The poet set himself the task of understanding and, within one work, capturing peasant Rus', Russian folk character in all its versatility, complexity and inconsistency. And the life of the people in “Who in Rus'...” appears in all the diversity of its manifestations. We see the Russian peasant at work (the speech of Yakim Nagogo, mowing in "The Last One", the story of Matryona) and struggle (the story of Yakim and Ermil, the lawsuit of the Vakhlaks, the reprisal against Vogel), in moments of rest ("Rural Fair", "Feast") and revelry (“Drunk Night”), in a time of grief (“Pop,” Matryona’s story) and moments of joy (“Before Marriage,” “Governor’s Lady,” “Feast”), in the family (“Peasant Woman”) and peasant collective (“Last One” ", "Feast"), in relationships with landowners ("Landowner", "Lastly", "Savely, the hero of the Holy Russian", tales in "Feast"), officials ("Demushka", the story about Ermil) and merchants (the history of Yakim, the lawsuit between Ermil and Altynnikov, the fight between Lavin and Eremin).
The poem gives a clear picture of the economic situation of the post-reform, “free” peasantry (names of villages and counties, stories of the priest and the “lucky ones”, the plot situation of the chapter “Last One”, songs “Veselaya”, “Salty”, “Hungry” and a number of details in the chapter “Feast”) and legal “changes” in his life (“...instead of a master / There will be a volost”).
Nekrasov depicts folk life in a strictly realistic manner. The author does not turn a blind eye to the negative phenomena of people's life. He boldly speaks about the darkness and underdevelopment generated by the “fortress” and the living conditions of the peasantry (illiteracy, belief in “poor” signs), rudeness (“As if he didn’t beat you?”), swearing, drunkenness (“Drunk Night”), parasitism and servility servants (Peremetyev's footman, Ipat, servants in the "Prologue" of the chapter "Peasant Woman"), the sin of social betrayal (Gleb the headman, Yegorka Shutov). But the shadow sides of people's life and consciousness do not obscure the main thing in the poem, that which forms the basis of people's life and is decisive for the people's character. Labor is such a basis of people's life in Nekrasov's poem.
Reading “To whom in Rus'...”, we feel the greatness of the labor feat of the Russian peasantry, this “sower and guardian” of the Russian land. The man “works to death”, his “work has no measure”, the peasant navel is cracking from the strain of exorbitant labor, Matryona’s fellow villagers are making “horse strains”, peasant women appear as “eternal toilers”. Through the labor of a peasant, in the spring they are dressed with the greenery of cereals, and in the fall the fields are stripped, and although this labor does not save from poverty, the peasant loves to work (“The Last One”: mowing, the participation of wanderers in it; Matryona’s story). The Russian peasant, as depicted by Nekrasov, is smart, observant, inquisitive (“comedy with Petrushka”, “they care about everything”, “who has ever seen how he listens ...”, “he greedily catches news”), persistent in the pursuit of his goal goals (“man, what a bull...”), sharp-tongued (there are many examples!), kind and sympathetic (episodes with Vavilushka, with Brmil at the fair, the help of the Vakhlaks to Ovsyannikov, the family of the sexton Dobrosklonov), has a grateful heart (Matryona about governor), sensitive to beauty (Matryona; Yakim and pictures). Nekrasov characterizes the moral qualities of the Russian peasantry with the formula: “gold, gold is the people’s heart.” The poem reveals the thirst for justice characteristic of the Russian peasantry, shows the awakening and growth of its social consciousness, manifested in a sense of collectivism and class solidarity (support for Yermil, hatred of the Last One, beating Shutov), in contempt for lackeys and traitors (attitude towards the lackey Prince Peremetyev and Ipat, to the story about Gleb the Headman), in rebellion (rebellion in Stolbnyaki). The popular environment as a whole is depicted in the poem as “good soil” for the perception of liberation ideas.
The masses, the people, are the main characters of the epic “Who Lives Well in Rus'.” Nekrasov not only painted vivid portraits of individual representatives of the people's environment. The innovative nature of Nekrasov's plan was manifested in the fact that the central place in the work is occupied by the collective image of the Russian peasantry.
