What landowners are bred in Nekrasov's poem. The satirical image of the landowners in the poem by N.A. Nekrasov “Who should live well in Russia. Positive images of peasants

Introduction

Starting work on the poem "Who Lives Well in Russia", Nekrasov dreamed of creating a large-scale work that would reflect all the knowledge about the peasants he had accumulated over his life. From early childhood, a “spectacle of the people’s disasters” passed before the poet’s eyes, and his first childhood impressions prompted him to further study the way of peasant life. Hard work, human grief, and at the same time - the enormous spiritual strength of the people - all this was noticed by Nekrasov's attentive gaze. And it is precisely because of this that in the poem “To whom it is good to live in Russia”, the images of the peasants look so reliable, as if the poet personally knew his heroes. It is logical that the poem, in which the people are the main character, has a large number of peasant images, but it is worth looking at them more closely - and we will be struck by the diversity and liveliness of these characters.

The image of the main characters-wanderers

The first peasants the reader meets are the truth-seekers who argued about who lives well in Russia. For the poem, it is not so much their individual images that are important, but the whole idea that they express - without them, the plot of the work would simply fall apart. And, nevertheless, Nekrasov endows each of them with a name, a native village (the names of the villages are already eloquent in themselves: Gorelovo, Zaplatovo ...) and certain traits of character and appearance: Luka is an inveterate debater, Pahom is an old man. And the views of the peasants, despite the integrity of their image, are different, each does not deviate from his views until the fight. On the whole, the image of these peasants is a group one, and therefore the most basic features, characteristic of almost any peasant, stand out in it. This is extreme poverty, stubbornness and curiosity, the desire to find the truth. Note that describing the peasants dear to his heart, Nekrasov still does not embellish their images. He also shows vices, mainly general drunkenness.

The peasant theme in the poem “Who Lives Well in Russia” is not the only one - during their journey, the peasants will meet both the landowner and the priest, they will hear about the life of different classes - merchants, nobles, clergy. But all other images in one way or another serve to more fully reveal the main theme of the poem: the life of peasants in Russia immediately after the reform.

Several mass scenes are introduced into the poem - a fair, a feast, a road along which many people are walking. Here Nekrasov portrays the peasantry as a single entity that thinks the same way, speaks unanimously and even sighs at the same time. But at the same time, the images of the peasants depicted in the work can be divided into two large groups: honest working people who value their freedom and peasant slaves. In the first group, Yakim Nagoi, Ermil Girin, Trofim and Agap are especially distinguished.

Positive images of peasants

Yakim Nagoi is a typical representative of the poorest peasantry, and he himself looks like “mother earth”, like “a layer cut off by a plow”. All his life he works "to death", but at the same time remains a beggar. His sad story: he once lived in St. Petersburg, but started a lawsuit with a merchant, ended up in prison because of her and returned from there “like a peeled Velcro” - nothing surprises listeners. There were many such destinies in Russia at that time ... Despite hard work, Yakim has enough strength to stand up for his compatriots: yes, there are many drunken men, but there are more sober ones, they are all great people "in work and in revelry." Love for the truth, for honest work, the dream of transforming life (“there should be thunder”) - these are the main components of the image of Yakim.

Trofim and Agap complement Yakim in some way, each of them has one main character trait. In the image of Trofim, Nekrasov shows the infinite strength and patience of the Russian people - Trofim once demolished fourteen pounds, and then returned home barely alive. Agap is a lover of truth. He is the only one who refuses to participate in the performance for Prince Utyatin: “The possession of peasant souls is over!”. When they force him, he dies in the morning: it is easier for a peasant to die than to bend back under the yoke of serfdom.

Ermil Girin is endowed by the author with intelligence and incorruptible honesty, for which he is chosen as burgomaster. He “didn’t twist his soul”, and once having strayed from the right path, he could not live not by the truth, he brought repentance before the whole world. But honesty and love for their compatriots do not bring happiness to the peasants: the image of Yermila is tragic. At the time of the story, he is sitting in prison: this is how his help to the rebellious village turned out.

