Satirical image of the helpers of N.A. Nekrasov “Who in Russia should live well. To whom in Russia live well all helpers

It would be wrong to say that skin zustrich kill heroes sing "To whom in Russia live well" we are wiser. So, zustrіchayuchi "round gentleman" - assistant Obolt-Obolduev, The villagers lead a lot of language:

Tell us in God's way
Chi licorice life helper?
Ty yak - freely, happily,
Do you live as a helper?

Board of il reactsiya Mandrivnikiv on the rosovlys of the pantry about those, Yak Vazhoko Prostykoye Strokennie - as well as moral - Rosiyki villagers: їanya of the fearful, the sideli in the yogo of the soda, that stink of people of "low birth".

In fact, the whole chapter is “measures of the panska” - here it is more important that the helper’s thought about the helper’s station and about the villagers is presented. And at the same hour, the peasants are not without helpless witnesses: if you don’t dare to tell the assistant, they stink at your own thoughts. First of all, thoughts allow you to put a “measure of a gentleman” with a “measure of a villager”, to sing a return beck of the painted Obolt-Obolduevim of the idyllic life of helpers and villagers for wealth and at once touch the soul of a villager.

The head reveals the truth that has formed for the fates of slavery: the assistant of that villager to speak different language, one and the same one under them is taken in a different way. Those that the helper considers “good” for the peasant, mandrivniks do not see “happiness”. The villagers and the helper have a different understanding of the “poshani” that they tell the rozmov about the birth. The author does not start Rozmov in a vipadkovo way about the “happiness” of a helper from the yogo family. The history of the ancestors of Obolt-Obolduev reveals, for all the satirical tales of the life of Russia: the arbiters of the peasants’ lives took away the nobility for the memory of the Russian sovereign. “Poshana” for a helper is a long-standing family, but what is not just merit before the state, before the people.

Listening to the idyllic admonishment of the helper about the past "prosperity", the villagers in their own way accept the same "prosperity", especially if there is a need for "estate". The stench does not compete with the helper, they do not quarrel with youma. But the thoughts of the peasants, conveyed by the author, reveal the right sense of "idil", for which you yourself stand the humiliation of the villagers and violence against their souls. So, if the assistant paints a picture of the “spiritual controversy” of the assistants and the villagers, they prayed at once in the lord’s booth at the hour of the “skinned twelfth saint”, the villagers, pogodzhuyuchisya in a voice, marvel at themselves:

“Stake zbivav їх, chi sho, ti
Pray until the pansky house? .. "

What made the “happiness” of the helper still in his recent life? The first thing that the helper writes like that, that he calls wine “shanoi”, is to conquer the villagers and inspire nature itself:

Chi pіdesh village -
Villagers roll at their feet,
Come with forest dachas
With hundred trees
Foxes are squirming!

Yogo rozpovіd diysno perekonuє: "alive wines, as in Christ's bosom": holy, watered, in that empty life became the "happy" life of the helpers. Ale "happy" boo and the people, sing the helper. "Happy" yogo, as if vvazha Obolt-Obolduev, it was supposed - at the caress of a helper, at a fit helper. Thinking about the recent past, if I’m an inseparable ruler of the patrimony (“I don’t rub it in anyone, / I’ll have mercy on whom I want, / I’ll have mercy on whom I want. / The law is my bajan! / The fist is my police!<...>”), vin schiro perekonany, scho earlier vin “well alive” with his “patrimony”.

Ale "panskaya mirochka" does not stray from the peasant. Wait a minute about those that the “life” of the helper of the truth was enviable, the villagers-mandrivniki would be more skeptical to hear about the “happiness” of the patrimony. Obolt-Obolduev’s invincible nourishment: “So, benefactors, / I live from my patrimony, / Why is it not so, good? ..” Life is much more enviable, / Do not need to die!

