Composition Nekrasov N.A. The poem “Who in Rus' should live well How does the pop talk about his unhappy life
The question of happiness is central to the poem. It is this question that leads seven wanderers around Russia and forces them to sort out “candidates” for the happy ones one by one. In the ancient Russian book tradition, the genre of travel, the pilgrimage to the Holy Land, was well known, which, in addition to visiting the “holy places”, had a symbolic meaning and meant the pilgrim’s inner ascent to spiritual perfection. Behind the visible movement was hidden a secret, invisible - towards God.
Gogol was guided by this tradition in the poem "Dead Souls", its presence is also felt in Nekrasov's poem. Men never find happiness, but they get a different spiritual result, unexpected for them.
"Peace, wealth, honor" - the formula of happiness offered to the wanderers by their first interlocutor, the priest. The pop easily convinces the peasants that there is neither one nor the other, nor the third in his life, but at the same time he does not offer them anything in return, not even mentioning other forms of happiness. It turns out that happiness is exhausted by peace, wealth and honor in his own ideas.
A turning point in the journey of men is a visit to a rural "fair". Here, the wanderers suddenly realize that true happiness cannot consist either in a miraculous harvest of turnips, or in heroic physical strength, or in a bread that one of the "happy" eats to the full, or even in a saved life - a soldier boasts that he came out alive from many battles, and a peasant walking a bear - that he outlived many of his fellow craftsmen. But none of the "happy" can convince them that he is truly happy. Seven wanderers gradually realize that happiness is not a material category, not connected with earthly well-being and even earthly existence. The story of the next "happy", Ermila Girin, finally convinces them of this.
The wanderers are told the story of his life in detail. No matter what position Ermil Girin finds himself in - a clerk, a steward, a miller - he invariably lives in the interests of the people, remains honest and fair to the common people. According to those who remembered him, and this, apparently, should have been his happiness - in disinterested service to the peasants. Ho at the end of the story about Girin, it turns out that he is hardly happy, because he is now in jail, where he ended up (apparently) because he did not want to take part in pacifying the people's revolt. Girin turns out to be a harbinger of Grisha Dobrosklonov, who will also one day end up in Siberia for his love for the people, but it is precisely this love that makes up the main joy of his life.
After the fair, the wanderers meet Obolt-Obolduev. The landowner, like the priest, also speaks of peace, and wealth, and honor (“honor”). Only one more important component is added by Obolt-Obolduev to the priest's formula - for him, happiness is also in power over his serfs.
“Whomever I want, I will have mercy, / Whomever I want, I will execute,” Obolt-Obolduev dreamily recalls of past times. The men were late, he was happy, but in the former, irretrievably bygone life.
Further, the wanderers forget about their own list of the happy: the landowner - the official - the priest - the noble boyar - the minister of sovereigns - the tsar. Only two of this long list are inextricably linked with folk life - the landowner and the priest, but they have already been interviewed; an official, a boyar, and even more so a tsar, would hardly have added anything significant to the poem about the Russian people, the Russian plowman, and therefore neither the author nor the wanderers ever turn to them. The peasant woman is a completely different matter.
Matryona Timofeevna Korchagina opens to the readers another page of the story about the Russian peasantry, oozing with tears and blood; she tells the peasants about the sufferings that befell her, about the "storm of the soul", which invisibly "passed" through her. All her life, Matryona Timofeevna felt squeezed in the grip of alien, unkind wills and desires - she was forced to obey her mother-in-law, father-in-law, daughters-in-law, her own master, unfair orders, according to which her husband was almost taken to the soldiers. Connected with this is her definition of happiness, which she once heard from a wanderer in a "woman's parable".
Keys to female happiness
From our free will,
abandoned, lost
God himself!
Happiness is equated here with the "free will", that's what it turns out to be - in the "will", that is, in freedom.
In the chapter “A Feast for the Whole World”, the wanderers echo Matryona Timofeevna: when asked what they are looking for, the peasants no longer remember the interest that pushed them on the road. They say:
We are looking for, Uncle Vlas,
unworn province,
Not gutted volost,
Izbytkova village.
