Chapters Nekrasov's poem "Who Lives Well in Russia" not only reveal different aspects of the life of Russia: in each chapter we look at this life through the eyes of representatives of different classes. And the story of each of them, as to the center, turns to the "peasant kingdom", revealing different aspects of the people's life - his life, work, revealing the people's soul, the people's conscience, people's aspirations and aspirations. To use the expression of Nekrasov himself, we "measure" the peasant with different "yardsticks" - both "master's" and his own. But in parallel, against the background of the majestic picture of life created in the poem Russian empire the inner plot of the poem develops - the gradual growth of self-awareness of the heroes, their spiritual awakening. Observing what is happening, talking with a variety of people, men learn to distinguish true happiness from imaginary, illusory, they find the answer to the question, "who is all holy, who is all sinners." It is characteristic that already in the first part, the heroes also act as judges, and it is they who have the right to determine: which of those who call themselves happy is truly happy. This is a complex moral task that requires a person to have their own ideals. But it is no less important to note that wanderers more and more often find themselves "lost" in the crowd of peasants: their voices seem to merge with the voices of the inhabitants of other provinces, of the entire peasant "world." And already the "world" has a weighty word in the condemnation or justification of the happy and the unhappy, the sinners and the righteous.

Going on a journey, the peasants are looking for someone to whom "Living freely and cheerfully in Russia"... This formula probably presupposes freedom and idleness, inseparable for men with wealth and nobility. The first of the possible lucky ones met - ass They ask the question: “Tell us in a divine way: / Is the life of a priest sweet? / How are you - at ease, happily / Are you living, honest father? .. "A synonym for a" happy "life for them is a" sweet "life. To this vague notion, the pop opposes his understanding of happiness, which the men share: “What is happiness in your opinion? / Peace, wealth, honor - / Isn't it, dear friends? " / They said: so ... ". It can be assumed that an ellipsis (and not an exclamation mark or period), placed after the muzhik words, means a pause - the muzhiks ponder over the priest's words, but they also accept them. L.A. Evstigneeva writes that the definition of "peace, wealth, honor" is alien to the popular idea of ​​happiness. This is not entirely true: Nekrasov's heroes really accepted this understanding of happiness, agreed with it internally: it is these three terms - “peace, wealth, honor” that will be the basis for them to judge the priest and the landowner, Yermil Girin, for choosing between the many lucky ones, which will appear in the chapter "Happy". Precisely because the priest's life is deprived of peace, wealth, and honor, the peasants recognize him as unhappy. After listening to the priest's complaints, they realized that his life was not "sweet" at all. They vent their frustration on Luke, who convinced everyone of the priest's “happiness”. Scolding him, they remember all the arguments of Luke, who proved priestly happiness. Listening to their abuse, we understand what they set off with, what they considered a "good" life: for them it is a well-fed life:

What, took? stubborn head!
Village club!
There he gets into a dispute!<...>
For three years I, little robots,
He lived with the priest in the workers,
Raspberries are not life!
Popova porridge - with butter,
Popov pie - stuffed
Popov cabbage soup - with smelt!<...>
Well, here's a vaunted one,
Popov's life!

Already in the story of the priest, one important storytelling feature... Talking about his life, about his personal troubles, every possible “candidate” for the happy one they meet will paint a broad picture of Russian life. This is how the image of Russia is created - a single world in which the life of each class turns out to be dependent on the life of the entire country. It is only against the background of popular life, in close connection with it, that the ill-being of the heroes themselves becomes clear and understandable. In the priest's story, first of all, the dark sides of the peasant's life are revealed: the priest, confessing the dying, becomes a witness to the most sorrowful moments in the peasant's life. From the priest, we learn that both in rich harvest years and in hungry years - the life of a peasant is never easy:

Our meager pleasures
Sands, swamps, mosses,
The cattle walks from hand to mouth
Bread itself-friend will be born,
And if you get uncomfortable
The cheese is the earth-nurse,
So the new trouble:
Nowhere to go with bread!
Support need - sell it
For sheer trifle,
And there - crop failure!
Then pay an exorbitant price
Sell ​​the cattle!

It is the pop that touches on one of the most tragic aspects of folk life - the most important theme of the poem: the woeful situation of the Russian peasant woman, "a sadwoman, a wet-nurse, a drinker, a slave, a worshiper and an eternal toiler."

One can also note the following feature of the narrative: at the heart of each story of the heroes about his life lies antithesis: past - present... At the same time, the heroes do not just compare different stages of their lives: human life, happiness and unhappiness of a person are always associated with those laws - social and moral, according to which the life of the country goes. Heroes often make broad generalizations themselves. So, for example, a priest, depicting the current ruin - and of landowners' estates, and peasant life, and the life of priests, says:

During the near
Russian Empire
Noble estates
Was full<...>
That there were weddings played there,
That children were born
On free bread!<...>
And now it’s not that!
Like a Jewish tribe,
The landowners scattered
In a distant foreign land
And native to Russia.