However, none of the unfortunate assistants are given to mandrivers either contrived or comedic. Behind the cares of the helper of justice, the problem of Russian life is even more important. The generations of the Russian nobility, who lived for the rahunok of someone else's, gratuitous work, turned out to be absolutely unimaginable until the next life. Having lost the lords of the land, but having spent free laborers, the stench of the land that they lie down, they take not like a mother-year-old, but like a “mother”. Pratsya is unimaginable for them because of the "feeling delicate" and "pride". To paraphrase Nekrasov, we can say that “the sound is strong over the helper” - a sound to an empty life. Throw to the organizers of the reform, what to sound like a helper’s voice, not a little funny, a little like drama, - after them it’s a lot of setting up to life, as if it was molded by a stretch of a century:

And how true
We understood our obov'yazok parmilkovo,
І our confession
Not in the fact that I have long been,
Gіdnіst nobility
Pіdrimuvati poluvannyam,
Pirami, every kind of rozkishshu
I live my practice,
So it was necessary earlier
Say... What am I learning?

Nevipadkovo at the center of the head - a symbolic picture of a funeral ringing ringing. The funeral ring for the dead peasant's assistant takes as a farewell to the peasant's life: “Telephoning is not for the peasant! / According to the life of the pomіshchitsky / Call! .. Oh, life is wider! / Probach - goodbye navіk! / Goodbye and Rus' helper! And, what is important, the villagers recognize the helper's drama and the villagers: with their thoughts about the gravely unfortunate and the chapter ends:

The great lanceug is torn,
Torn - jumped:
One touch on the pan,
Inshim for a man!

For super-men, for the one “who has a fun, free life in Russia”, the first contender for the title of a happy person is an assistant. To marvel at the landowner, happiness sings of the revolutionary struggle, which painfully experienced the subjugation of the people, which darkens that downtroddenness, virues the eyes of the enslaved villagers themselves.

Axis portrait of the first helper:

... round,

Bushy, pot-bellied,

From a cigarette at the mouth.

... rum'yanky,

Sanisty, prisadkuvaty,

Sixty years;

Vusa sivі, dovgі,

Well done brunki...

The round and ruddy Obolt-Obolduev, who ended his rozpovid-pogadnym, with all his comicality, is not innocent. At the distribution of "Pomishchik" the author sang a satirical show of the valiant battle of this portly despot. With whom, Obolt-Obolduev vikrivayet not only at the moment I regret the past days, if “the breasts of the landlord went wild freely and easily”: .. .Whoever I want, I will have mercy,

Whom I want - a stratum.

The law is my bazhannya!

The fist is my police!

Blow іkrosipalny,

Teething blow.

Cheekbone blow!

Not less terrible Obolt-Obolduev and in his sloppy-headless pose of a patriot, what about the future of Russia.

Not for myself

We Skoda, what are you, Mother Russia,

Ohoche wasted

Your own face, warrior,

Great look!

Russia is not German.

We feel more delicate

We are proud!

Become noble

We don't learn praci.

We have an official of filth

And you don’t know that pidlog ...

Obvious non-leadership, embezzlement of public funds, empty conspiracies, nitty pochuttiv Obolt-Obolduev, yogo building to live with someone else’s practice on aphrodisiacs about greed for Russia, about those who “fields are underpaid, planted – underdosed, order is not allowed, villagers follow!” spy-suspicious visnovok:

The great lanceug is torn,

Torn - jumped:

One touch on the pan,

Inshim for a man!

No less striking is the image of another helper with the same “nickname to speak” - Prince Utyatin the Last. The statement of the author of this character is seen already in the caricature description of his splendid look:

Nіs dzhobom, like a hawk,

Vusa sivі, dovgі

I - different eyes:

One healthy - glow,

And livy - kalamutny, frown,

Like a tin sin!

It is symbolic that she herself called the chapter about that old assistant, who, having seen it from the mind, is “Last”. With great sarcasm, the sir, who “wondered all the time, fooled”, is ready to take on faith and himself to the satisfaction of the performance, which is played for the new wine city by a lot of slacks. The very thought about whether the peasant reform of the flooring is not put into Utyatina’s head, because his relatives-sadkoymtsy do not have any difficulties to sing yoga, that “the peasants were punished to turn around.” For that reason, the words of the burmistre sound like licorice music, taken without knowing their sarcastic essence:

It's written for you

Keep the peasantry foolish,

And we pratsyuvati, listen,

Pray for paniv!

