The image of Kudeyar and the image of Savely are connected primarily by the legendary-utopian form of life writing. However, the legend of Kudeyar contains a resolution of the contradiction that was inherent in the nature of Savely’s heroism. Where is the border between patience - spiritual feat and patience - cowardice, betrayal of all divine and human covenants?

For Kudeyar, in atonement for the sins of his past life of robbery, God determined the feat of the passion-bearer. He had to cut down a century-old oak tree with the same knife he used to rob him. But one day Kudeyar saw Pan Glukhovsky and heard from him a blasphemous story about the atrocities he was committing. The subsequent reprisal against the villain at first glance contradicts folk Christian moral norms. However, God's wanderer Ionushka, the narrator of this legend, and with him Nekrasov himself, on the contrary, not only justify Kudeyar, but also consider his act a godly deed. The act of revenge itself is called a “miracle” (“A miracle happened to the hermit...”). It receives a religious-symbolic interpretation in the finale: at that same moment “a huge tree collapsed... the burden of sins rolled off the monk.” The fact is that both popular and canonical Orthodoxy do not at all consider humility and patience to be the absolute norm of Christian piety, true for all occasions in life. When Christ commanded to love enemies and forgive insults, he meant man’s personal enemies, but not the enemies of God. To fight the latter, God always had a “heavenly army” led by the Archangel Michael.

Glukhovsky’s serf lawlessness for the people is the lawlessness of Satan, for “fortification” is considered the mother of all sins for all classes of Russia. “Fortress” gave birth to the tormentor Glukhovsky, and the half-witted prince Utyatin, and the elder Gleb, who hid his freedom from the peasants and committed the “Sin of Judas.” Unlike Savely, Kudeyar, listening to Glukhovsky’s story, felt anger not for himself, not for a personal insult, but for blasphemy against a shrine, for mockery of his neighbors. That is why his act is not a sin, but a feat. The ending of the legend “About Two Great Sinners”, therefore, adapts the folk Christian worldview for the purposes of revolutionary protest. To Nekrasov, this combination seemed completely organic, corresponding to the deep foundations of folk spirituality. If you truly suffer, then you must not just wear chains and torture your body, but direct your sacrificial feat towards liberating the world from the satanic evil of the Glukhovskys.

Thus, the legend of Kudeyar prepares the appearance in the poem of the final symbolic image that crowns the entire gallery of “people's intercessors” - Grisha Dobrosklonov.

Nikolai Alekseevich Nekrasov is a great Russian poet of the 19th century. The main theme of his work is the people. Nekrasov
writes about the fate of the people, about their life, way of life, about the joys and sorrows of the people.
Such a work is the poem “Who Lives Well in Rus'?” This poem was written about the people and for the people. The poem "To whom
Is it good to live in Rus'?” is an encyclopedia of Russian life. His work N.A. Nekrasov began writing in 1863. And this one
the work continued until the end of Nekrasov’s life, although it remained unfinished.
In this poem, Nekrasov talks about the journey of seven men, about how they were looking for such a person who “lives
It’s fun, it’s free in Rus'.” And in the chapter “A Feast for the Whole World,” the men meet Grigory Dobrosklonov. And this meeting
completes the search for “who is happy in Rus'” and gives the poem a complete character.
Grisha Dobrosklonov was born into the family of an impoverished sexton. The family lived poorly and, if not for the peasants, Grisha and his brother
Savva would have died of hunger long ago:

... Thankfully - some bread
Vakhlak shared with Domna
They would have decayed in the ground long ago
Her own children
Don't be a Vakhlat hand
I would send you generously with anything.

His mother’s song “Salty” tells us about Grisha’s life in the family. Grisha's family had bread, because: “There is no bread -
will ask someone…”, but you have to pay money for salt, but there isn’t any. Grisha does not remember his studies at
seminaries:

Quietly in the seminary,
Where it was dark, cold,
Gloomy, stern, hungry...

It was no better there than at home. Even at night, he wakes up from hunger and waits for them to bring him rush and beater,
“which was given to them in the morning.” And only after arriving home Grisha and Savva “fed off”, thanks to “the men and Vlas -
godfather." Both Grisha and Savva paid them “to the best of my ability, I work, their affairs were handled in the city.” Grisha loves
your people. He sees all the needs of the people, since he comes from the people. Grisha also knew the capabilities of his people, he knows
What strengths do the people have? Already from childhood, he knows “that he will live for the happiness of the people.” In the chapter “A Feast for the Whole World,” the author
He shows us two paths: “one is spacious, the road is rough, a slave to passions.” Everyone follows this road, it’s not difficult
go. This road leads to wealth, career, power:

The other one is tight
The road is fair

And along this road there are people who are fighting for the happiness of the people. It is difficult to walk along it, and everyone will choose this road.
Grigory Dobrosklonov chose this path. The path for which:

Fate had in store for him
The path is glorious
Big name
People's Defender
Consumption and Siberia.