Researchers have repeatedly noted the high “population density” of the poem “Who Lives Well in Rus'.” In addition to the seven wanderers and the main characters, dozens and hundreds of images of peasants are drawn in it. Some of them are briefly characterized, in the images of others only some characteristic touch is noticed, and others are only named. Some of them are present “on stage”, included in the action, while truth-seekers and the reader learn about others only from the stories of the “stage” characters. Along with individual ones, the author introduces numerous group images into the poem.
Gradually, from chapter to chapter, the poem introduces us to different versions of people's destinies, different types of characters' characters, the world of their feelings, their moods, concepts, judgments and ideals. The variety of portrait sketches, speech characteristics, the abundance of crowd scenes, their polyphony, the introduction of folk songs, sayings, proverbs and jokes into the text - everything is subordinated to the single goal of creating an image of the peasant masses, the constant presence of which is felt when reading every page of “Who Lives Well in Rus'” .
Against the background of this peasant mass, the author of the epic painted close-up images of the best representatives of the Russian peasantry. Each of them artistically captures certain aspects, facets of the people’s character and worldview. Thus, the image of Yakim reveals the theme of heroic people’s labor and the awakening of the people’s consciousness, Savely is the embodiment of the heroism and love of freedom of the peasantry, its rebellious impulses, the image of Yermil is evidence of the love of truth, the moral beauty of the people and the height of their ideals, etc. But this commonality is revealed in a unique individuality of fate and character of each. Any character in “To Whom in Rus'...”, be it Matryona, who “revealed” her whole soul to the wanderers, or the “yellow-haired, hunched” Belarusian peasant who flashed in the crowd, is realistically accurate, full-blooded, and at the same time, everyone is some micro part of the general concept of “people”.
All chapters of the epic are united by the end-to-end image of seven truth-seekers. The epic, generalized, conventional character of this image gives all the real-life events depicted in it special significance, and the work itself - the character of a “philosophy of people’s life.” Thus, the somewhat abstract concept of “people” in the “Prologue” gradually, as the reader gets acquainted with the wanderers, Yakim, Ermil, Matryona, Savely, the many-sided and motley mass of peasants, is filled for him with the brightness of life’s colors, concrete and figurative realistic content.
In “Who Lives Well in Rus',” Nekrasov wanted to show the process of awakening self-awareness among the masses, their desire to comprehend their situation and find ways out. Therefore, the author constructed the work in such a way that his folk heroes wander, observe, listen and judge, moreover, as the circle of their observations expands, their judgments become more mature and deep. The pictures of life in the poem are refracted through the perception of them by truth-seekers, that is, the author chooses the epic path or way of depicting reality.
The epic breadth of the depiction of life in “Who Lives Well in Rus'” is also manifested in the fact that, along with the peasantry, all social groups and classes of Russia are represented here (priests, landowners, officials, merchants, bourgeois entrepreneurs, intelligentsia), moreover, in a wide variety of typical individuals , the intertwining of their destinies, the struggle of their interests.
1. The main meaning of the poem.
2. Peasantry in the poem.
3. The hard lot and simple happiness of the Russian people.
4. Matryona Timofeevna as a symbol of a Russian woman.
5. Grisha Good of the Clones - the ideal of the intelligentsia for Nekrasov.
The poem “Who Lives Well in Rus'?” is a programmatic work for N. A. Nekrasov. Creating it for many years, the author invested personal ideas about morality, the fate of the people and the concept of national happiness. This work contains thoughts about the people, worries about them and aspirations for a better life.
The main storyline of the work is the motive of the journey of seven men in search of a person living happily. The main point of travel is to find such a person in his native land. Nekrasov’s ideal of man is inextricably linked with the peasantry and lies in the wanderers themselves. Of course they are dark. Uneducated, naive people. They lack a clear concept of the upper and lower classes, and are sincerely convinced that the “fat-bellied merchant,” the landowner, the tsar, must be happy. But at the same time they do not cease to be kind, sensitive and compassionate people. Later Vlas will say about them: “We are weird enough, but you are weirder than us!”