Images of Matryona and Savely

The life of the peasants in Nekrasov's poem would not have been fully depicted without the image of a Russian woman. To reveal the "women's share", which "woe is not life!" the author chose the image of Matrena Timofeevna. “Beautiful, strict and swarthy,” she tells in detail the story of her life, in which she was happy only then, how she lived with her parents in the “girls hall”. After that, hard work began, along with men, work, nit-picking relatives, and the death of the firstborn mangled the fate. Under this story, Nekrasov singled out a whole part in the poem, nine chapters - much more than the stories of the rest of the peasants occupy. This well conveys his special attitude, love for a Russian woman. Matryona impresses with her strength and stamina. She bears all the blows of fate without a murmur, but at the same time she knows how to stand up for her loved ones: she lies down under the rod instead of her son and saves her husband from the soldiers. The image of Matryona in the poem merges with the image of the people's soul - long-suffering and long-suffering, which is why the woman's speech is so rich in songs. These songs are often the only way to pour out your longing...

Another curious image adjoins the image of Matrena Timofeevna - the image of the Russian hero, Savely. Living out his life in the family of Matrona (“he lived a hundred and seven years”), Savely thinks more than once: “Where are you, strength, gone? What were you good for?" The strength was all gone under rods and sticks, wasted during overwork on the German and wasted away in hard labor. The image of Savely shows the tragic fate of the Russian peasantry, heroes by nature, leading a completely unsuitable life for them. Despite all the hardships of life, Savely did not become embittered, he is wise and affectionate with the disenfranchised (the only one in the family protects Matryona). Shown in his image is the deep religiosity of the Russian people, who were looking for help in faith.

The image of the peasant-serfs

Another type of peasants depicted in the poem are serfs. The years of serfdom have crippled the souls of some people who are accustomed to crawling and can no longer imagine their lives without the power of the landowner over themselves. Nekrasov shows this on the examples of the images of the serfs Ipat and Yakov, as well as the headman Klim. Jacob is the image of a faithful serf. He spent his whole life on fulfilling the whims of his master: “Jakov had only joy: / To groom, protect, appease the master.” However, one cannot live with the master “ladok” - as a reward for the exemplary service of Yakov, the master gives his nephew as a recruit. It was then that Jacob's eyes were opened, and he decided to take revenge on his offender. Klim becomes the boss thanks to the grace of Prince Utyatin. A bad owner and a lazy worker, he, singled out by a master, flourishes from a sense of self-importance: "A proud pig: it itched / O master's porch!" Using the example of the headman, Klima Nekrasov shows how terrible yesterday's serf who got into the bosses is one of the most disgusting human types. But it is difficult to lead an honest peasant heart - and in the village Klim is sincerely despised, not afraid.

So, from the various images of the peasants “Who should live well in Russia”, a whole picture of the people is formed as a huge force, already gradually beginning to rise up and realize its power.

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They don't have a soul in their chest

They have no conscience in their eyes.

N. Nekrasov. Who lives well in Russia

The poem “To whom it is good to live in Russia” is the final work of N. A. Nekrasov. In it, the poet fully and comprehensively shows the life of the Russian people in grief and in “happiness”.

You work alone, And as soon as the work is over, Look, there are three equity holders: God, the king and the master!

The landowner Obolt-Obolduev, whom the seekers of happiness meet on the way, is “a gentleman round, mustachioed, pot-bellied ... ruddy”, but cowardly and hypocritical. From his story, one can understand that the landowner's happiness remained in the past, when his chest breathed "freely and easily", when "everything amused the master", since everything belonged to him alone: ​​the trees, the forests, and the fields were its actors, "music". Nobody prevented Obolt-Obolduev from showing his imperious, despotic character in his own possessions:

There is no contradiction in anyone, Whom I want - I will have mercy, Whom I want - I will execute. The law is my desire! The fist is my police!

From the cruel landowner, the peasants every spring asked “to the other side”, and returning in the fall, they had to bring him “above the corvée” “voluntary gifts”, pleasing not only Obolt-Obolduev, but also his wife, children.

The words of the landowner about the times that came after the abolition of serfdom are sad: “Now Russia is not the same!” The parasite and the hypocrite are worried that the landowner has lost power over the peasants, from whom one can no longer wait for the former respect for the master. He also complains that the poor have begun to work less and worse:

The fields are unfinished, the crops are not sown, there is no trace of order!