“Unwhacked”, “ungutted”, that is, free. Excess, or contentment, material well-being are put in last place here. Men have already come to understand that excess is just the result of "free will". Let's not forget that by the time the poem was written, external freedom had already entered peasant life, the bonds of serfdom had disintegrated, and provinces that had never been "whipped" were about to appear. Ho the habits of slavery are too rooted in the Russian peasantry - and not only in the courtyard people, whose indestructible servility has already been discussed. See how easily the former serfs of the Last Child agree to play comedy and again pretend to be slaves - a role too familiar, familiar and ... convenient. The role of free, independent people is yet to be learned.
The peasants mock the Last, not noticing that they have fallen into a new dependence - on the whims of his heirs. This slavery is already voluntary - the more terrible it is. And Nekrasov gives the reader a clear indication that the game is not as harmless as it seems - Agap Petrov, who is forced to scream allegedly under the rods, suddenly dies. The men who portrayed the "punishment" did not even touch it with a finger, but the invisible reasons turn out to be more significant and more destructive than the visible ones. Proud Agap, the only man who objected to the new "collar", cannot stand his own shame.
Perhaps the wanderers do not find happiness among the common people also because the people are not yet ready to be happy (that is, according to the Nekrasov system, completely free). It is not the peasant who is happy in the poem, but the son of the sexton, seminarian Grisha Dobrosklonov. A hero who understands just the spiritual aspect of happiness.
Grisha experiences happiness by composing a song about Rus', finding the right words about his homeland and people. And this is not only creative delight, it is the joy of insight into one's own future. In the new song, not cited by Nekrasov, Grisha sings of "the embodiment of the happiness of the people." And Grisha understands that it will be he who will help the people to “embody” this happiness.
Fate prepared for him
The path is glorious, the name is loud
people's protector,
Consumption and Siberia.
Grisha is followed by several prototypes at once, his surname is a clear allusion to the surname of Dobrolyubov, his fate includes the main milestones of the path of Belinsky, Dobrolyubov (both died of consumption), Chernyshevsky (Siberia). Like Chernyshevsky and Dobrolyubov, Grisha also comes from a spiritual milieu. In Grisha, the autobiographical features of Nekrasov himself are also guessed. He is a poet, and Nekrasov easily gives his lyre to the hero; through Grisha's youthful tenor voice, the muffled voice of Nikolai Alekseevich clearly sounds: the style of Grisha's songs exactly reproduces the style of Nekrasov's poems. Grisha is just not cheerful in a Nekrasov way.
He is happy, but the wanderers are not destined to know about it; the feelings that overwhelm Grisha are simply inaccessible to them, which means that their path will continue. If we, following the author's notes, move the chapter "Peasant Woman" to the end of the poem, the finale will not be so optimistic, but it will be deeper.
In "Elegy", one of his most "heartfelt", by his own definition, poems, Nekrasov wrote: "The people are liberated, but are the people happy?" The author's doubts also appear in Peasant Woman. Matrena Timofeevna does not even mention the reform in her story - is it not because her life has changed little even after her release, because there was no “free will” added to her?
The poem remained unfinished, and the question of happiness was left open. Nevertheless, we caught the "dynamics" of the men's journey. From earthly ideas about happiness, they move to the understanding that happiness is a spiritual category, and in order to acquire it, changes are necessary not only in the social, but also in the mental structure of every peasant.
The poem “To whom it is good to live in Rus'” is the central work of N.A. Nekrasov. This is a monumental lyric-epic creation, covering a whole historical period in the life of the Russian people.
One of the central problems of the poem is the problem of understanding happiness: the heroes are looking everywhere for a happy person, trying to understand "who lives happily, freely in Rus'." This issue is complex, multifaceted, considered by Nekrasov from various points of view - social, political, moral, philosophical, religious.
In the prologue to the poem, wandering peasants line up a whole series of happy, in their opinion, people: an official, a merchant, a landowner, a priest, a king ... The author treats the very essence of this dispute with irony: you won’t get out of there ... ". He does not agree with the peasants in the correctness of the system of well-being built by them, believing that the happiness of these people is limited, it comes down to material security.