The same antithesis will apply to the story. Obolta-Oboldueva about the landlord's life: "Now it's not that Russia!" - he will say, drawing pictures of the past prosperity and the current ruin of noble families. The same theme will be continued in "The Peasant", which begins with a description of a beautiful manor house being destroyed by the courtyards. The past and the present will also be contrasted in the story about Savely, the Russian bogatyr. “And there were fertile times / Such times” - this is the pathos of Savely's own story about his youth and Korezhina's former life.

But the author's task is clearly not to glorify the lost prosperity. Both in the story of the priest and in the story of the landowner, especially in the stories of Matryona Timofeevna, the leitmotif is the idea that the basis of well-being is great work, great patience of the people, the very "support" that brought so much grief to the people. "Free bread", the bread of serfs, which was given to the landowners for nothing, is the source of the prosperity of Russia and all its estates - everyone except the peasant.

The painful impression of the priest's story does not disappear even in the chapter describing a rural holiday. Chapter "Rural Fair" opens up new sides of the life of the people. Through the eyes of the peasants, we look at the simple peasant joys, we see a motley and drunken crowd. "The Blind People" is Nekrasov's definition from the poem "The Unfortunate" fully conveys the essence of the picture of the national holiday drawn by the author. A crowd of peasants offering hats to the taverns for a bottle of vodka, a drunken peasant who dumped a whole cart of goods into a ditch, Vavilushka, who has drunk all the money, peasants who buy "pictures" with important generals and books "about my stupid milord" for sale to peasants, - all these, both sad and funny scenes, testify to the moral blindness of the people, their ignorance. Perhaps, only one bright episode was noted by the author in this holiday: general sympathy for the fate of Vavilushka, who drank all the money and grieves that he will not bring the promised gift to his granddaughter: “The people are gathered, listening, / Don't laugh, pity; / Had it happened, with work, with bread / They would have helped him / And take out two two-cents / So you yourself will be left with nothing ”. When the folklorist scientist Veretennikov rescues the poor peasant, the peasants "were so delighted, / So happy, as if he gave everyone a ruble." Compassion for someone else's misfortune and the ability to rejoice in someone else's joy - the spiritual responsiveness of the people - all this foreshadows the future author's words about the golden heart of the people.

Chapter "Drunken Night" continues the theme of the "great thirst for the Orthodox", the immensity of "Russian hop" and paints a picture of wild revelry on the night after the fair. The basis of the chapter is the numerous dialogues of different people, invisible to either wanderers or readers. Wine made them frank, made them talk about the most sick and intimate. Each dialogue could be developed into a story of human life, usually unhappy: poverty, hatred between the closest people in the family - that's what these conversations open. The chapter originally ended with this description, which gave the reader the feeling that "there is no measure for Russian intoxication". But it is not by chance that the author writes a sequel, making the center of the chapter "Drunken Night" not these painful pictures, but a conversation-explanation Pavlushi Veretennikova, a scientist-folklorist, with peasant Yakim Nagim... It is also no coincidence that the author makes the interlocutor of the scientist-folklorist not a "craftsman", as it was in the first sketches, but a peasant. Not an outside observer, but the peasant himself gives an explanation of what is happening. "Don't measure the peasant by the measure of the master's!" - the voice of the peasant Yakim Nagy sounds in response to Veretennikov, who reproached the peasants for "drinking to the point of stupidity." Yakim explains the drunkenness of the people by those sufferings that were released to the peasants without measure:

There is no measure for a Russian hop,
And did they measure our grief?
Is there a measure of work?<...>
Why should you be ashamed to look,
Like drunks lying around
So look, go
As from a swamp by dragging
The peasants have wet hay,
Having mowed, they drag:
Where horses can't get through
Where and without burden on foot
It's dangerous to cross
There is a horde of peasants
By koch, by zagorin
Crawling, crawling with whips, -
The peasant navel is bursting!

The image that Yakim Naga uses in defining the peasants is full of contradictions - the army-horde. The army is the army, the peasants are the warriors, the heroes - this image will pass through the entire Nekrasov poem. The peasants, workers and sufferers, are interpreted by the author as the defenders of Russia, the basis of its wealth and stability. But the peasants - and the "horde", an unenlightened force, spontaneous, blind. And these dark sides in the life of the people are also revealed in the poem. Drunkenness saves the peasant from sorrowful thoughts and from the anger that has accumulated in his soul over many years of suffering and injustice. The soul of the peasant is a "black cloud", foreshadowing a "thunderstorm" - this motive will be picked up in the chapter "The Peasant Woman", in "A Feast for the Whole World." But the soul is peasant - and "kind": her anger "ends in wine."