Now the order is new,

And vin to fool in the old way ...

Why should the truly wild orders of this "holy fool" be helped by the people: to "friend Gavrila Zhokhov on the widow of Terentiev, fix the hut anew, so that they lived with him, procreated and ruled the tax!" and to the betrothed - six fates! ”; a deaf-mute fool is appointed as a caretaker of the landlord's garden; the shepherds are punished to make koriv, ​​so that they do not wake up the pan to their torments.

Ale and zovsіm not holy fools of the spadkoєmtsі of Prince Utyatin foolishly deceive the villagers, allowing them to blame them for pouring onions. So nothing, in fact, changes between the nobles and the villagers: in some - power and wealth, in others - nothing, the crime is evil and without rights.

At the distribution of “Savelіy, the hero of Holy Russia” there is the image of one more helper-kryposnik-zhorstogo Shalashnіkov, “by the force of the Viysk” pissed off the villagers, who beat them out of dues:

Chudovo Drav Shalashnikov.

Judging from the reports about the new, nothing else, this non-human animal-helper did not die. To that th "do not have a great income otrimuvav".

Wondering at Obolt-Obolduev, Prince Utyatin, zhorstok-hearted Shalashnikov, chitach razumіє, that it is possible to be happy in Russia, then only without such "God's mercy" panіv, they do not care to be separated from the krіposnitsky orders of the pomіshchitskoi Russia.

Sing a satirical directive to “To whom in Russia to live well” confirms the symbolic picture of the old lady’s sadibi, like a door stretching along the celin. It is in tune with the author's thoughts, which are depicted in the poem by all the "nasledki" live out their life, like, on Nekrasov's reconciliation, they live out their life and the autocratic system of Russia, which gave rise to such helpers-kriposnikiv.

Sing the jokes of a happy man in Russia as the plot basis. N. A. Nekrasov put himself as a meta yakomoga more widely about all aspects of the life of the Russian village in the period without intermediary after the claim of strong law. And he can’t sing to get along without a description of the life of Russian helpers, even more so, who, if not for him, in the mind of the villagers, can live "happily, freely in Russia." The men of that pan are implacable, eternal enemies. "Praise the grass in a haystack, and the pan in the thorns," he seems to sing. As long as there is a panorama, it is impossible and impossible for the peasants to be happy - the axis of that visnovka, to which N. A. Nekrasov sing a read.

At the helpers of Nekrasov, the eyes of the villagers marvel, without any idealization, that they are very small images of them. Shalashnikov's helper, a cruel tyrant-spoiler of testimonies, "bringed his villagers with the help of military force". Zhorstoy and greedy Pan Polivanov, not a man of good old age, and called to repair only in such a way as to be tempted.

Episodic riddles about “lady” are present in the last text, sing, and at the chapter “Helper” and part of “The Last One” sings more and more your look from the people's Russia to Russia as a helper and introduce a reader to discuss the most important moments in the social development of Russia.

Zustrich peasants from Gavrilo Opanasovich Obolt-Obolduev, the hero of the head of the "Helper", starts from the unreasonable robbing of the helper. The qi themselves almost signify the whole tone of the move. For all the fantastical nature of the situation, if the assistant speaks to the villagers, M.A. Nekrasov even subtly conveys the experience of the colossal kriposnik, to whom the thought about the freedom of the villagers is unbearable. In rozmovі z shukachami truth Obolt-Obolduev constantly “lamaetsya”, z gluzuvannyami sound yoga words:

... Put on hats,

Sit down, gentlemen)

Satirically and angrily, he sings about the life of helpers in the recent past, if "the breasts of the helpers went wild freely and easily." Obolt-Obolduev talk about those hours with pride and confusion. Barin, like a Volodymyr with “baptized power”, having been a reigning tsar at his estate, de everything “reproached” you:

Nі z kim wipe,

Whom I want - I have mercy

Whom I want - a stratum, -

guess about the big helper. In the minds of total bezkarnosti, the rules for the behavior of helpers were formed, look at their signs:

The law is my bazhannya!

The fist is my police!