The formula of such happiness is called by the "pop" despised by the poet: "peace, wealth, honor." The men agree with him because of their ignorance, naive
Innocence. It is this character, with his story about a “happy life”, that brings discord into the way of thinking of the wanderers and changes the nature of their behavior: from the role of abstractly arguing contemplators of life, they move on to the role of its direct participants.
We find the most striking manifestation of this in the chapter "Rural Fair", which depicts the dissonance of a multilingual, riotous, drunken folk "sea". Here there is a dialogue of wanderers with the entire peasant "world" which is involved in a dispute about happiness. In this part of the poem, there is a sharp turn of the wandering peasants towards the life of the people.
What is happiness in the minds of the people? Are there happy people in this environment? The questions raised are revealed by the author in the chapter "Happy". In which, on their own initiative, “lucky ones” from the lower ranks approach the wanderers. We are faced with generalized, but limited pictures of the happiness of the peasant (“rep up to a thousand on a small ridge”), the soldier (“... in twenty battles I was, and not killed!”), the worker (“to hammer rubble a day for five silver”) , servile ("Prince Peremetyev had my favorite slave"). However, the outcome of this conversation is unacceptable neither for the author nor for his meticulous heroes, it evokes their common irony: “Hey, peasant happiness! Leaky with patches, hunchbacked with corns, get the hell out of here!
However, the finale of this part of Nekrasov's work contains a truly serious and deep story about a happy man - Yermila Girin, which marks a higher level of popular ideas about happiness. “Not a prince, not an illustrious count, but simply he is a man!” - in terms of his authority, influence on peasant life, this person turns out to be stronger than the prince and count. And this strength lies in the trust of the people's "peace" and in Yermil's reliance on this "peace". This is clearly manifested in his lawsuit with Altynnikov over the mill.
Girin is endowed with a sense of Christian conscience and honor, invaluable in its universal significance - this is his happiness, in the author's understanding. Ermil Girin's conscientiousness, according to the poet, is not exceptional - it expresses one of the most characteristic features of the Russian peasant community, and this character is one of the best representatives of his people.
Thus, Yermil refutes the wanderers' initial idea of the essence of human happiness. It would seem that he had everything that is necessary for a happy life according to the proposed formula: peace, wealth, and respect. However, he sacrifices these benefits for the sake of the truth of the people and ends up in prison, thereby preserving his honor, his Christian conscience. This is one of the most striking examples of understanding true happiness in Nekrasov's work.
Gradually, as events change and new heroes appear, a generalized, collective image of a happy person is formed in the poem. Such a lucky man turns out to be a fighter for the people's interests with Nekrasov. As if in response to the growth of national self-consciousness, from the discordant choir of peasant voices, the songs of Grisha Dobrosklonov, a Russian intellectual, a true ascetic, for whom “fate prepared ... consumption and Siberia” begin to sound louder and louder. The image of a person who sees the possibility of achieving "people's happiness" as a result of a general and active struggle for an "ungutted province" is a cross-cutting one for all Nekrasov's work. This is the village of Izbytkovo, according to the author's intention, and now spiritually grown wanderers are looking for, who have long forgotten about the original purpose of their journey.
Thus, Nekrasov's wanderers act as a symbol of a post-reform people's Russia that has started off, longing for changes for a better life. However, the poem does not oppose the happiness of the "tops" and "bottoms", it brings the reader to the idea of the embodiment of universal happiness - "a feast for the whole world."
His position in relation to the Peasant Reform of 1861 N.A. Nekrasov expressed in the poem "Elegy": "The people are freed, but are the people happy?" As you know, the suffering of the people remained unchanged and ineradicable, and in some ways became even deeper.
The serf order is fresh in the memory of the peasant, but the new ones did not bring happiness to the people either.
Nekrasov gives in his poem a deep and wide social "section" of the then Russia to show that the reform hit "one end of the gentleman, the other of the peasant." In the post-reform period, both the bottom and the top are unhappy in their own way.
Question
What questions does Nekrasov pose in his work?
Answer
The poem consists of four parts, interconnected by the unity of the plot. These parts are united by a story about seven men who were overcome by the great "care" to find out
Whatever it is - for sure,
Who lives happily
Feel free in Rus'?