The contradictions of the Russian soul are further revealed by the author. Myself Yakima's image full of such contradictions. Much explains this peasant's love for the "pictures" that he bought for his son. The author does not detail what "pictures" Yakim admired. It may well be that all the same important generals were painted there as in the pictures described in the "Village Fair". It is important for Nekrasov to emphasize only one thing: during a fire, when people save the most precious things, Yakim saved not the thirty-five rubles he had accumulated, but “pictures”. And his wife saved him - not money, but icons. What was dear to the peasant soul turned out to be more important than what was needed for the body.

Talking about his hero, the author does not seek to show the uniqueness, the peculiarity of Yakima. On the contrary, emphasizing natural images in the description of his hero, the author creates a portrait-symbol of the entire Russian peasantry - a plowman, who has become akin to the earth for many years. This gives Yakim's words a special weight: we perceive his voice as the voice of the land-breadwinner itself, of peasant Russia itself, calling not to condemnation, but to compassion:

The chest is sunken, as if depressed
Stomach; at the eyes, at the mouth
Bends like cracks
On dry ground;
And myself to mother earth
It looks like: the neck is brown,
Like a layer cut off with a plow,
Brick face
The hand is tree bark.
And the hair is sand.

The chapter "Drunken Night" ends with songs in which people's soul... In one of them it is sung "about the Volga mother, about valiant daring, about girlish beauty." The song about love and valiant strength and will alarmed the peasants, went "through the heart of the peasants" with "longing fire", made women cry, and caused homesickness in the hearts of the pilgrims. So, a drunken, "cheerful and roaring" crowd of peasants transforms before the eyes of readers, and a longing for will and love, happiness, crushed by work and wine, opens in the hearts and souls of people.

Who lives well in Russia? This issue still worries many people, and this fact explains the increased attention to the legendary poem by Nekrasov. The author was able to raise a topic that has become eternal in Russia - the topic of selflessness, voluntary self-denial in the name of saving the fatherland. It is serving a lofty goal that makes a Russian person happy, as the writer proved with the example of Grisha Dobrosklonov.

"Who Lives Well in Russia" is one of the last works of Nekrasov. When he wrote it, he was already seriously ill: he was struck by cancer. That is why it is not finished. It was collected bit by bit by the poet's close friends and arranged the fragments in no particular order, barely catching the confused logic of the creator, broken by a mortal illness and endless pain. He was dying in agony and yet he was able to answer the question posed at the very beginning: Who is living well in Russia? He himself turned out to be lucky in a broad sense, because he devotedly and selflessly served the interests of the people. It was this ministry that supported him in the fight against the fatal illness. Thus, the history of the poem began in the first half of the 1860s, around 1863 (serfdom was abolished in 1861), and the first part was ready in 1865.

The book was published in fragments. The prologue was published already in the January issue of Sovremennik in 1866. Other chapters came out later. All this time, the work attracted the attention of censors and was mercilessly criticized. In the 70s, the author wrote the main parts of the poem: "The Last One", "The Peasant Woman", "A Feast for the Whole World." He planned to write much more, but due to the rapid development of the disease, he could not and settled on "Feast ...", where he expressed his main idea about the future of Russia. He believed that such holy people as Dobrosklonov could help his homeland, mired in poverty and injustice. Despite the fierce attacks of reviewers, he found the strength to stand for a just cause to the end.

Genre, genre, direction

ON THE. Nekrasov called his creation "the epic of modern peasant life" and was accurate in his formulation: the genre of the work "Who Lives Well in Russia?" - epic poem. That is, at the base of the book, not one kind of literature coexists, but two: lyrics and epic:

1. Epic component. There was a turning point in the history of the development of Russian society in the 1860s, when people learned to live in new conditions after the abolition of serfdom and other fundamental transformations of the usual way of life. This difficult historical period was described by the writer, reflecting the realities of that time without embellishment and falsity. In addition, the poem has a clear linear plot and many distinctive characters, which speaks of the scale of the work, comparable only to a novel (epic genre). Also, the book has absorbed the folklore elements of heroic songs telling about the military campaigns of heroes against enemy camps. All these are generic characteristics of the epic.
2. Lyrical component. The work is written in verse - this is the main property of lyrics, as a kind. The book also contains a place for the author's digressions and typically poetic symbols, means of artistic expression, and the peculiarities of the heroes' confessions.

The direction within which the poem "Who lives well in Russia" was written is realism. However, the author significantly expanded its boundaries, adding fantastic and folklore elements (prologue, inception, symbolism of numbers, fragments and heroes from folk legends). The poet chose the form of travel for his idea, as a metaphor for the search for truth and happiness that each of us carries out. Many researchers of Nekrasov's work compare the plot structure with the structure of the folk epic.

Composition

The laws of the genre determined the composition and plot of the poem. Nekrasov finished the book in terrible agony, but still did not have time to finish it. This explains the chaotic composition and many branches from the plot, because the works were formed and restored from drafts by his friends. He himself in the last months of his life was not able to clearly adhere to the original concept of creation. Thus, the composition "Who lives well in Russia?", Comparable only to the folk epic, is unique. It was developed as a result of the creative assimilation of world literature, and not direct borrowing of some well-known model.