The poem colorfully depicts the living, spontaneous life of the people with the whole palette of emotions - joy, worries, grief, sarcasm and envy. The work is polyphonic, it contains a man with rims, a peasant who overturned a cart, a drunken woman, and a bear hunter. Here are Vavilushka, Olenushka, Parashenka, Trofim, Fedosei, Proshka, Vlas, Klim Lavin, Ipat, Terentyeva. Showing the severity of the peasant share, the lack of rights of the people and their exploitation, the poet nevertheless does not remain silent about the problems hidden within the people themselves, that is, the darkness of the mind and drunken revelry.
Nekrasov conveys the best qualities of the Russian peasantry - hard work, moral purity and spiritual nobility, the ability to compassion and self-esteem, daring and fun, despite the surrounding adversity and difficulties. The author asserts that “good soil is the soul of the Russian people.” Readers will probably remember the scenes where Euphrosyne cares for the sick during cholera, and the peasants help Vavila and the disabled soldier. Using various means and various methods, the author proves the purity of the “golden heart of the people.”
An irresistible craving for beauty is also clearly demonstrated by the example of the incident with Yakim. Thus, a simple peasant Yakim saved from a fire not furniture or savings accumulated with great difficulty, but pictures he bought at a fair. I also remember a peasant singer with a marvelous, pure voice, with which he “captivated the hearts of the people.” Often speaking about peasants, Nekrasov uses words with diminutive suffixes - old woman, soldiers, guys. Isn't this excellent proof of the warm, friendly attitude towards them on the part of the author? He is convinced that no matter the hard work,
Nor eternal care,
Not the yoke of slavery for a long time,
Not the pub itself
More to the Russian people
No limits are set
There is a wide path before him.
An important place in the poem is occupied by the image of Savely, endowed with heroic features. He despises submission and courageously stands up for the defense of the humiliated people. The protest, becoming more and more open, takes on terrible forms of rebellion. This is where the edifying, albeit cruel, story about the mocking German Vogel ends. The author's aesthetic ideals were embodied in the image of Matryona Timofeevna, the granddaughter of the great hero. It contains not only external beauty, but also endless spiritual wealth. She embodies the best traits inherent in a Russian woman, which she carries through difficult life circumstances and suffering. This image is so valuable and important that the author devotes an independent chapter to it. In Matryona there is a combination of features already identified in early works. You can see in her Daria, Orina, and the nameless girl from “Troika...”. And her appearance is hard to forget:
Matrena Timofeevna -
dignified woman,
Wide and dense
About thirty-eight years old.
Beautiful, gray hair,
The eyes are large, strict,
The richest eyelashes,
Severe and dark.
A different type of ideal person is represented by the image of Grisha Dobrosklonov. It is of great importance for understanding human and peasant happiness, but it does not belong to those described earlier. He is a commoner, the son of a “unrequited farm laborer,” who has gone through difficult times. Half-starved childhood. He is incredibly young, not so much in body as in powerful spirit.
The life of this hero is inextricably linked with the peasantry - he owes his life to them. He gives his debt to him - sincerely and selflessly - trying to help in everything. He sows, mows, reaps, goes to the forest to pick mushrooms, plays with peasant children and listens with great pleasure to simple peasant songs:
...about fifteen years old
Gregory already knew for sure
What will live for happiness
Wretched and dark
Native corner.
The image of Dobrosklonov inexorably leads the reader to his description. They will be united by many features: origin, roll call of surnames, seminary education, common illness (consumption), a penchant for poetic creativity. This image, which appeared in the text of the poem not by chance, develops the ideal described by Nekrasov in the poem “In Memory of Dobrolyubov,” making it more down-to-earth and life-like. Like Dobrolyubov, Grisha was destined by fate
... The path is glorious, the name is loud
People's Defender,
Consumption and Siberia.
Gregory is not afraid of future difficulties and trials, since he believes with all his heart in the rightness of his cause. He believes in the help and support of his native people, because he sees how the people themselves are rising to the right fight:
The army is rising
Uncountable,
The strength in her will affect
Indestructible!
This thought can make the hero happy, fill his soul with joy. The finale of the poems also shows the effect of Gregory’s words on the entire people and on the seven wanderers seeking happiness. Dobrosklonov is the future leader of his people, expressing their joy and pain:
If only our wanderers could be under their own roof,
If only they could know what was happening to Grisha.