"Are the people happy?" - this main question, which worried Nekrasov all his life, was put by him in the center of the poem; the poet does not confine himself to a direct answer - the image of people's grief and disasters, but raises the question more broadly: what is the meaning of human happiness and what are the ways to achieve it?
The first meeting of the seven truth-seekers takes place with the priest
Question
What, according to the priest, is happiness?
Answer
"Peace, wealth, honor."
Question
Why does the pope consider himself unhappy?
Answer
Our roads are difficult.
We have a large income.
Sick, dying
Born into the world
Do not choose time:
In stubble and haymaking,
In the dead of autumn night
In winter, in severe frosts.
And in the spring flood -
Go where you are called!
You go unconditionally.
And let only the bones
One broke,
No! every time it gets wet,
The soul will hurt.
Do not believe, Orthodox,
There is a limit to habit.
No heart to endure
Without some trepidation
death rattle,
grave sob,
Orphan sorrow!
Amen!.. Now think.
What is the peace of the ass?..
Question
How is the position of the peasants depicted in this chapter? What troubles fall to their lot?
Answer
The fields are completely flooded
To carry manure - there is no road,
And the time is not early -
The month of May is coming!
Dislike and old,
It hurts more than that for new
Trees for them to look at.
Oh, huts, new huts!
You are smart, let it build you
Not an extra penny
And blood trouble!
The main character of the Nekrasov poem is the people. This is the central image of the epic.
"Country Fair"
After meeting with the priest, the men-truth seekers get to the village fair. Here we see a variety of peasant types. Describe some of them.
Answer
Vavilushka drank away the money intended to buy shoes for his granddaughter. Peasants buy portraits of generals and tabloid literature. Visit drinking establishments. They are watching the performance of Petrushka, commenting lively on what is happening.
Question
Question
Who is Pavlusha Veretennikov? What is his role in this chapter?
Answer
Pavlusha Veretennikov (part 1, ch. 2, 3).
Being engaged in collecting folklore, he tries to preserve the richness of Russian speech, helps to buy shoes for his granddaughter Yermila Girin, but he is not able to radically change the hard peasant life (he does not have such a goal).
"Happy"
Question
Give examples of the so-called "peasant happiness."
Student responses
Question
Why, despite the hardships, the Russian peasant did not consider himself unhappy? What qualities of a Russian peasant delight the author?
There are many peasant portraits in the poem - group and individual, drawn in detail and in passing, with a few strokes.
In the portrait characteristics, not only the appearance of the peasants is conveyed, in them we read the history of a whole life filled with continuous exhausting work.
Not eating enough
Unsalted slurped,
Which instead of the master
The fight will be volost. -
this is what post-reform peasants look like. The very choice of the names of the villages in which they live: Zaplatovo, Dyryavino, Razutovo, Znobishino, etc. - eloquently characterize the conditions of their life.
Exercise
Give a portrait description of the peasants and comment on it.
Answer
Yakim Nagoi (part I, ch. 3) is a truth seeker. Having been in prison for "taking it into his head to compete with a merchant",
Like a peeled Velcro,
He returned to his home...
The life of Yakim Nagogoi is hard, but his heart is drawn to truth and beauty. A story happens to Yakim, which for the first time in the poem calls into question the proprietary, monetary criterion of happiness. In case of fire, Yakim first of all saves not labor money accumulated over a long life, but pictures bought by his son, which he liked to look at. Cards turned out to be more expensive than rubles, spiritual bread - higher than daily bread.
Yakim Nagoi is a person who is able to stand up for the people's interests, ready for a decisive argument with those who judge the people wrongly.
Ermil Girin (part I, ch. 4)
Conclusion
Nekrasov, following Pushkin and Gogol, conceived to depict a wide canvas of the life of the Russian people and its bulk - the Russian peasant of the post-reform era, to show the predatory nature of the Peasant Reform and the deterioration of the people's lot.
Question
What landowners are displayed in the poem?