1. Exposition (Prologue). Meeting of seven peasants - the heroes of the poem: "On the pillar path / Seven peasants got together."
2. The plot is the oath of the heroes not to return home until they find the answer to their question.
3. The main part consists of many autonomous parts: the reader meets a soldier, happy that he was not beaten, a slave who is proud of his privilege to eat from the master's bowls, a grandmother whose turnip was disfigured for her joy in the garden ... While the search for happiness stands still, depicts a slow but steady growth of national self-awareness, which the author wanted to show even more than the declared happiness in Russia. From random episodes, a general picture of Russia emerges: poor, drunk, but not hopeless, striving for a better life. In addition, the poem contains several large and independent inserted episodes, some of which are even included in autonomous chapters ("The Last One", "The Peasant Woman").
4. The climax. The writer names Grisha Dobrosklonov, a fighter for national happiness, as a happy man in Russia.
5. Interchange. A serious illness prevented the author from completing his grand design. Even the chapters that he managed to write were sorted and designated by his confidants after his death. It must be understood that the poem is not finished, it was written by a very sick person, therefore this work is the most complex and confusing of the entire literary heritage of Nekrasov.
6. The final chapter is called "A Feast for the Whole World." All night long peasants sing about old and new times. Good and hopeful songs are sung by Grisha Dobrosklonov.

What is the poem about?

Seven men got together on the road and argued about who lives well in Russia? The essence of the poem is that they were looking for an answer to this question on the way, talking with representatives of different classes. The revelation of each of them is a separate plot. So, the heroes went for a walk in order to resolve the dispute, but only quarreled, starting a fight. In the night forest, at the time of a fight, a chick fell from the nest of a bird, and one of the men picked it up. The interlocutors sat down by the fire and began to dream to also acquire wings and everything necessary to travel in search of the truth. The warbler bird turns out to be magical and, as a ransom for its chick, tells people how to find a self-assembled tablecloth that will provide them with food and clothing. They find her and feast, and during the feast they vow to find the answer to their question together, but until then they will not see any of their relatives and return home.

On the way, they meet a priest, a peasant woman, a farcical Petrushka, beggars, an overstrained worker and a paralyzed former courtyard, an honest man Yermila Girin, landowner Gavrila Obolt-Obolduev, the out-of-mind Last-Utyatin and his family, Yakov the faithful servant, God-wanderer Lonuyapushka but none of them were happy people. A story of suffering and misfortune full of genuine tragedy is associated with each of them. The goal of the journey is achieved only when the pilgrims stumbled upon the seminarian Grisha Dobrosklonov, who is happy with his selfless service to his homeland. With good songs, he instills hope in the people, and this ends the poem "Who Lives Well in Russia". Nekrasov wanted to continue the story, but did not have time, but gave his characters a chance to gain faith in the future of Russia.

The main characters and their characteristics

It is safe to say about the heroes "Who Lives Well in Russia" that they represent a complete system of images that orders and structures the text. For example, the work emphasizes the unity of the seven pilgrims. They do not show individuality, character, they express the common features of national self-awareness. These characters are a single whole, their dialogues, in fact, are collective speech, which originates from oral folk art. This feature makes Nekrasov's poem related to Russian folklore tradition.