Blow іkrosipalny,

Teething blow,

Cheekbone blow!

But the assistant immediately hovers, trying to explain that suvorist, in my opinion, was no more than a fool. I guess, it’s possible, to inspire a scene dear to the heart of a villager: I’ll sing a prayer with the villagers for the hour of the all-day service, thanks to the villagers for the gentleman’s affection. Everything went well. "Now Russia is not the same!" - to speak loudly Obolt-Obolduev, rozpovidayuchi about the desertion of gardens, drinking, thoughtless cutting of gardens. And do not interrupt the villagers, as if on the cob of the cob, the helper, to know that everything is true. The slander of the strong right rightly hit "one point in the pan, the other in the peasant."

The head of "Help" leads the reader to the reason why Russia could not be strong and happy. N. A. Nekrasov does not leave everyday illusions, showing that it is impossible to peacefully resolve the calm problems of helpers and villagers. Obolt-Obolduev is a typical image of a kriposnik, which called for living according to special norms and respecting the villagers with their wealth and well-being. However, in part, “The Last One” sings showing that the name of panuvati is so self-powerful to the helpers, like the villagers - the sign of panuvati is submissive. Prince Utyatin is a pan, like “the whole time he was divuvav, fooling around”. Zhorstoy despot-krіposnik is abandoned even after the reform of 1861. The call about the tsar’s decree is to be sent to the point where Utyatin snorted a blow, and the villagers play a stupid comedy, helping the assistant to save the memory of the one who turned violent. The "Last Child" becomes a separate part of the pan's svavol and pragnonnya znuschatsya of the human goodness of the kripakiv. Zovsіchi not knowing his villagers, the prince vіddaє negluzdі order: punish the widow of sіmdecadirіchnії to make friends with a sixfold lad, appoint a deaf-mute as a watchman, punish the shepherds in the flock, so that the cows do not wake the pan with their torments. Stupidity, as a punishment for the “last child”, even more stupidity and wondrous guilt himself, stubbornly not reconciling with the claims of strong law.

From the pictures of the past M. A. Nekrasov to move on to the post-reform fates and reconsider: old Russia is changing its sight, but the krіpaks have lost themselves. Happily, step by step, they begin to change their slaves, wanting the Russian peasant, like before, to have a lot of submissiveness. There is nothing more to the movement of the people's strength, about which the world sings, but the villagers no longer check new bids, the people are thrown away, and only give the author a reason to be inspired that Russia is changing.

"The Legend of the Two Great Sinners" inspired N. A. Nekrasov's own thoughts about sin and happiness. It is clear to the people about good and evil the driving in of the zhorst pan Glukhovsky, like, boasting, povchaє robber:

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

I'm ruining skolki kholopiv,

I torment, I roll, I hang,

And looking at the bi, I'm sleeping! -

become a way to cleanse your soul from the sins. Tse call, savagery to the people, call to the relief of tyrants.

Entry

Initiating the work on the poem “Who in Russia should live well”, Nekrasov dreamed of creating a large-scale tvir, who had all the knowledge of the villagers accumulated by him for his life. From the early childhood in front of the poet's eyes passed the "view of the dashing folk", and the first children of the enemy fomented it and moved on the way of the village life. It is hard work, human grief, and at one time - the great spiritual strength of the people - did not forget the respectful look of Nekrasov. To the very heart of the song “To whom in Russia to live well” the images of the villagers look authentic, they sing especially knowing their heroes. It is logical that I sing, the people act as the main hero, there is a great number of peasant images, but it’s better to admire them more respectfully - and we will be struck by the diversity and vitality of these characters.

The image of the main heroes-mandrivniki

The first villagers, with whom the reader knows - the villagers-pravdoshukachi, like they quarreled about those who live well in Russia. To sing important and not so well, imagine the idea that the stench hangs out - without them, the plot simply fell apart. I, tim schonaimenshe, Nekrasov gave skin names to them, to the native village (name the forces already in the power of the promoters: Gorelovo, Zaplatovo ...) and singing rice to the character and fineness: Luka is an old friend, Pakhom is an old one. Look at the villagers, not caring about the integrity of their image, different, the skin doesn’t step into their eyes, looking right up to the beat. In general, the image of these peasants is group, in others, one can see the most heady, characteristic of any peasant rice. This is extreme vigilance, vpertist and dopitlivist, bazhannya to know the truth. Significantly, while describing the villagers dear to their hearts, Nekrasov still does not embellish them. Vіn pokaє y wadi, more importantly - a wild drinking.