Answer
At the end of chapter 4, a landowner appears, to whom the final chapter of part I, Obolt-Obolduev, is dedicated. His "valiant tricks" and outwardly prosperous appearance contrast sharply with the melancholy that settled in the soul of this serf-owner. Gone are the days when his desire was the "law", when "the chest of the landowner breathed // Freely and easily." The landowner's estate is being destroyed, the peasants do not show their former propriety, do not believe his "honest word", laugh at his clumsy adaptability to the new order, are indignant at his greed when he adds monetary tribute and offerings to the former corvée and today's dues, exhausting the strength of the peasants, whom hates.
The appearance of Prince Utyatin is by no means as benevolent as in the case of Obolt. The “Latter” has a predatory look (like a lynx looking out for // prey), “a nose with a beak, like a hawk”, he demonstrates physical and mental degeneration, because the features of a paralytic are combined with obvious madness.
The poem angrily depicts the landowner Polivanov, the landowner-officer Shalashnikov.
Question
What techniques does Nekrasov use when depicting landowners?
Answer
The landlords in the poem are depicted satirically. This is expressed in their portrait and speech characteristics.
When characterizing Prince Utyatin, satire combined with farce is used. His peasants break a "comedy" in front of him, arrange a drawing of their stay under serfdom.
Question
Answer
Question
What are the common features of the landowners depicted in the poem?
Answer
Satirically, depicting representatives of the upper classes, Nekrasov shows their anger, dissatisfaction with the new order, the precariousness of their position, and impotence. This is evidence of their crisis, the tragic experience of the death of the old order. There are no truly happy people among these tops, although they are still called "lucky" by the people.
The question of the author's intention of the poem causes frequent disputes among literary critics. K.I. Chukovsky believed that the question of the well-being of landlords, priests, merchants, royal dignitaries and the king himself was put forward in the poem only to mask the true ideological intention. The researcher M.V. Teplinskiy is convinced that the task of finding a happy person is not set in the poem at all: “the central author’s intention is to search for ways to people’s happiness”, to comprehend what happiness is.
In search of a happy man, seven truth-seekers meet many people, and the reader is presented with a picture of disasters in long-suffering Rus'.
Literature
Dmitry Bykov. Nikolai Alekseevich Nekrasov // Encyclopedia for children "Avanta +". Volume 9. Russian literature. Part one. M., 1999
Yu.V. Lebedev Comprehension of the people's soul // Russian literature of the 18th–19th centuries: reference materials. M., 1995
I. Podolskaya. Nekrasov / N.A. Nekrasov. Works. Moscow: Pravda, 1986
N. Skatov. Nekrasov.
I.A. Fogelson. Literature teaches.
School curriculum grade 10 in answers and solutions. M., St. Petersburg, 1999
Tell about the meeting of the peasants with the priest, the landowner, about Yermil Girin. Find the lines that say what each of them includes in the ideal of happiness.
(All of them include “peace”, “wealth”, “honor” in the ideal of happiness. The first met the wanderers was pop. To their question: “How freely, happily do you live, honest father?” - Pop answered first of all with the same question: “In what do you think happiness is?". Questions: what is happiness? What does a person need for happiness? - arise both in a conversation with the landowner and in the story about Yermil Girin. It turns out whether the landowner and the peasants put the same meaning into the concept of "happiness", "honor". The noble understanding of happiness is:
Wealth, possession of property: You used to be in a circle
Alone like the sun in the sky
Your trees are modest
Your forests are dense
Your fields are all around!
Universal obedience: Will you go through the village -
Peasants fall at their feet
You will go forest cottages -
centennial trees
The forests will bow!
…………….
Everything amused the master,
Lovingly weed each
Whispered: "I'm yours!"
Unlimited power over people, No contradiction in anyone,
belonging to him: Whom I want - I will have mercy,
Whomever I want, I will execute.
Law is my wish!
The fist is my police!
sparkling blow,
a crushing blow,
Cheekbone blow!..
In the story about Yermil Girin, honor is enviable, true,
meaning: Not bought by money,
Not fear: strict truth,
Mind and kindness.
The people are unanimous in their voluntary desire to support Girin in the fight against the merchant Altynnikov, how great is the confidence of the peasants in Yermila. This is conveyed with particular force in the scene of a village gathering choosing a steward, when "six thousand souls from the whole estate" shout: "Yermila Girin!"- Like a man alone! This is a true honor.")