1. Seven Wanderers represent the former serfs "from adjacent villages - Zaplatov, Dyryavin, Razutov, Znobishin, Gorelova, Neyolova, Neurozhayka, too." All of them put forward their versions of who lives well in Russia: a landowner, an official, a priest, a merchant, a noble boyar, a sovereign minister or a tsar. Perseverance is expressed in their character: they all demonstrate a reluctance to take the other side. Strength, courage and striving for truth are what unites them. They are passionate, easily give in to anger, but appeasement compensates for these shortcomings. Kindness and compassion make them pleasant conversationalists, even though they are a little meticulous. Their temper is stern and tough, but life did not indulge them with luxury either: the former serfs all the time bent their backs, working for the master, and after the reform, no one bothered to attach them in a proper way. So they wandered in Russia in search of truth and justice. The search itself characterizes them as serious, thoughtful and thorough people. The symbolic number "7" means a hint of good luck that awaited them at the end of the journey.
2. Main character- Grisha Dobrosklonov, a seminarian, the son of a sexton. By nature, he is a dreamer, romantic, loves to compose songs and delight people. In them, he talks about the fate of Russia, about her misfortunes, and at the same time about her mighty strength, which one day will come out and crush injustice. Although he is an idealist, his character is firm, as are his convictions to devote his life to serving the truth. The character feels in himself a vocation to be the people's leader and singer of Russia. He is happy to sacrifice himself to a high idea and help his homeland. However, the author hints that a difficult fate awaits him: prison, exile, hard labor. The authorities do not want to hear the voice of the people, they will try to shut them up, and then Grisha will be doomed to torment. But Nekrasov makes it clear with all his might that happiness is a state of spiritual euphoria, and one can only cognize it by being inspired by a lofty idea.
3. Matryona Timofeevna Korchagina- the main character, a peasant woman, whom the neighbors call a lucky woman because she begged the wife of the military leader for her husband (he, the only breadwinner of the family, should have been recruited for 25 years). However, the life story of a woman reveals not luck or good fortune, but grief and humiliation. She knew the loss of her only child, the anger of her mother-in-law, the daily, exhausting work. Detailed and its fate is described in an essay on our website, be sure to take a look.
4. Savely Korchagin- the grandfather of Matryona's husband, a real Russian hero. At one time, he killed a German manager who mercilessly mocked the peasants entrusted to him. For this, a strong and proud man paid for decades in hard labor. Upon his return, he was no longer good for anything, years of imprisonment trampled on his body, but did not break his will, because, as before, he stood up for justice. About the Russian peasant, the hero always said: "And bends, but does not break." However, without knowing it, the grandfather turns out to be the executioner of his own great-grandson. He did not look after the child, and the pigs ate it.
5. Ermil Girin- a man of exceptional honesty, the steward in the patrimony of Prince Yurlov. When he needed to buy out the mill, he stood in the square and asked people to chip in to help him. After the hero got to his feet, he returned all the borrowed money to the people. For this he earned respect and honor. But he was unhappy, because he paid for his authority with freedom: after the peasant revolt, suspicion of his organization fell on him, and he was imprisoned in prison.
6. Landowners in the poem"Who lives well in Russia" is presented in abundance. The author portrays them objectively and even gives some images a positive character. For example, the governor Elena Aleksandrovna, who helped Matryona, appears as the people's benefactor. Also, with a note of compassion, the writer portrays Gavrila Obolt-Obolduev, who also treated the peasants tolerably, even arranged holidays for them, and with the abolition of serfdom, he lost his footing: he was too used to the old order. In contrast to these characters, the image of the Last Duck and his treacherous, calculating family was created. The relatives of the old cruel serf-owner decided to deceive him and persuaded the former slaves to participate in the performance in exchange for profitable territories. However, when the old man died, the wealthy heirs brazenly deceived the common people and drove him out with nothing. The apogee of the noble insignificance is the landowner Polivanov, who beats his faithful servant and gives his son to recruits for trying to marry his girlfriend. Thus, the writer is far from denigrating the nobility everywhere, he tries to show both sides of the coin.
7. Serf Jacob- a representative figure of a serf peasant, the antagonist of the hero Savely. Jacob absorbed all the slavish essence of the oppressed class, downtrodden by lawlessness and ignorance. When the master beats him and even sends his son to certain death, the servant humbly and meekly endures the offense. His revenge matched this obedience: he hanged himself in the forest right in front of the master, who was a cripple and could not get home without his help.
8. Iona Lyapushkin- God's wanderer who told the peasants several stories about the life of people in Russia. It tells about the epiphany of the ataman Kudeyara, who decided to forgive his sins with murder for the good, and about the cunning of Gleb the elder, who violated the will of the late master and did not release the serfs on his order.
9. Pop- a representative of the clergy who laments the difficult life of a priest. The constant encounter with grief and poverty grieves the heart, not to mention the popular witticisms about his dignity.

The characters in the poem "Who Lives Well in Russia" are diverse and make it possible to compose a picture of the customs and life of that time.