However, the arrogant, lazy and self-satisfied landowner does not intend to work himself:

Noble estates We do not learn to work.

The landowner is crying from grief and hopelessness, because he does not know how to live differently. He feels that the times of parasitism and shameless exploitation of the peasants are passing.

A vivid picture of the arbitrariness of the landlords over the peasants after their "liberation" is depicted on the example of the landowner Bolshiy Vakhlakov Utyatin, who was immensely rich, which gave him the right to arbitrariness, arbitrariness: "he's been a weirdo, fooled all his life." He was so sure of the inviolability of his position and strength that even after the reform he defended "his noble rights, sanctified for centuries." The peasants hated the landowner from the bottom of their hearts, but after they were released "to freedom", they were given uncomfortable lands, in which "there were no pastures, then meadows, then forests, then a watering hole." Therefore, believing the promise of Utyatin's heirs to cut off the meadow for them after the death of their father, they agreed to play serfs out of themselves. They suffered a lot of insults and suffering during this period from a sick, dying landowner, but after his death they didn’t give them the meadows - they didn’t say thank you! material from the site

The legend “On Two Great Sinners” ends in a completely different way, where the rich, noble, infinitely cruel and merciless pan Glukhovskaya acts. While mocking the peasants, he does not feel any remorse:

How many slaves I destroy, I torture, torture and hang, And I would look at how I sleep!

Pan Glukhovsky is killed by the ataman of the robbers Kudeyar, who has committed many evil and dirty deeds in his life, but for this murder Kudeyar receives the forgiveness of all his past sins. The revolutionary meaning of the legend is that the landowners must be destroyed, and not patiently fulfill their whims.

Through the whole poem, Nekrasov carries the idea that after the reform, no matter how enslaving for the peasants it may be, the long-awaited changes have come in the life of the Russian people. And this became clear not only to the peasants, but also to the landowners:

Oh life is big! Sorry, goodbye forever! Farewell to landlord Russia! Now not the same Russia!

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The crowning achievement of N. A. Nekrasov is the folk epic poem “Who should live well in Russia”. In this monumental work, the poet sought to show as fully as possible the main features of contemporary Russian reality and reveal the deep contradictions between the interests of the people and the exploitative essence of the ruling classes, and above all the local nobility, which in the 20-70s of the XIX century had already completely outlived itself as an advanced class. and began to hinder the further development of the country.

In a dispute between peasants about “who lives happily, freely in Russia,” the landowner was declared the first contender for the right to call himself happy. However, Nekrasov significantly expanded the plot framework outlined by the plot of the work, as a result of which the image of the landowner appears in the poem only in the fifth chapter, which is called “The Landowner”.

For the first time, the landowner appears to the reader as the peasants saw him: "Some gentleman is round, mustachioed, pot-bellied, with a cigar in his mouth." With the help of diminutive forms, Nekrasov conveys the condescending, contemptuous attitude of the peasants towards the former owner of living souls. The following author's description of the appearance of the landowner Obolt-Obolduev (Nekrasov uses the meaning of a surname) and his own story about his "noble" origin further enhances the ironic tone of the narration.

The basis of the satirical image of Obolduev is a striking contrast between the significance of life, nobility, scholarship and patriotism, which he attributes to himself with “dignity”, and the actual insignificance of existence, extreme ignorance, emptiness of thoughts, baseness of feelings. Grieving about the pre-reform time, dear to his heart, with "every luxury", endless holidays, hunting and drunken revelry, Obolt-Obolduev takes the absurd pose of the son of the fatherland, the father of the peasantry, who cares about the future of Russia. But let us remember his confession: "He littered the people's treasury." He makes ridiculous "patriotic" speeches: "Mother Russia, willingly lost her chivalrous, warlike, majestic appearance." The enthusiastic story of Obolt-Obolduev about the life of landlords under serfdom is perceived by the reader as an unconscious self-exposure of the insignificance and meaninglessness of the existence of former serfs.

For all his comicality, Obolt-Obolduev is not so harmlessly funny. In the past, a convinced serf-owner, even after the reform he hopes, as before, "to live by the labor of others", in which he sees the purpose of his life.