Nekrasov wants to show in Dobrosklonov’s story a pure heart, love for the people, courage of spirit and the fact that he fights for
happiness of the people:

Rus' has already sent a lot
Sons of their marked
The seal of God's gift,
On honest paths
I mourned a lot of them...

Grigory Dobrosklonov is a messenger of the people. The people themselves sent him to fight for the happiness and freedom of the peasants:

No matter how dark the vahlachina is,
How not to be overwhelmed by corvée
And slavery - and she
Having been blessed, I placed
Grigory Dobrosklonov has such a messenger.

We see that the people will not sit idly by, but will fight for their liberation.
Grisha is walking along a difficult road and he knows that the people will support him. His songs speak about this; and these songs are close to the people,
since they are written about the people, about their unfortunate lot. And Grisha believes in people's strength:

The army is rising
Uncountable,
The strength in her will affect
Indestructible!

Grisha Dobrosklonov is a revolutionary democrat. He is truly a happy man because he has a great goal in
life.
This goal is the struggle for the happiness of the people.

Problems and tests on the topic “About two great sinners.” (Analysis of the legend from N.A. Nekrasov’s poem “Who Lives Well in Rus'.”)”

• Spelling - Important topics for repeating the Unified State Exam in Russian

  Lessons: 5 Tasks: 7

• The basis of the word. Analysis of words by composition. Analysis of the word composition model and selection of words according to these models - Word composition 3rd grade

  Lessons: 1 Assignments: 9 Tests: 1

The peculiarity of Russian literature is that it has always been closely connected with current problems of social life. The great writers of Russia were deeply concerned about the fate of their homeland and people. Patriotism, citizenship and humanity were the main features of the poetry of Pushkin, Lermontov and Nekrasov. They all saw the meaning of their creativity in serving the people, in the struggle for their freedom and happiness. Both Pushkin and Lermontov affirmed the idea that the poet-prophet should “burn the hearts of people with his words,” “ignite a fighter for battle,” and bring people “pure teachings of love and truth.”

Nekrasov acted as the successor and continuer of these progressive traditions. His "muse of revenge and sorrow" became the protector of the oppressed. Nekrasov most fully outlined his views on the role of the poet and poetry in the poem “The Poet and the Citizen,” which is perceived as his poetic manifesto. The author’s main idea is affirmed in polemics with those who are trying to cleanse poetry of socio-political themes, considering them unworthy of high art. On behalf of a citizen, he reproaches the poet for leading the reader away from the pressing issues of our time into the world of intimate feelings and experiences.

It’s a shame to sleep with your talent;

It’s even more shameful in a time of grief

The beauty of the valleys, skies and sea

And sing of sweet affection...

Despite the fact that most of his works are full of the most bleak pictures of people's grief, the main impression that Nekrasov leaves in his reader is undoubtedly invigorating. The poet does not give in to the sad reality, does not bow his neck obediently before it. He boldly enters into battle with the dark forces and is confident of victory. Nekrasov’s poems awaken that anger that carries within itself the seed of healing. However, the entire content of Nekrasov’s poetry is not exhausted by the sounds of revenge and sadness about the people’s grief.

The poem “Who Lives Well in Rus'” is based on the thought that haunted the poet in the post-reform years: the people are free, but did this bring them happiness? The poem is so multifaceted that it is easier to consider it in parts. In the second part, in the chapter “On Two Great Sinners,” Nekrasov examined a controversial philosophical question: is it possible to atone for evil with evil? The point is that the chieftain of the robbers Kudeyar shed a lot of innocent blood, but over time he began to be tormented by remorse. Then he “took off the head of his mistress and pinned down Esaul,” and then “an old man in monastic robes” returned to his native land, where he tirelessly prays to the Lord to forgive him his sins.

An angel appears, points to a huge oak tree, and tells Kudeyar that his sins will be forgiven only when he cuts down this oak tree with the same knife with which he killed people. The robber gets down to business. Pan Glukhovsky drives by and a conversation ensues. Glukhovsky, about whom there are terrible stories, after listening to Kudeyar, grins:

Rescue

I haven't had tea for a long time,

In the world I honor only a woman:

Gold, honor and wine.

You have to live, old man, in my opinion:

How many slaves do I destroy?

I torment, torture and hang,

I wish I could see how I sleep!

Kudeyar attacks Glukhovsky and plunges a knife into his heart. Immediately the oak tree falls, and the hermit “rolled away... the burden of sins”...