He heard the immense strength in his chest,
The sounds of grace delighted his ears,
The radiant sounds of the noble hymn -
He sang the embodiment of people's happiness.
Thus, the work shows the ideal type of person for Nekrasov, organically combining the positive traits of the peasantry and the Russian intelligentsia. Only the joint efforts of the revolutionaries leading the people, and the people themselves, can lead the country to victory, lead the Russian people onto the true path of happiness. But so far the Russian people are only on the way to a “feast for the whole world.”
We hope you remember the summary of the work. We offer you an analysis of this image, which provides the key to understanding the entire poem.
The work is an artistic study of social life contemporary to the writer and its fundamental problems. The main place in compositional terms is occupied by the image of two worlds - the landowner and the bureaucrat. However, it is the tragic fate of the people that is the ideological core of the work.
The writer, mercilessly castigating the existing social order in the country, was firmly convinced that the Russian land was destined for a glorious future. He believed in its future blossoming. For Nikolai Vasilyevich, this conviction arose from a living sense of the enormous creative potential that lies hidden in the depths of the Russian people.
The image of Rus' in the poem “Dead Souls” is presented as the personification of the great things that the people are capable of, that important historical deed that the author believed his compatriots could accomplish. The image of Russia rises above all the images and pictures drawn in the work. It is covered with the love of the author, who dedicated his life and his work to serving his native country.
Briefly characterizing the image of Rus' in the poem “Dead Souls,” it is necessary to say a few words about the “masters of life.” After all, it was not by chance that Gogol introduced them into his work.
Denouncing the "masters of life"
Gogol passionately believed that Russia had a better future. Therefore, in his work he denounces those people who have shackled with rusty chains the development of the creative potential of the people, the nation. Nikolai Vasilyevich mercilessly debunks the nobles, the “masters of life.” The images he created indicate that people like Chichikov, Plyushkin, Sobakevich, Manilov are not capable of creating spiritual values. They are consumers devoid of creative energy. Landowners, excluded from the sphere of living life and useful activity, are the bearers of inertia and stagnation. Chichikov, who has launched his adventure, does not suffer from inertia. Nevertheless, the activity of this hero is not aimed at a good cause, but at achieving selfish goals. He is alienated from the interests of the state. All these heroes are contrasted with the image of Rus' in the work “Dead Souls”.
Validation of progress
The forms of life that all of the above characters affirm sharply contradict the needs and demands of the historical development of the country. To illustrate this idea, the author draws a majestic image of Rus' in the poem “Dead Souls.” This country, according to Gogol, has enormous power. The image of Rus' in the novel “Dead Souls” is the personification of the main idea of the poem, which is the denial of social stagnation, social enslavement, and the affirmation of progress.
Opinion about the poem by V. G. Belinsky
The well-known critic V. G. Belinsky emphasized that the contradiction between the deep substantial beginning of Russian life and its social forms is the main idea of Dead Souls. The critic understood by the phrase “substantial beginning” the rich talent of the people, their eternal desire for freedom. Nikolai Vasilyevich firmly believed that great historical achievements were ahead of his native country. Focus on the future, the rise of vital energy - all this embodies the image of Rus' in the poem “Dead Souls”. The country is rushing into the vast distance, like a bird-three. Other states and peoples shun her, looking askance, and give her way.
Pictures of native nature
The lyrical statements of Nikolai Vasilyevich Gogol are filled with high pathos. He speaks of Rus' with admiration. Gogol paints one after another pictures of his native nature, which flash before the traveler, racing on fast horses along the autumn road.
It is no coincidence that the author contrasts the image of Rus' in the poem “Dead Souls” with the stagnation of the landowners. Chapter 11 is very important for understanding this image. It depicts Rus', which is rapidly moving forward. This expresses the author’s faith in the future of his country, his people.
Reflections on the Russian people
Among the most heartfelt pages are Gogol's lyrical reflections on the energetic, lively character of a hardworking nation. They are warmed by the flame of patriotism. Nikolai Vasilyevich was well aware that the creative talents and inventive mind of the Russian people would become a powerful force only when his compatriots were free.