However, the times of such landlords are over. This is felt both by the feudal lords themselves and by the peasants. Although Obolt-Obolduev speaks to the peasants in a condescending, patronizing tone, he must endure the unequivocal peasant mockery. Nekrasov also feels this: Obolt-Obolduev is simply unworthy of the author's hatred and deserves only contempt and unfriendly ridicule.

But if Nekrasov speaks of Obolt-Obolduev with irony, then the image of another landowner in the poem - Prince Utyatin - is described in the chapter "Last Child" with obvious sarcasm. The very title of the chapter is symbolic, in which the author, sharply sarcastically using to some extent the technique of hyperbolization, tells the story of a tyrant - a "last child" who does not want to part with the feudal orders of landlord Russia.

If Obolt-Obolduev nevertheless feels that there is no return to the old, then the old man Utyatin, who has gone out of his mind, even in whose appearance there is little human left, over the years of lordship and despotic power, has become so imbued with the conviction that he is the "divine grace" master, to whom "on it is written to the family to watch over the stupid peasantry”, that the peasant reform seems to this despot something unnatural. That is why it was not difficult for relatives to assure him that "the peasants were ordered to turn back the landowners."

Talking about the wild antics of the "last child" - the last feudal lord Utyatin (which seem especially wild in the changed conditions), Nekrasov warns of the need for a decisive and final eradication of all remnants of serfdom. After all, it was they, preserved in the minds of not only former slaves, who ultimately killed the “intractable” peasant Agap Petrov: “If it were not for such an opportunity, Agap would not have died.” Indeed, unlike Obolt-Obolduev, Prince Utyatin, even after serfdom, remained in fact the master of life (“It is known that it was not self-interest, but arrogance that cut him off, he lost Mote”). Ducks are also feared by wanderers: “Yes, the master is stupid: sue later ...” And although Posledysh himself - the “holy fool landowner”, as the peasants call him, is more ridiculous than scary, Nekrasov’s ending of the chapter reminds the reader that the peasant reform did not bring a genuine liberation to the people and real power still remains in the hands of the nobility. The prince's heirs shamelessly deceive the peasants, who eventually lose their water meadows.

The whole work is imbued with a sense of the inevitable death of the autocratic system. The support of this system - the landowners - are depicted in the poem as "last-born", living out their lives. The ferocious Shalashnikov has long been gone from the world, Prince Utyatin died a "landowner", the insignificant Obolt-Obolduev has no future. The picture of the deserted manor estate, which is taken away brick by brick by the servants, has a symbolic character (chapter "Peasant Woman").

Thus, opposing in the poem two worlds, two spheres of life: the world of the gentlemen of the landowners and the world of the peasantry. Nekrasov, with the help of satirical images of landowners, leads readers to the conclusion that the happiness of the people is possible without Obolt-Obolduev and the Utyatins, and only when the people themselves become the true masters of their lives.

Works on Literature: Images of landlords in the poem by N. A. Nekrasov “Who should live well in Russia” The plot basis of the poem "To whom it is good to live in Russia" is the search for a happy person in Russia. N. A. Nekrasov aims to cover as widely as possible all aspects of the life of the Russian village in the period immediately after the abolition of serfdom. And therefore, the poet cannot do without describing the life of Russian landowners, especially since who, if not them, in the opinion of peasant walkers, should live "happily, at ease in Russia."

Stories about landlords are present throughout the poem. The peasants and the master are irreconcilable, eternal enemies. "Praise the grass in a haystack, and the master in the coffin," says the poet. As long as gentlemen exist, there is not and cannot be happiness for the peasant - this is the conclusion to which N. A. Nekrasov leads the reader of the poem with iron consistency. Nekrasov looks at the landlords through the eyes of the peasants, without any idealization and sympathy, drawing their images. The landowner Shalashnikov is shown as a cruel tyrant and oppressor, subjugating his own peasants by "military force". The "greedy, stingy" Mr. Polivanov is cruel, incapable of experiencing a sense of gratitude and accustomed to doing only as he pleases.