Reflections on the happiness of the priest, the landowner and Ermila make one think that people understand happiness in different ways. The happiness of a priest and a landowner is the happiness of living by the labor of others. It is to this conclusion that the priest’s reasoning about “priestly wealth is coming” leads: “Don’t take it, there’s nothing to live with” - and the story of Obolt Obolduev about the landowner’s happiness in pre-reform times. It’s not enough for Yermila to have “peace, and money, and honor” - everyone needs to have it all.
Which way does Yermila Girin go to happiness?
(To a peasant talking about Yermil Girin, wanderers ask a question:
However, it is desirable to know
What sorcery
A man over the whole neighborhood
Did you get that kind of power?
In response, they heard: "Not by witchcraft, but by truth.")
What is the truth of Ermila Girin?
(Where there is enough strength - it will help out,
Don't ask for gratitude
And if you give it, you won't take it!
A bad conscience is necessary -
Peasant from peasant
Extort a penny.
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 didn't lose heart...)
So, truly the answer to the question - who is happy? - puts wanderers before solving other issues:
What is happiness?
How to achieve happiness?
The consciousness of the seven wanderers does not remain unchanged. In what direction is this change going?
(At the beginning of the journey, the wanderers considered only the masters happy and argued only about which of them was happier. The subject of the dispute was comprehended by them only from one side, and, as it turns out later, not its main side.
So far, their idea of happiness is necessarily associated with wealth. The men, without any reservations, agree with the priest's happiness formula - "peace, wealth, honor." They take his story with complete confidence.)
How did the peasants comprehend the very subject of the dispute in the Prologue, at the beginning of the journey when they met the priest?
(After meeting with the priest, the wanderers end up in the rich village of Kuzminskoye, where there is a merry holiday - a “fair market” with a many-sided, discordant peasant world. The men-truth-seekers have a desire to look for a happy man among the men. After listening to the stories of the “happy” from the crowd, seven wanderers reject limited muzhik ideas about happiness, "leaky with patches", "humpback with corns".)
What notions of happiness do the arguing men reject?
(Yermil Girin had everything necessary for happiness, living according to the laws of native truth. But this was not a guarantee of happiness, but, on the contrary, led to a clash with the forces that stand in the country of order. The people's protector does not accept a life built on self-interest and lies, he fights for goodness and truth, social justice, but intercession for the people during a riot in "the estate of the landowner Obrubkov, the Frightened province, Nedykhanyev county, the village of Stolbnyaki" ended tragically for Girin. Since then, "he has been sitting in prison." Fate this hero makes him feel the inseparability of the concepts: “happily” and “at ease”, “happiness” and “will, freedom”.
The meeting of the seven wanderers with the landowner, the remarks of the peasants in the course of his story testify to how deeply alien the ideals of the ruling class are to them. The men's conversation with Obolt-Obolduev is perceived as a clash of irreconcilable points of view. The remarks of the peasants accompanying the story of Obolt-Obolduev, starting with the naive and ingenuous:
Forests are not ordered to us -
We saw a tree!
ending with socially acute:
White bone, black bone
And look, so different -
They are different and honored!
And they thought to themselves:
“Kolom knocked them down, or what are you
Pray in the manor house?..
Yes, it was for you, the landowners,
Life is enviable
Do not die! -
reveal the hostility of the people to the masters and the masters to the people, open up the abyss that exists between them).
After meeting with the landowner, the arguing men come to the village of Vahlaki. Here, to the question of Uncle Vlas: “What are you bothering about?” - they answered like this:
... We are looking for, Uncle Vlas,
unworn province,
Not gutted volost,
Izbytkova village! ..)
When did the wanderers redefine the goal of their search? What caused it?
Who else is involved in the search for an answer to the question of happiness?
(In the new definition of the purpose of wandering, we are already talking about the happiness of the people. The idea of radical transformations, the creation of living conditions that are completely different from the old ones that they still knew sounds with particular force.
In search of the happy, in the discussion of the question - who is happy? - literally all the people are gradually included. Not only wanderers, the peasant Fedosey, the gray-haired priest, Matryona Timofeevna, but also “the rumor of the people giving the cause, started by the seven arguing peasants, a nationwide scope. Popular rumor glorified happy Yermil Girin, grandfather Savely, Matrena Timofeevna.)