Gogol, depicting revelry on the pier, rises to the glorification of folk life. The living strength of the Russian people is also emphasized in the desire of the peasants to get rid of oppression. Flight from the landowners, the murder of assessor Drobyakin, the people’s ironic mockery of the “orders” are manifestations of protest that are mentioned in the poem, albeit briefly, but persistently. Glorifying the national character and the Russian people, Nikolai Vasilyevich never stoops to vanity.
The characters representing Rus' are quite diverse. This includes Pelageya, a young girl, and the nameless, runaway or deceased workers of Plyushkin and Sobakevich, who do not act in the poem, but are only mentioned in passing. A whole gallery of characters passes before the reader. All of them represent a multi-colored image of Russia.
Mastery, natural ingenuity, wide scope of soul, sensitivity to a well-aimed, striking word, heroic prowess - in all this, as well as in many other things, Nikolai Vasilyevich reveals the true soul of the Russian people. The sharpness and strength of his mind were reflected, according to Gogol, in the accuracy and vivacity of the Russian word. Nikolai Vasilyevich writes about this in the fifth chapter. The integrity and depth of folk feeling resulted in the sincerity of the Russian song, which the author mentions in the eleventh chapter. In chapter seven, Gogol says that generosity and breadth of soul were reflected in the unbridled joy with which folk holidays are celebrated.
Herzen's assessment of the poem
The patriotic pathos of Dead Souls was highly appreciated by Herzen. He noted with good reason that this work is an amazing book. Herzen wrote that this is “a bitter reproach of modern Rus',” but not hopeless.
Contradictions reflected in the poem
Nikolai Vasilyevich Gogol fervently believed that a great future awaited Russia. Nevertheless, the writer clearly imagined the path along which the country was moving towards prosperity, glory and power. He asks: “Rus, where are you going?” However, there is no answer. Nikolai Vasilyevich did not see any way to overcome the contradiction that had arisen between the flourishing of Russia, the rise of its national genius and the state of oppression of the state. Gogol cannot find someone who could guide Russia forward, direct it into a higher life. And this reveals the contradictions inherent in the writer.
What was V.G. concerned about? Belinsky
Gogol, in his denunciation, reflected the protest of the people against the serfdom that existed at that time. His flagellating satire grew precisely from this soil. It was directed against official rulers, owners of serf souls, and “knights” of profit. Nevertheless, the writer, who had high hopes for enlightenment, did not come to the conclusion about the advisability of the revolutionary struggle. In addition, the work contains statements about a husband who is gifted with divine virtues, as well as about a selfless and generous Russian maiden. In other words, a religious motive arises in it. who was very interested in the image of Rus' in Gogol’s poem “Dead Souls”, was seriously concerned about these parts of the work.
"Dead Souls" - a revolutionary work
Nikolai Vasilyevich wrote the second volume of his novel while experiencing a deep spiritual crisis. In the life of Russia during this period, tendencies characteristic of bourgeois development began to appear. The writer hated with all his soul the so-called kingdom of dead souls. However, Gogol also peered with horror at the appearance of the bourgeois West. Capitalism scared the writer. He was unable to accept the idea of socialism and opposed the revolutionary struggle. However, possessing a powerful gift, Nikolai Vasilyevich created, in fact, a revolutionary work.
Gogol is a patriot
The lyrical pages dedicated to Russia and the Russian people are, perhaps, the best in Dead Souls. Chernyshevsky, speaking about the high patriotism of Nikolai Vasilyevich, wrote that Gogol considered himself a person who should serve the fatherland, and not art. The image of Rus' in the poem “Dead Souls” indicates that the future of the country really worried the writer. Of course, Nikolai Vasilyevich Gogol is a true patriot.
“Rus, Rus'! I see you from my wonderful
I see you beautifully far away"
“Dead Souls” is an encyclopedic work in the breadth of its coverage of vital material. This is an artistic exploration of the fundamental problems of contemporary social life for the writer. Compositionally, the main place in the poem is occupied by the image of the landowner and bureaucratic world. But its ideological core is the thought of the tragic fate of the people. This topic is vast, just as the topic of knowing all of Russia is vast.