In the chapters "Landowner" and "Last Child" N. A. Nekrasov generally shifts his gaze from popular Russia to landowner Russia and introduces the reader to a discussion of the most acute moments of Russia's social development. The meeting of the peasants with Gavrila Afanasyevich Obolt-Obolduev, the hero of the chapter "The Landowner", begins with misunderstanding and irritation of the landowner. It is these feelings that determine the whole tone of the conversation. Despite the fantastic nature of the situation when the landowner confesses to the peasants, N.A.

In conditions of complete impunity, the rules of behavior of the landlords, their habits and views were formed: The law is my desire! The fist is my police! Sparking blow, Furious blow, Cheekbone blow! But the landowner immediately stops short, trying to explain that strictness, in his opinion, came only from love. And he recalls, perhaps, even scenes dear to the heart of the peasant: a common prayer with the peasants during the all-night service, the gratitude of the peasants for the lord's mercy. It's all gone. "Now Russia is not the same!

"- Obolt-Obolduev says bitterly, talking about the desolation of estates, drunkenness, thoughtless cutting down of gardens. And the peasants do not interrupt, as at the beginning of the conversation, the landowner, because they know that all this is true. The abolition of serfdom hit" one end of the master , others for a peasant ... "The landowner weeps in self-pity, and the peasants understand that the end of serfdom was a real grief for him. The chapter" Landowner "leads the reader to an understanding of the reasons why serf Russia could not be happy. N.

A. Nekrasov leaves no illusions, seeing that a peaceful solution to the age-old problem of landlords and peasants is impossible. Obolt-Obolduev is a typical image of a feudal lord who was accustomed to living according to special standards and considered the labor of the peasants a reliable source of his abundance and well-being. But in the chapter "Last Child" N. A. Nekrasov shows that the habit of ruling is just as characteristic of the landowners as of the peasants - the habit of submitting. Prince Utyatin is a gentleman who "has been acting weird all his life, fooling around." He remained a cruel despot-serf-owner even after 1861.

The whole appearance of the landowner can be considered a symbol of dying serfdom: The nose is beaked like a hawk, The mustache is gray, long And different eyes: One healthy one glows, And the left one is cloudy, cloudy, Like a pewter penny! The news of the royal decree leads to the fact that Utyatin had a stroke: It is known that it was not self-interest, but arrogance cut him off, he lost Mote. And the peasants play a ridiculous comedy, helping the landowner to remain convinced that serfdom has returned. "Last child" becomes the personification of the master's arbitrariness and the desire to outrage the human dignity of the serfs. Completely unaware of his peasants, the "Last Child" gives absurd orders: he orders "the widow Terentyeva to marry Gavrila Zhokhov, to fix the hut again, so that they live in it, be fruitful and rule the tax!" The peasants greet this order with laughter, as "that widow is under seventy, and the groom is six years old!" The "Latter" appoints the deaf-mute fool as a watchman, orders the shepherds to calm the herd so that the cows do not wake up the master with their lowing. Not only are the orders of the "Last Child" absurd, even more absurd and strange is he himself, stubbornly refusing to come to terms with the abolition of serfdom. The chapter "Last Child" clarifies the meaning of the chapter "Landlord".

From the pictures of the past, N. A. Nekrasov moves on to the post-reform years and convincingly proves that old Russia is changing its appearance, but the feudal lords have remained the same. Fortunately, their slaves are gradually beginning to change, although there is still a lot of humility in the Russian peasant.

There is not yet that movement of popular strength that the poet dreams of, but the peasants are no longer waiting for new troubles, the people are awakening, and the poet hopes: Russia will not stir, Russia is like a dead one! And a spark hidden in it caught fire ... "The Legend of the Two Great Sinners" sums up a kind of conclusion to N. A. Nekrasov's thoughts about sin and happiness. In accordance with the ideas of the people about good and evil, the murder of the cruel pan Glukhovsky, who, boasting, teaches the robber: One must live, old man, in my opinion: How many slaves I destroy, I torture, I hang, And I would look how I sleep! -becomes a way to cleanse your soul from sins.

This is a call addressed to the people, a call to get rid of tyrants.