The village theme of the poem “To whom in Russia to live well” is not the only one - at the hour of your own, the peasants will become more expensive to listen to the helper, and the priest, to feel about the life of the old camps - merchants, noblemen, clergy. Ale and іnshі images, however, to serve more of a povnogo rozkrittya of the main those sing: the life of the peasants of Russia in the wake of the reforms.

For this reason, a sprinkling of mass scenes has been introduced - fairs, a banquet, a road, for some reason people are faceless. Here Nekrasov depicts the peasantry as a single whole, as though to think, to speak in one voice and to sing at once. Ale, with whom, image the villagers, depicted in creation, you can divide them into two great groups: honest labor people, who value their freedom, those serf villagers. Among the first group, Yakim Nagoi, Ermil Girin, Trokhim and Agap are especially seen.

Positive image of the villagers

Yakim Nagoy is a typical representative of the largest villagery, and he himself is similar to the “motherland”, to the “layer, dry penetration”. All one's life is practiced "until death", but at the same time one is left with a marriage. His story is vague: if he was alive at St. Petersburg, he stumbled upon the poses of a merchant, leaned over her at the bunker and turned around, sounding “like a sticky obdert” - nothing surprises the hearing. There were no such shares in Russia at that hour ... Regardless of the important work, Yakim has the strength to intercede for his spivvetchizniks: so, there are a lot of drunken peasants, but there are more hardy ones, stink all the great people "in robots and in the abyss." Love to the truth, to honest practice, dream about the transformation of life (“need grim grimity”) - the axis of the main warehouse of the image of Yakim.

Trochim and Agap chimos complement Yakim, in the skin they are seen for one main rice character. In the image of Trochim Nekrasov, he shows the inexhaustible strength and patience of the Russian people - Trochim took fourteen poods once, and then the last one, alive, turned home. Agap is truth-seeker. Vіn єdiny vіdmovlyаєєєєєєєєєєє to take the fate of the vistavі for Prince Kachin: "Village of peasant souls is over!". If you stop it, you will die in the morning: it is easier for a person to die, lower the yoke of strong law.

Єrmіl Girіn endowed by the author with a rose and incorruptible honesty, for this reason and choose burgodom. Vіn "not twisting his soul", and once having strayed from the right path, he could not live not in truth, before the world he brought repentance. But the honesty of that love does not bring happiness to the villagers until their spіvvіtchiznikіv: the image of Yermila is tragic. At the moment of rozpovіdі vіn to sit near the island: so Yogo turned around to help the village, which rebelled.

Image Motroni and Savelia

The life of the villagers near the Nekrasov Boulevard is depicted mostly without the image of a Russian woman. For rozkrittya "women's part", like "woe is not life!" the author has created the image of Motroni Timofievna. “Garna, strict and smart”, she reportedly tells the story of her life, in a way that only a little while she was happy, like she lived with her fathers at the “girl’s holiday”. After that, an important woman began to appear, like people, a robot, prichіpki rіdnі, victorious share of the death of the first. In the course of history, Nekrasov saw a part of the whole, nine divisions - much more, less occupied by the opinions of other villagers. This is the good thing to convey to the yogi especially, love to the Russian woman. Motrona opposes with her strength and stamina. All strike the share of the won to endure the pokirno, but at the same time to stand up for your loved ones: lie down sharply to replace the sin and ryatuє the man from the soldiers. The image of Motroni is invariably angry with the image of the people's soul - richly suffering and long-suffering, that's why my wife is so rich in song. Tsі pisnі naychastіshe - єdina mozhlivіst wil their tightness.