Starting to work on the second volume, Gogol (who was then living abroad) turned to his friends with tireless requests to send him materials and books on history, geography, folklore, ethnography, statistics of Russia, Russian chronicles, and especially “memories of those characters and persons with whom someone happened to meet in their lifetime, images of those cases where there is a smell of Russia.”
But the main way to comprehend Russia is to understand the nature of Russian people. What, according to Gogol, is the path of this knowledge? This path is impossible without knowing yourself. As Gogol wrote to Count Alexander Petrovich Tolstoy, “only first find the key to your own soul, and when you find it, then with the same key you will unlock the souls of everyone.”
This is the path Gogol went through in the course of implementing his plan: understanding Russia through the Russian national character, the human soul in general and his own in particular. Russia itself is thought of by Gogol as also in development, as is the national character. The motif of movement, road, path permeates the entire poem. The action develops as Chichikov travels. “Pushkin found that the plot of Dead Souls was good for me because it gave me complete freedom to travel all over Russia with the hero and bring out many different characters.”
The road in the poem appears primarily in its direct, real meaning - these are the country roads along which Chichikov’s chaise travels - sometimes potholes, sometimes dust, sometimes impassable mud. In the famous lyrical digression of the 11th chapter, this road with a rushing chaise quietly turns into a fantastic path along which Rus' flies among other peoples and states. the inscrutable paths of Russian history (“Rus', where are you going, give me an answer? It doesn’t give an answer”) intersect with the paths of world development. It seems that these are the very roads along which Chichikov wanders. It is symbolic that Chichikov is led out of the outback Korobochka onto the road by an illiterate girl, Pelageya, who does not know where the right is and where the left is. So the end of the path and its goal are unknown to Russia itself, moving unknown where on some inspiration (“rushing, all inspired by God!”)
So, not only Russia is in motion and development, but also the author himself. His fate is inextricably linked with the fate of the poem and the fate of the country. “Dead Souls” was supposed to solve the mystery of the historical destiny of Russia and the mystery of the life of its author. Hence Gogol’s pathetic appeal to Russia: “Rus! What do you want from me? What incomprehensible connection lies between us? Why are you looking like that, and why has everything in you turned its eyes full of expectation to me?”
Rus', the people, their fate... “Living souls” - this must be understood broadly. We are talking about “people of low class”, depicted in the poem not in close-up in the general panorama of events. But the significance of those few episodes in which people's life is directly depicted in the overall system of the work is extremely great.
The type representing Russia is very diverse. From the young girl Pelageya to the nameless, dead or runaway workers Sobakevich and Plyushkin, who do not act, but are only mentioned in passing, we see a vast gallery of characters, a multi-colored image of people's Russia.
The wide scope of the soul, natural intelligence, skill, heroic prowess, sensitivity to the word, striking, accurate - in this and in many other ways, the true soul of the people is manifested in Gogol. The strength and sharpness of the people's mind was reflected, according to Gogol, in the glibness and accuracy of the Russian word (chapter five); the depth and integrity of folk feeling is in the sincerity of the Russian song (chapter eleven); the breadth and generosity of the soul in the brightness, unbridled joy of folk holidays (chapter seven).
Depicting the noisy revelry on the grain pier, Gogol rises to the poetic glorification of folk life: “The barge-haul gang is having fun, saying goodbye to their mistresses and wives, tall, slender, in monists and ribbons, round dances, songs, the whole square is in full swing.”
The living strength of the people is also emphasized in the reluctance of the peasants to endure oppression. The murder of assessor Drobyakin, the mass flight from the landowners, the ironic mockery of the “orders” - all these manifestations of popular protest are briefly but persistently mentioned in the poem.
Glorifying the people and national character, the writer does not stoop to vanity or blindness. And in this accuracy and honesty of his view lies an effective attitude towards Russian life, energetic, and not contemplative, patriotism. Gogol sees how high and good qualities are distorted in the kingdom of dead souls, how peasants, driven to despair, perish. The fate of one man makes the author exclaim: “Eh, Russian people! He doesn’t like to die his own death!” The destruction of good inclinations in a person emphasizes how life contemporary to Gogol, serfdom still not abolished, is destroying the people. Against the backdrop of the majestic, endless expanses of Russia, the lyrical landscapes that permeate the poem, real pictures of life seem especially bitter. “Isn’t it here, in you, that a boundless thought will be born, when you yourself are endless? Shouldn’t a hero be here when there is a place where he can turn around and walk?” - Gogol exclaims, thinking about the possibilities of the Motherland.