Nekrasov, for the second time, as in the episode with Savely, where the men rebelled, enters into an argument with the Christian principles of forgiveness. On behalf of the peasants, he justifies the act of the repentant robber, believing that in the people’s soul there lives a “hidden spark” that is about to flare up into a flame... To some extent, Grisha Dobrosklonov is the exponent of change, of latent rebellion. He cannot be called the hero of the poem, since he came from another life, from the world of the future, but it is he who announces the new life of “all-powerful Mother Rus'” and calls for living not for the sake of humility, but for the sake of happiness and justice.

N. A. Nekrasov’s views on the role of poetry in public life found their followers in the person of many remarkable Russian writers of the 19th and 20th centuries, affirming the inextricable connection of literature with the life of the people. It, like a mirror, reflected his fate, all life's shocks and insights. Poetry even now helps people comprehend the tragic events of our time, looking for ways to harmony with peace and happiness.

The peculiarity of Russian literature is that it has always been closely connected with current problems of social life. The great writers of Russia were deeply concerned about the fate of their homeland and people. Patriotism, citizenship and humanity were the main features of the poetry of Pushkin, Lermontov and Nekrasov. They all saw the meaning of their creativity in serving the people, in the struggle for their freedom and happiness. Both Pushkin and Lermontov affirmed the idea that the poet-prophet should “burn the hearts of people with his words,” “ignite a fighter for battle,” and bring people “pure teachings of love and truth.”

Nekrasov acted as the successor and continuer of these progressive traditions. His “muse of revenge and sorrow” became the protector of the oppressed. Nekrasov most fully outlined his views on the role of the poet and poetry in the poem “The Poet and the Citizen,” which is perceived as his poetic manifesto. The author’s main idea is affirmed in polemics with those who are trying to cleanse poetry of socio-political themes, considering them unworthy of high art. On behalf of a citizen, he reproaches the poet for leading the reader away from the pressing issues of our time into the world of intimate feelings and experiences.

It’s a shame to sleep with your talent;

It’s even more shameful in a time of grief

The beauty of the valleys, skies and sea

And sing of sweet affection...

Despite the fact that most of his works are full of the most bleak pictures of people's grief, the main impression that Nekrasov leaves in his reader is undoubtedly invigorating. The poet does not give in to the sad reality, does not bow his neck obediently before it. He boldly enters into battle with the dark forces and is confident of victory. Nekrasov’s poems awaken that anger that carries within itself the seed of healing. However, the entire content of Nekrasov’s poetry is not exhausted by the sounds of revenge and sadness about the people’s grief.

The poem “Who Lives Well in Rus'” is based on the thought that haunted the poet in the post-reform years: the people are free, but did this bring them happiness? The poem is so multifaceted that it is easier to consider it in parts. In the second part, in the chapter “On Two Great Sinners,” Nekrasov examined a controversial philosophical question: is it possible to atone for evil with evil? The point is that the chieftain of the robbers Kudeyar shed a lot of innocent blood, but over time he began to be tormented by remorse. Then he “took off the head of his mistress and pinned down the captain,” and then “an old man in monastic robes” returned to his native land, where he tirelessly prays to the Lord to forgive him his sins.

An angel appears, points to a huge oak tree, and tells Kudeyar that his sins will be forgiven only when he cuts down this oak tree with the same knife with which he killed people. The robber gets down to business. Pan Glukhovsky drives by and a conversation ensues. Glukhovsky, about whom there are terrible stories, after listening to Kudeyar, grins:

Rescue

I haven't had tea for a long time,

In the world I honor only a woman:

Gold, honor and wine.

You have to live, old man, in my opinion:

How many slaves do I destroy?

I torment, torture and hang,

I wish I could see how I sleep!

Kudeyar attacks Glukhovsky and plunges a knife into his heart. Immediately the oak tree falls, the hermit “rolled away... the burden of sins”...

Nekrasov, for the second time, as in the episode with Savely, where the men rebelled, enters into an argument with the Christian principles of forgiveness. On behalf of the peasants, he justifies the act of the repentant robber, believing that in the people’s soul there lives a “hidden spark” that is about to flare up into a flame... To some extent, Grisha Dobrosklonov is the exponent of change, of latent rebellion. He cannot be called the hero of the poem, since he came from another life, from the world of the future, but it is he who announces the new life of “all-powerful Mother Rus'” and calls for living not for the sake of humility, but for the sake of happiness and justice.

N. A. Nekrasov’s views on the role of poetry in public life found their followers in the person of many remarkable Russian writers of the 19th and 20th centuries, affirming the inextricable connection of literature with the life of the people. It, like a mirror, reflected his fate, all life's shocks and insights. Poetry even now helps people comprehend the tragic events of our time, looking for ways to harmony with peace and happiness.

