entire artistic fabric of the poem. So in the part “A Feast - for the Whole World” there are many songs written by Nekrasov in the folk style (“Corvee”, “Hungry”, “Soldier's”). In this context, the songs of Grisha Dobrosklonov, which organically absorbed the folklore style, also look truly folk. while based on acute social issues ("Rus"), Nekrasov uses other folklore genres. So in the story about Savely, echoes of the epic about Svyatogor are noticeable, and the legend of Kudeyar lies at the heart of the inserted story “About two great sinners”. The composition of the poem includes a huge number of proverbs, sayings, riddles, beliefs, signs that live in the minds of the Russian people. For example: “God is high, the king is far away”, “And it bends, but does not break”; “And I would be glad to heaven, but where is the door?”; “The castle is a faithful dog: it does not bark, does not bite, but does not let it into the house”; “All your life you bowed” - an ax; “He is humble for the time being” - snow; “Ilya the prophet rattles on it, rides a fiery chariot”, “I don’t take an apple in my mouth until the Savior.” Sometimes the poet gives new meaning to the images of folk poetry. So the well-known proverb says: "God has axes, let them lie for the time being." In Nekrasov, it gets an acutely social sound: “Yes, our axes / Were lying for the time being.” The whole poem is replete with figurative words and expressions characteristic of folk speech (“tell”, “laugh”), and in the speech of both the author and the characters there are often vivid memorable aphorisms (“Branded, but not a slave”, “A man is like a bull: vtemyashitsya in the head what a whim - you can’t knock it out with a stake). Nekrasov also uses the characteristic techniques of folk poetry: constant epithets (“violent winds”, “clear eyes”, “good fellow”, “fierce grief”); repetitions (“full, full”, “happy-radeshenek”, “curses "); negative comparisons ("Not violent winds blow, not mother earth sways - it makes noise, sings, swears, sways, wallows, fights and kisses people at the holiday"). Not only in language, figurative system, but also in rhythm, the poem resembles folklore works. So the poem uses an unrhymed verse, close to folk, which in various episodes and scenes is skillfully woven into the main rhythmic pattern. Most of the poem is written in iambic trimeter, the originality of which is given by two unstressed syllables at the end of many verses. This verse is devoid of rhyme, but rich in internal consonances - repetitions of words, the roll call of vowels and consonants. Such a verse became the artistic discovery of Nekrasov. He perfectly conveys the whole variety of living folk speech, his songs, sayings and sayings. Other stylistic layers are organically woven into this amazing polyphony: the fairy-tale-narrative manner is replaced by satirical-accusatory, the lyrical-dramatic story - by revolutionary journalism - but the folk-poetic element remains the leading one. The poet argued: "The style that corresponds to the theme is important in the poem." The whole poem is a magnificent confirmation of this testament left by the inimitable master of verse.

The poem "To whom it is good to live in Russia" occupies a central place in the work of Nekrasov. It has become a kind of artistic result of more than thirty years of work by the author. All the motives of Nekrasov's lyrics are developed in the poem, all the problems that worried the author are rethought, and his highest artistic achievements are used.

Nekrasov not only created a special genre of socio-philosophical poem. He subordinated it to his super-task - to show the past, present and future of Russia. Starting to write immediately after the reform of 1861 a poem about a liberated, resurgent people, Nekrasov infinitely expanded the original idea. The search for "lucky ones" in Russia took him from modernity to the origins: the poet seeks to realize not only the results of the abolition of serfdom, but also the very philosophical nature of the concepts of "happiness", "freedom", "honor", "peace" because without this philosophical reflection it is impossible to understand the essence of the present moment and see the future of the people.

The fundamental novelty of the genre explains the fragmentation of the poem, built from internally open chapters. United by the image-symbol of the road, the poem breaks up into separate stories representing the fate of many people. Each episode in itself could become the plot of a song or a story, a legend or a novel. All together, in their unity, they constitute the fate of the Russian people, their historical path from slavery to freedom. That is why only in the last chapter does the image of the "people's protector" Grisha Dobrosklonov appear - the one who will lead people to freedom.

The author's intention required not only genre innovation, but also determined the originality of the poetics of the work as a whole. Nekrasov repeatedly turned to folklore motifs and images in lyrics. a poem about folk life he builds entirely on the basis of folklore. All the main genres of folklore are involved in one way or another in “Who in Russia should live well”: a fairy tale, a song, a by-line, a legend.

Folklore has its own special ideas, style, techniques, its own figurative system, its own laws and artistic means. The most basic difference between folklore and fiction is the absence of authorship in it: the people compose, the people tell, the people listen. Author's literature refers to folklore when it is necessary to penetrate deeper into the essence of public morality; when the work itself is addressed not only to the intelligentsia, but also to the people. Both of these tasks were solved by Nekrasov in the poem “Who should live well in Russia”

The poem is written free language, as close as possible to simple folk speech. The researchers call the verse of the poem Nekrasov's brilliant find. Free and flexible poetic meter, independence from rhyme made it possible to fully convey the originality of the folk language, preserving all its accuracy, aphorism; organically weave into the fabric of the poem village songs, sayings, lamentations, elements of a folk tale (a magical self-assembly tablecloth treats wanderers); to skillfully reproduce the fervent speeches of peasants drunk at the fair, and the expressive monologues of peasant speakers, and the absurd reasoning of the tyrant landowner.

colorful folk scenes, full of life and movements, a lot of characteristic faces and figures - all this creates the unique polyphony of the Nekrasov poem, in which the voice of the author himself seems to disappear, and instead of him the voices of his countless characters are heard.