Definitely bad characters. Nekrasov describes various perverted relations between landowners and serfs. The young lady, who whipped the peasants for swearing, seems kind and affectionate compared to the landowner Polivanov. He bought a village for bribes, in it he “freed himself, drank, drank bitter”, was greedy and stingy. The faithful serf Yakov took care of the master, even when his legs were taken away. But the master shaved his only nephew Yakov into a soldier, seduced by his bride.

Separate chapters are devoted to two landowners.

Gavrila Afanasyevich Obolt-Obolduev.

Portrait

To describe the landowner, Nekrasov uses diminutive suffixes and speaks of him with disdain: a round gentleman, mustachioed and pot-bellied, ruddy. He has a cigar in his mouth, and he carries a C grade. In general, the image of the landowner is sugary and not formidable at all. He is middle-aged (sixty years old), "dignified, stocky", with a long gray mustache and valiant gimmicks. The contrast of tall men and a squat gentleman should make the reader smile.

Character

The landowner was frightened by the seven peasants and drew a pistol as plump as himself. The fact that the landowner is afraid of the peasants is typical of the time of writing this chapter of the poem (1865), because the peasants who received the release were happy to take revenge on the landowners if possible.

The landowner boasts of his "noble" origin, described with sarcasm. He says that Obolt Obolduev is a Tatar who entertained the queen with a bear two and a half centuries ago. Another of his maternal ancestor, three hundred years ago, tried to set fire to Moscow and rob the treasury, for which he was executed.

Lifestyle

Obolt-Obolduev cannot imagine his life without comfort. Even talking with the peasants, he asks the servant for a glass of sherry, a pillow and a carpet.

The landowner recalls with nostalgia the old days (before the abolition of serfdom), when all nature, peasants, fields and forests worshiped the master and belonged to him. Noble houses argued in beauty with churches. The life of the landowner was a continuous holiday. The landowner kept many servants. In the autumn he was engaged in dog hunting - primordially Russian fun. During the hunt, the landowner's chest breathed freely and easily, "the spirit was transferred to the old Russian orders."

Obolt-Obolduev describes the order of the landowner's life as the absolute power of the landowner over the serfs: "There is no contradiction in anyone, whom I want - I will have mercy, whom I want - I will execute." The landowner can indiscriminately beat the serfs (the word hit repeats three times, there are three metaphorical epithets to it: sparkling, furious, cheekbones). At the same time, the landowner claims that he punished lovingly, that he took care of the peasants, set tables for them in the landowner's house on a holiday.

The landowner considers the abolition of serfdom to be similar to breaking the great chain that binds the lords and the peasants: “Now we don’t beat the peasant, but we don’t have paternal mercy on him either.” The estates of the landowners have been dismantled brick by brick, the forests have been cut down, the peasants are robbing. The economy also fell into decay: "The fields are unfinished, the crops are not sown, there is no trace of order!" The landowner does not want to work on the land, and what his purpose is, he no longer understands: “I smoked the sky of God, wore the royal livery, littered the treasury of the people and thought to live like this for a century ...”

Last

So the peasants called their last landowner, Prince Utyatin, under whom serfdom was abolished. This landowner did not believe in the abolition of serfdom and became so angry that he had a stroke.

Fearing that the old man would deprive him of his inheritance, his relatives told him that they had ordered the peasants to be returned to the landlords, and they themselves asked the peasants to play this role.

Portrait

The latter is an old old man, thin as hares in winter, white, with a beak like a hawk's nose, long gray mustaches. Seriously ill, he combines the helplessness of a weak hare and the ambition of a hawk.

Character traits

The last petty tyrant, "fools in the old way", because of his whims, both his family and the peasants suffer. For example, I had to spread a ready stack of dry hay just because the old man thought it was wet.

The landowner Prince Utyatin is arrogant, he believes that the nobles have betrayed their age-old rights. His white cap is a sign of the landowner's power.

Utyatin never valued the lives of his serfs: he bathed them in an ice-hole, forced them to play the violin on horseback.

In old age, the landowner began to demand even greater nonsense: he ordered to marry a six-year-old to a seventy-year-old, to appease the cows so that they would not moo, instead of a dog, appoint a deaf-mute fool as a watchman.

Unlike Obolduev, Utyatin does not find out about his changed status and dies, "as he lived, as a landowner."

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