The ideological meaning of stories about sinners (based on the poem by N. A. Nekrasov “Who Lives Well in Rus'”)

It is not dull obedience—Friendly strength is needed. There are three chapters in the poem by N. A. Nekrasov: “About the exemplary slave - Yakov the Faithful”, “About two great sinners”, “Peasant sin” - united by the theme of sin. The author himself considered these parts of the work very important and vigorously objected to the censor’s banning of the story “About the exemplary slave - Yakov the Faithful.” This is what Nekrasov wrote to the head of the press department V.V. Grigoriev: “... made some sacrifices to the censor Lebedev, excluding a soldier and two songs, but I cannot throw out the story about Yakov, which he demanded under the threat of arresting the book - the poem will lose its meaning."

This chapter shows two images - Mr. Polivanov and his faithful servant Yakov. The landowner was “greedy, stingy... he was... cruel to the peasants...”. Despite this, Yakov “had only... joy: to groom, protect, please his master,” and without seeing any gratitude from the owner (“In the teeth of the exemplary slave, the faithful Yakov, I blew with my heel as I walked.” ). Yakov forgave his master everything:

People of servile rank

Real dogs sometimes:

The heavier the punishment,

That's why gentlemen are dearer to them.

The only thing he couldn’t stand was when the master gave his nephew as a recruit, seeing him as a rival. The author shows that the conflict that exists between the landowner and the peasant cannot be resolved peacefully:

No matter how much my uncle asked for his nephew,

The rival's master became a recruit.

The landowner's arbitrariness is so cruel that even Yakov, slavishly devoted to his master, having lost his human dignity, decides to take revenge. Revenge is cruel, terrible:

Yakov jumped onto a tall pine tree,

The reins at the top strengthened it,

He crossed himself, looked at the sun,

He put his head in a noose and lowered his legs!..

Yakov did not “dirty his hands with murder,” but committed suicide in front of the distraught gentleman. Such a protest made the landowner realize his sin:

The master returned home, lamenting:

“I am a sinner, a sinner! Execute me!

The chapter “About Two Great Sinners” talks about two sinners: the robber Kudeyar and Pan Glukhovsky. Kudeyar was the leader of twelve robbers, together they “shed a lot of blood of honest Christians.” But “suddenly the Lord awakened the Conscience of the fierce robber.”

Hearing the pleas for forgiveness, God showed the way to salvation: with the knife with which he killed, cut off the centuries-old oak tree. Years later, Pan Glukhovsky meets Kudeyar at this oak tree. Having heard the old man's story,“Mr. chuckled:

Rescue

I haven't had tea for a long time,

In the world I honor only a woman,

Gold, honor and wine.

You need to live, old man, in my opinion:

How many slaves do I destroy?

I torment, torture and hang,

I wish I could see how I sleep!

The hermit, overcome with anger, kills the master. What made the robber, who repented of his previous murders, take up the knife again? His anger was born of sympathy for the peasants of Pan Glukhovsky, who are forced to endure the bullying of their owner. The theme of cruel treatment of peasants is heard again. But the solution to this problem is different. Having killed the master, Kudeyar receives forgiveness:

Just now pan bloody

I fell my head on the saddle,

A huge tree collapsed,

The echo shook the whole forest.

A tree fell and a moose rolled over

The monk is off the burden of sins!..

The repentant sinner found his salvation by taking the path of intercession for the people.

The hero of the story “Peasant Sins” is the same: the master (“ammiral-widower”) and the peasant (his servant, Gleb). But here the master had already done a good deed before his death, signing a freedom certificate for all his peasants:

“From chain-links to freedom

Eight thousand souls are being released!”

But Gleb, seduced by the promises of an heir, “ruined” eight thousand souls of peasants: he allowed the will to be burned.

This chapter discusses the topic of peasant sin. Headman Gleb, for his own benefit, betrays his own fellow countrymen, dooming them to slavery:

For decades, until recently

Eight thousand souls were secured by the villain,

With family, with tribe; what a lot of people!

What a lot of people! Drop a stone into the water!

And this sin - the sin of betraying the interests of the people among the peasants themselves - turns out to be the most serious. The author shows that there will be no “freedom”, the people will “toil forever” as long as there are traitors among them and as long as the peasants tolerate them:

Oh man! Man! You are the most sinful of all

And for that you will suffer forever!

N.A. Nekrasov, trying to answer the question of how to throw off the chains of slavery and oppression, turns to the Orthodox religion, attributing to Christian ethics completely different features than the official church. The author does not call to forgive enemies, to live in fear and obedience, but blesses the great anger of man, born of compassion and sympathy for the oppressed. Having examined the internal unity of all three chapters, one can see the central problem of the poem: the peasants’ path to freedom and happiness. These chapters contain the main idea that the author wanted to convey to the reader: it is necessary to fight for freedom and rights.