Serve the people, in which all the strength of Russia is concentrated, its spiritual wealth- Nekrasov chose such a fate for himself. In this his civil position. Unlike the authors, who only mourned the lot of the Russian people, Nekrasov, in his poems and poems, sought to awaken him, to raise him to fight against the oppressors. He believed in the strength of the people:

Rat rises —

incalculable,

Force in her affect

Invincible!

The poem “To whom it is good to live in Russia” occupies a central place in the work of Nekrasov. It has become a kind of artistic result of more than thirty years of the author's work. All the motives of Nekrasov's lyrics are developed in the poem, all the problems that worried him are rethought, and his highest artistic achievements are used.

Nekrasov not only created a special genre of socio-philosophical poem. He subordinated it to his super-task: show an evolving picture of Russia in its past, present and future. Starting to write “in hot pursuit”, that is, immediately after the reform of 1861 of the year, a poem about a liberated, resurgent people, Nekrasov infinitely expanded the original idea. The search for “lucky ones” in Russia took him from the present to the origins: the poet strives to realize not only the results of the abolition of serfdom, but also the very philosophical nature of the concepts of happiness, freedom, honor, peace because without this philosophical reflection it is impossible to understand the essence of the present moment and see the future of the people.

The fundamental novelty of the genre explains the fragmentation of the poem, built from internally open chapters. United image-symbol of the road, the poem breaks up into stories, the fate of dozens of people. Each episode in itself could become the plot of a song or a story, a legend or a novel. All together, in unity, they make up the fate of the Russian people, its historical path from slavery to freedom. That is why only in the last chapter does the image of the “people's defender” Grisha Dobrosklonov appear - the one who will lead people to freedom.

The author's task determined not only genre innovation, but also the whole originality of the work's poetics. Nekrasov repeatedly addressed in lyrics to folklore motifs and images. He builds a poem about folk life entirely on a folklore basis. All the main genres of folklore are “involved” to one degree or another in “Who in Russia should live well”: a fairy tale, a song, an epic, a legend

The problematics of the work is built on the correlation of folklore images and specific historical realities. The problem of national happiness is the ideological center of the work!!!.Images of seven wandering men - a symbolic image of Russia, which started off (work not completed).

"Who in Russia to live well" - work of critical realism:

A) historicism(reflection of the contradictions of the life of peasants in the time of Uniform Russia (see above),

B) Depiction 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- the use of folklore traditions, in which he was a follower of Lermontov and Ostrovsky.

Genre originality: Nekrasov used traditions 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 people's view of the world - seven men). The poem is characterized by abundant use genres of folklore: a) Fairy tale(Prologue)

b) Bylina (traditions) - Saveliy, 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.

The poem reflected the contradictions of Russian reality in the post-reform period:

a) Class contradictions (ch. "Landowner", "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) The 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 "will carry Belinsky and Gogol from the market"),

d) Contradictions between the strength, the rebellious spirit of the people and humility, long-suffering, humility (the images of Savely - the hero of the Holy Russian and Jacob the faithful, an exemplary serf).

The image of Grisha Dobrosklonov was based on N. A. Dobrolyubov. 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.

The poem is written in a “free” language, as close as possible to common speech. The verse of the poem is called Nekrasov's "brilliant find". Free and flexible poetic meter, independence from rhyme opened up the opportunity to generously convey the originality of the folk language, retaining all its accuracy, aphorism and special proverbial turns; organically weave into the fabric of the poem village songs, sayings, lamentations, elements of a folk tale (a magical self-collection tablecloth regales wanderers) skillfully reproduce the fervent speeches of peasants drunk at the fair, and the expressive monologues of peasant speakers, and the absurdly self-satisfied reasoning of a tyrant landowner. Colorful folk scenes full of life and movement, many characteristic faces and figures - all this creates the unique polyphony of the Nekrasov poem, in which the voice of the author himself seems to disappear, and instead of it the voices and speeches of his countless characters are heard.

fairy tale motifs: in Prolog: social welfare(heroes, fairy-tale beginning “In what year - count, in what year - guess, chpor about happiness, everyday elements), magical( magic items) about Ivan the Fool, about animals( talking bird, fairy tale about the bird kingdom)

Songs: lyrical, social, ritual, author's cry

Pagan and Christian beliefs: wedding ceremony - braiding, ceremony after the wedding - sleigh ride, etc.

Peasant images are divided into 2 types:

Worked on the estate (Ipat, Yakov, Proshka)

Who is in the fields

On a psychological basis:

Serfs in the shower (Klim, Ipat, Jacob faithful, Yegorka Shutov)

Strive for freedom