Topic

• The main theme of the work is Liberty- rests on the problem that the Russian peasant did not know what to do with it, and how to adapt to the new realities. The national character is also "problematic": people-thinkers, people-seekers of truth drink anyway, live in oblivion and empty talk. They are not able to squeeze the slaves out of themselves until their poverty acquires at least the modest dignity of poverty, until they stop living drunken illusions, until they realize their strength and pride, trampled by centuries of humiliating state of affairs that have been sold, lost and bought.
• Happiness theme... The poet believes that a person can get the highest satisfaction from life only by helping other people. The real value of being is to feel needed by society, to bring good, love and justice to the world. Selfless and selfless service to a good cause fills every moment with a sublime meaning, an idea, without which time loses its color, becomes dull from inaction or selfishness. Grisha Dobrosklonov is happy not with wealth and not with his position in the world, but with the fact that he leads Russia and his people to a brighter future.
• Homeland theme... Although Russia appears in the eyes of readers as a poor and tortured, but still a wonderful country with a great future and heroic past. Nekrasov takes pity on his homeland, devoting himself entirely to its correction and improvement. The homeland for him is the people, the people are his muse. All these concepts are closely intertwined in the poem "Who Lives Well in Russia". The author's patriotism is especially vividly expressed at the end of the book, when wanderers find a lucky man living in the interests of society. In a strong and patient Russian woman, in justice and honor of a hero-peasant, in the sincere kind-heartedness of a folk singer, the creator sees the true image of his state, full of dignity and spirituality.
• Labor theme. Useful activity raises the poor heroes of Nekrasov above the vanity and depravity of the nobility. It is idleness that destroys the Russian master, turning him into a smug and arrogant insignificance. But the common people have skills that are really important for society and genuine virtue, without him there will be no Russia, but the country will do without noble tyrants, revelers and greedy seekers of wealth. So the writer comes to the conclusion that the value of each citizen is determined only by his contribution to the common cause - the prosperity of the homeland.
• Mystical motive... Fantastic elements appear already in the Prologue and immerse the reader in the fabulous atmosphere of the epic, where it is necessary to follow the development of the idea, and not the realism of the circumstances. Seven eagle owls on seven trees is the magic number 7, which bodes well. The raven praying to the devil is another face of the devil, because the raven symbolizes death, grave decay and infernal forces. He is opposed by a good force in the form of a bird-warbler, which equips the men for the journey. The self-assembled tablecloth is a poetic symbol of happiness and contentment. "The wide path" is a symbol of the open ending of the poem and the basis of the plot, because on both sides of the road, travelers have a multifaceted and genuine panorama of Russian life. The image of an unknown fish in unknown seas, which swallowed up "the keys to women's happiness", is symbolic. A crying she-wolf with bloody breasts also clearly demonstrates the difficult fate of a Russian peasant woman. One of the most striking images of the reform is the "great chain", which, breaking, "scattered one end over the master, the second over the peasant!" Seven wanderers are a symbol of all the people of Russia, restless, waiting for change and looking for happiness.

Problematic

• In the epic poem, Nekrasov raised a large number of acute and topical issues of that time. The main problem is "Who lives well in Russia?" - the problem of happiness, both socially and philosophically. It is connected with the social theme of the abolition of serfdom, which greatly changed (and not for the better) the traditional way of life of all segments of the population. It would seem that here it is, freedom, what else do people need? Isn't this happiness? However, in reality it turned out that the people, who, due to long-term slavery, do not know how to live independently, were thrown to the mercy of fate. Pop, landowner, peasant woman, Grisha Dobrosklonov and seven peasants are real Russian characters and destinies. The author described them, relying on the rich experience of communication with people from the common people. The problems of the work are also taken from life: the disorder and confusion after the reform to abolish serfdom really affected all estates. Nobody organized jobs or even land plots for yesterday's slaves, no one provided the landowner with competent instructions and laws regulating his new relations with workers.
• The problem of alcoholism. Wanderers come to an unpleasant conclusion: life in Russia is so hard that without drunkenness the peasant will completely die. Oblivion and fog are necessary for him in order to somehow pull the strap of hopeless existence and hard labor.
• The problem of social inequality. The landowners have been torturing the peasants with impunity for years, and Savelya has been mutilated for the murder of such an oppressor all his life. For deception, nothing will happen to the relatives of the Follower, and their servants will again be left with nothing.
• The philosophical problem of the search for truth, which each of us encounters, is allegorically expressed in the campaign of seven pilgrims who understand that without this find their life is devalued.

The idea of ​​the work

A road skirmish between peasants is not an everyday quarrel, but an eternal, great dispute, in which, to one degree or another, all strata of Russian society of that time appear. All its main representatives (priest, landowner, merchant, official, tsar) are summoned to the peasant court. For the first time, men can and have the right to judge. For all the years of slavery and poverty, they are looking not for retribution, but for the answer: how to live? This is the meaning of Nekrasov's poem "Who Lives Well in Russia?" - the growth of national consciousness on the ruins of the old system. The author's point of view is expressed by Grisha Dobrosklonov in his songs: “And your burden was made easier by fate, a companion of the days of the Slav! You are still a slave in the family, but the mother is already a free son! .. ". Despite the negative consequences of the 1861 reform, the creator believes that there is a happy future for the fatherland behind it. It is always difficult at the beginning of change, but this work will be rewarded a hundredfold.

The most important condition for further prosperity is overcoming internal slavery:

Enough! Completed with the past calculation,
Completed settlement with the master!
The Russian people are gathering strength
And learns to be a citizen

Despite the fact that the poem is not finished, the main idea Nekrasov sounded. Already the first of the songs "A Feast to the Whole World" gives an answer to the question posed in the title: "The share of the people, their happiness, light and freedom, above all!"

End

In the finale, the author expresses his point of view on the changes that have taken place in Russia in connection with the abolition of serfdom and, finally, sums up the results of the search: Grisha Dobrosklonov is recognized as the lucky one. It is he who is the bearer of Nekrasov's opinion, and in his songs the true attitude of Nikolai Alekseevich to what he described is hidden. The poem "Who Lives Well in Russia" ends with a feast for the whole world in the truest sense of the word: this is the name of the last chapter, where the characters celebrate and rejoice at the happy end of the search.