Before the image of Motroni Timofievna, one more cicavi image comes to mind - the image of the Russian hero, Savely. Saveliy, who lives out his life in the sim'ї Motroni (“I'm alive a hundred and seven years”), thinks more than once: “Where are you, power, did you go? What have you been good for?" All strength went under sharp clubs, wasted under an hour of unbearable labor on Germans and turned into convicts. The image of Saveliy shows the tragic share of the Russian peasantry, rich for giving in, as if they lead an absolutely unsustainable life. Undaunted by all the hardships of life, Saveliy did not become embittered, he was wise and affectionate with the powerless (they protect Motren). It is shown in yoga image and deep religiousness of the Russian people, like a shukav for help.

The image of the peasant-kholopiv

The second type of villagers, the images of the Poemi, are serfs. The fates of violent law have crippled the souls of deaky people, as if they were crying out and not thinking about their life without the help of a helper. Nekrasov shows the examples of the images of the servants of Ipat and Yakov, and inspires Klim's old age. Yakiv is the image of a true serf. All his life was spent on vikonannya zabaganka of his master: "Only Jacob had joy: / Pestit, protect, appease the pan." However, it is impossible to live with pan “sweet” - in the city for the free service of Yakov, pan, in the recruitment of his nephew. Then in Yakov's eyes were flattened, and he ventured to take revenge on his falsehood. Klim becomes the head of the mercy of Prince Utyatin. Filthy gentleman and lazy practitioner, vins, visions of the pan, rozkvita in the face of a vlasnoy vaga: “Proud swine: scratched / O pansky ganok!”. On the butt of old age, Klima Nekrasov shows how scary an old serf he is, having eaten at the bosses - he is one of the most important human types. But it’s important to hold the heart of the villagers honestly - and in the village of Klima they are widely dismayed, and not afraid.

Later, from the various images of the villagers “To whom in Russia to live well” a complete picture is formed for the people as a majestic force, which the giblets already began to rise up and assimilate their power.

Creative test

Others create:

1. Therefore, N. A. Nekrasova can be commended again and again with the epic of Russian life in the middle of the last century. The author called it "his beloved child", and chose the material for it, as if he himself hung out, "for the sly of twenty years." Nekrasov proudly greeted Read More ......
2. Sing the jokes of a happy man in Russia as the plot basis. N. A. Nekrasov put himself as a meta yakomoga more widely about all aspects of the life of the Russian village in the period without intermediary after the claim of strong law. And that one cannot sing to get along without a description of life.
3. N. A. Nekrasov, having hired the journal “Vitchiznyani Notes” and asked M. Ye. Saltikov-Shchedrin. "Vitchiznyani zapiski" under Nekrasov's curiosity became the same fighting magazine, like "Suchasnik", they followed Chernishevsky's testimonies, manifesting themselves in them all Read More ...
4. N. A. Nekrasov wrote a miracle poem "Who in Russia should live well." Її the writing was rozpochaty in 1863 - two years later after the skasuvannya krіposnogo right in Russia. You should stand at the center yourself. You can zavantazhit Read More ......
5. "Who in Russia should live well" N. A. Nekrasov conceived as a "folk book". Vіn hotіv turn on all vіdomosti pro people's life, Accumulated “for the word” for twenty years. The dream sings, so that the yogo book went to the peasantry and bula for the new Read More ......
6. The plot basis of the sing "To whom in Russia to live well" melts the jokes of a happy in Russia. N. A. Nekrasov put himself as a meta yakomoga more widely about all aspects of the life of the Russian village in the period without intermediary after the claim of strong law. And that can not sing Read More ......
7. At the sing "To whom in Russia to live well" Nekra - owls of Nemov in the name of millions of villagers, having acted as an angry victorious suspile - political mode of Russia and vinis yomu suvoriy virok. He sings painfully surviving the pokіrnіst people, yogo zabitіst, temryava. On behalf of Nekrasov Read More ......
8. The goal of the gallery of images of helpers was to pass in front of the reader, sing Nekrasov. At the helpers of Nekrasov, the eyes of a peasant marvel, without any idealization of a small image of them. Tsyu side of Nekrasov's creativity, having designated V.I. Belinsky, if he wrote: “Sche Nekrasov and Saltikov taught the Russian branch of differentiation Read More ......