Reflecting on the image of Russia in the poem “Dead Souls”, I would draw the following conclusion: discarding all the “lyrical moments”, this work is an excellent guide to the study of Russia at the beginning of the 19th century from the point of view of civil, political, religious, philosophical and economic. Thick volumes of historical encyclopedias are not needed. You just need to read Dead Souls.
Tasks and tests on the topic "The Image of Rus' in N.V. Gogol's poem "Dead Souls""
- Spelling - Important topics for repeating the Unified State Exam in Russian
Lessons: 5 Tasks: 7
The suffering of the people in the works of Nekrasov
The lyrics of the classic Russian poetry Nikolai Alekseevich Nekrasov are all dedicated to the people. As a young man, he saw barge haulers exhausted by hard labor, one of whom, extremely tired and sick, hoped to die by morning in order to get rid of hard labor. This meeting impressed the young poet so much that he wrote the poem “On the Volga”
Seeing how
The barge haulers crawled in a crowd,
And he was unbearably wild
And terribly clear in silence
Their measured funeral cry -
And my heart trembled..."
The poet never again forgot how hard it was for ordinary people. The poet had compassion for them with all his heart, and everything the poet wrote about was about the Russian people, who were constantly suffering. But Nekrasov firmly believed that better times would come for the Russian people.
Nekrasov realized his responsibility as a poet to his people the moment he stood on a par with the greatest masters of words: Pushkin, Lermontov, Gogol. With every word the poet brought to man, and in his person to all the people, the light of truth, truth, goodness, justice. He also said that the victory of good would not come on its own, there was a long and difficult struggle ahead, in which one could die, but he was ready for such a fate.
In the poem “Prophet” N.A. Nekrasov not only added his voice to the great classics, he took a solemn oath of allegiance to his people. And this loyalty is based on high sacrificial love for the Fatherland.
The poet rightly considered serfdom to be the main reason for the suffering of the people. And having learned about the abolition of this right, Nekrasov exclaimed in sincere joy:
I saw a red day: there is no slave in Russia!...
But literally a line later he doubts: “...The people are liberated, but are the people happy?..”
This is the main question to which the poet never found an answer. In the poorest and most emaciated peasant or worker, he saw a living soul, a suffering heart - there is no faceless people, they have many faces, specific people crave happiness and relaxation.
Life is hard, but most people habitually endure it, trying not to think about how hard life is for them. High in spirit, the chosen ones must find a way out and teach ordinary people to change their destiny: talent is strictly demanded and you need to fulfill your destiny.
Nekrasov understood that he was doing too little to ensure that the common struggle for people’s happiness achieved a goal for the sake of which he was not always ready to “burn himself at the stake.” His conscience tormented him for this weakness, the poet repented and asked for forgiveness:
...My fault, O Motherland! Sorry!..
A number of poems and poems became a symbol of the poet’s suffering: “Peddlers”, “Frost, Red Nose”, “Railway” and “Who Lives Well in Rus'”, which became a model of compassion for the Russian working people. With each line, Nekrasov powerfully and vividly narrates the tragic fate of a man whom the poet deeply respects.
Nekrasov’s lines made many people into irreconcilable fighters for the better fate of the people, who shared the poet’s unabating anxiety about whether the Russian people will forever be so downtrodden, powerless and dark. The poet himself responded to this in the poem “Railroad”:
...the people will endure whatever the Lord sends!
Will bear everything and a wide, clear
will pave the way for himself with his chest
In addition to analyzing the theme of the suffering of the people in Nekrasov’s work, also read other articles:
- “It’s stuffy! Without happiness and will...", analysis of Nekrasov’s poem
- “Farewell”, analysis of Nekrasov’s poem
- “The heart breaks from torment,” analysis of Nekrasov’s poem