Conclusion

In Russia, the hero of Nekrasov Grisha Dobrosklonov is good, since he serves people, and, therefore, lives with meaning. Grisha is a fighter for truth, a prototype of a revolutionary. The conclusion that can be drawn on the basis of the work is simple: a lucky man is found, Russia is embarking on the path of reforms, the people through thorns are reaching for the title of citizen. This bright omen is the great significance of the poem. It is not the first century that it has been teaching people altruism, the ability to serve high ideals, and not vulgar and passing cults. From the point of view of literary skill, the book is also of great importance: it is truly a folk epic, reflecting a contradictory, complex, and at the same time a very important historical era.

Of course, the poem would not be so valuable if it only gave lessons in history and literature. She gives life lessons, and this is her most important property. The moral of the work "Who Lives Well in Russia" is that it is necessary to work for the good of your homeland, not to scold it, but to help it with deeds, because it is easier to push around with a word, but not everyone can and does not want to really change something. Here it is, happiness - to be in your place, to be needed not only for yourself, but also for the people. Only together can a significant result be achieved, only together can the problems and hardships of this overcoming be overcome. Grisha Dobrosklonov tried to unite, unite people with his songs so that they would meet the changes shoulder to shoulder. This is his holy purpose, and everyone has it, it is important not to be too lazy to go out on the road and look for him, as the seven pilgrims did.

Criticism

The reviewers were attentive to the work of Nekrasov, because he himself was an important person in literary circles and had great authority. Whole monographs were devoted to his phenomenal civic lyrics with a detailed analysis of the creative methodology and ideological and thematic originality of his poetry. For example, here's how the writer S.A. Andreevsky:

He brought from oblivion the anapest, abandoned on Olympus, and for many years made this heavy, but flexible meter as walking as from the time of Pushkin to Nekrasov, only air and melodious iambic remained. This rhythm, chosen by the poet, reminiscent of the rotational movement of a barrel organ, allowed him to keep on the boundaries of poetry and prose, joke with the crowd, speak fluently and vulgarly, insert a funny and cruel joke, express bitter truths and imperceptibly, slowing down the beat, with more solemn words, go into flowery.

Korney Chukovsky spoke with inspiration about the thorough preparation of Nikolai Alekseevich for work, citing this example of writing as a standard:

Nekrasov himself constantly “visited Russian huts,” thanks to which both the soldier's and the peasant's speech became thoroughly known to him from childhood: not only from books, but also in practice, he studied the common language and from his youth became a great connoisseur of folk poetic images, folk forms thinking, folk aesthetics.

The death of the poet came as a surprise and shock to many of his friends and colleagues. As you know, F.M. Dostoevsky with a heartfelt speech, inspired by the impressions of a recently read poem. Specifically, among other things, he said:

He, indeed, was extremely peculiar and, indeed, came with a "new word."

A new word, first of all, was his poem "Who Lives Well in Russia". No one before him was so deeply aware of the peasant, simple, everyday grief. His colleague noted in his speech that Nekrasov was dear to him precisely because he worshiped "the truth of the people with all his being, which he testified to in his best creations." However, Fyodor Mikhailovich did not support his radical views on the reconstruction of Russia, however, like many thinkers of that time. Therefore, the criticism reacted to the publication violently, and in some cases even aggressively. In this situation, the honor of a friend was defended by the famous reviewer, master of words Vissarion Belinsky:

N. Nekrasov in his last work remained true to his idea: to arouse the sympathy of the upper classes of society for the common people, their needs and requirements.

Quite tartly, recalling, apparently, professional disagreements, I.S.Turgenev spoke about the work:

Nekrasov's poems, collected in one focus, are burned.

The liberal writer was not a supporter of his former editor and openly expressed his doubts about his talent as an artist:

In white thread, sewn with all sorts of absurdities, painfully hatched fabrications of the mournful muse of Mr. Nekrasov - her, poetry, is not even for a penny "

He really was a man of very high nobility of soul and a man of great mind. And as a poet, he is, of course, superior to all poets.

Interesting? Keep it on your wall!

One of the most famous works of Nikolai Nekrasov is considered the poem "Who Lives Well in Russia", which is distinguished not only by deep philosophical meaning and social acuteness, but also by bright, distinctive characters - these are seven simple Russian men who got together and argued about who " life is free and merry in Russia ”. The poem was first published in 1866 in the Sovremennik magazine. The publication of the poem was resumed after three years, but the tsarist censorship, seeing in the content of attacks on the autocracy regime, did not allow it to be published. The poem was published in full only after the revolution in 1917.

The poem "Who Lives Well in Russia" became the central work in the work of the great Russian poet, it is his ideological and artistic peak, the result of his thoughts and reflections on the fate of the Russian people and on the roads leading to its happiness and well-being. These questions worried the poet throughout his life and ran like a red thread through all his literary activities. Work on the poem lasted 14 years (1863-1877) and in order to create this "folk epic" as the author himself called it, useful and understandable for the common people, Nekrasov put in a lot of efforts, although in the end it was never finished (8 chapters were conceived, 4 were written). A serious illness and then the death of Nekrasov disrupted his plans. The incompleteness of the plot does not prevent the work from having an acute social character.