What result do they come to? Is happiness really in wealth? What is it, people's happiness?
(Stories about their lives convince us that wealth is not the main thing in the people's idea of happiness. The people's ideal of happiness involves philanthropy, compassion, brotherhood, goodness, honor, truth and freedom. The false ideal of happiness is rejected: who is richer than everyone, he is also happier than everyone, - brought up in a class society, where everything comes down to satiety, material prosperity, life for oneself alone.)
What are the features of people's idea of happiness? What are the necessary conditions for the happiness of the people?
(National happiness turns out to be organically connected with the question of how to achieve it.
The question of happiness is transferred from the ethical to the social plane, acquires a sharp political sound. The search for happiness made the peasants think about the impossibility of happiness without changing the living conditions of the people and put them before the question - what to do to make happiness possible?).
These are the new conclusions reached by the wanderers - the truth-seekers, testify to the growth of self-awareness of the peasantry. The dispute that arose in the Prologue continues in all chapters and parts of the poem, all the time riveting the reader's attention to the processes that take place in the life of the Russian people after the reform.
Topic: - The problem of happiness in the poem by N. A. Nekrasov "Who should live well in Rus'"
After the reform of 1861, many were worried about such questions as whether the life of the people had changed for the better, did they become happy? The answer to these questions was Nekrasov's poem "Who should live well in Rus'." Nekrasov devoted 14 years of his life to this poem, began work on it in 1863, but it was interrupted by his death.
The main problem of the poem is the problem of happiness, and Nekrasov saw its solution in the revolutionary struggle.
After the abolition of serfdom, many seekers of national happiness appeared. One of these are the seven wanderers. They left the villages: Zaplatova, Dyryavina, Razutova, Znobishina, Gorelova, Neyolova, Poorozhayka in search of a happy person. Each of them knows that none of the common people can be happy. And what is the happiness of a simple peasant? That's okay pop, landowner or prince. But for these people, happiness lies in the fact that they live well, and the rest do not care.
Pop sees his happiness in wealth, peace, honor. He claims that in vain the wanderers consider him happy, he has neither wealth, nor peace, nor honor:
... Go - where they call!
... Laws, previously strict
To the dissenters, softened.
And with them and priestly
Income mat came.
The landowner sees his happiness in unlimited power over the peasant. Utyatin is happy that everyone obeys him. None of them cares about the happiness of the people, they regret that now they have less power over the peasant than before.
For the common people, happiness consists in having a fruitful year, so that everyone is healthy and well-fed, they don’t even think about wealth. The soldier considers himself lucky because he was in twenty battles and survived. The old woman is happy in her own way: she has born up to a thousand rap on a small ridge. For a Belarusian peasant, happiness is in bread:
... Filled with Gubonin
Give rye bread
I chew - I do not wait!
The wanderers listen to these peasants with bitterness, but mercilessly drive away their beloved slave, Prince Peremetiev, who is happy that he is ill with a “noble disease” - gout, happy because:
With French best truffle
I licked the plates
Foreign drinks
Drinking from glasses...
After listening to everyone, they decided that they were pouring vodka in vain. Happiness is a man's
Leaky with patches
Humpbacked with calluses...
The happiness of a peasant consists of misfortunes, and they boast of them.
Among the people there are such as Yermil Girin. His happiness lies in helping the people. In all his life he never took a single penny from a peasant. He is respected, loved by simple
peasants for honesty, kindness, for not being indifferent to peasant grief. Grandfather Savely is happy that he has retained human dignity, Ermil Girin and grandfather Savely are worthy of respect.
In my opinion, happiness is when you are ready for anything for the happiness of others. This is how the image of Grisha Dobrosklonov arises in the poem, for whom the happiness of the people is his own happiness:
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 Rus'!
Love for a poor, sick mother develops in Grisha's soul into love for his homeland - Russia. At the age of fifteen, he decided for himself what he would do all his life, for whom he would live, what he would achieve.
In his poem, Nekrasov showed that the people are still far from happiness, but there are people who will always strive for it and achieve it, since their happiness is happiness for everyone.