Main storyline

The poem was started by Nekrasov in 1863 after the abolition of serfdom, therefore its content touches upon many problems that arose after the Peasant Reform of 1861. There are four chapters in the poem, they are united by a common plot about how seven ordinary men argued over who lives well in Russia and who is truly happy. The plot of the poem, which touches upon serious philosophical and social problems, is built in the form of a journey through Russian villages, their “speaking” names perfectly describe the Russian reality of that time: Dyryavina, Razutov, Gorelov, Zaplatov, Neurozhaikin, etc. In the first chapter, entitled "The Prologue," the men meet on the high road and start their own dispute, in order to resolve it, they are taken on a journey across Russia. On the way, the peasants-disputants meet with a variety of people, these are peasants, and merchants, and landowners, and priests, and beggars, and drunkards, they see a variety of pictures from people's lives: funerals, weddings, fairs, elections, etc. ...

Meeting different people, the peasants ask them the same question: how happy they are, but both the priest and the landowner complain about the deterioration of life after the abolition of serfdom, only a few of all the people they meet at the fair recognize themselves as truly happy.

In the second chapter, entitled "The Last One," wanderers come to the village of Bolshie Vakhlaki, whose inhabitants, after the abolition of serfdom, so as not to upset the old count, continue to pose as serfs. Nekrasov shows the readers how they were then cruelly deceived and robbed by the count's sons.

The third chapter, entitled "The Peasant Woman", describes the search for happiness among women of that time, the pilgrims meet with Matryona Korchagina in the village of Klin, she tells them about her long-suffering fate and advises them not to look for happy people among Russian women.

In the fourth chapter, entitled "A Feast for the Whole World," itinerant seekers of truth find themselves at a feast in the village of Valakhchina, where they understand that the questions they ask people about happiness excite all Russian people, without exception. The ideological finale of the work is the song "Rus", which originated in the head of the participant in the feast, the son of the parish deacon Grigory Dobrosklonov:

« You and wretched

you are abundant,

you and omnipotent

Mother Russia!»

Main characters

The question of who is the main character of the poem remains open, formally these are the men who argued about happiness and decided to go on a trip to Russia in order to decide who is right, but the poem clearly states that the main character of the poem is the entire Russian people perceived as a whole. The images of peasant wanderers (Roman, Demyan, Luka, brothers Ivan and Mitrodor Gubins, old man Pakhom and Prova) are practically not disclosed, their characters are not drawn, they act and express themselves as a single organism, while the images of the people they meet are, on the contrary, painted very carefully, with a lot of details and nuances.

One of the brightest representatives of the people of the people can be called the son of the parish clerk Grigory Dobrosklonov, who was served by Nekrasov as a people's defender, educator and savior. He is one of the key characters and the entire final chapter is given to the description of his image. Grisha, like no one else, is close to the people, understands their dreams and aspirations, wants to help them and composes wonderful “good songs” for people that bring joy and hope to others. Through his lips, the author proclaims his views and beliefs, gives answers to the acute social and moral questions raised in the poem. Characters such as the seminarian Grisha and the honest steward Yermil Girin are not looking for happiness for themselves, they dream of making all people happy at once and devote their whole lives to this. The main idea of ​​the poem stems from Dobrosklonov's understanding of the very concept of happiness, this feeling can be fully felt only by those who, without reasoning, give their lives for a just cause in the struggle for people's happiness.

The main female character of the poem is Matryona Korchagina; the entire third chapter is devoted to the description of her tragic fate, typical for all Russian women. Painting her portrait, Nekrasov admires her straight, proud posture, uncomplicated attire and the amazing beauty of a simple Russian woman (eyes are large, stern, eyelashes are richest, stern and dark). Her whole life is spent in hard peasant work, she has to endure the beatings of her husband and the insolent encroachments of the manager, she was destined to survive the tragic death of her first child, hunger and deprivation. She lives only for the sake of her children, without hesitation accepts the punishment with rods for her guilty son. The author is delighted with the strength of her mother's love, endurance and strong character, sincerely pity her and sympathizes with all Russian women, for the fate of Matryona is the fate of all women peasants of that time, suffering from powerlessness, poverty, religious fanaticism and superstition, lack of qualified medical care.

Also, the poem describes the images of landowners, their wives and sons (princes, nobles), depicts landlord servants (lackeys, servants, servants of the courtyard), priests and other clergy, good governors and cruel German managers, artists, soldiers, wanderers, a huge number secondary characters that give the folk lyric-epic poem "Who Lives Well in Russia" that unique polyphony and epic breadth, making this work a real masterpiece and the pinnacle of all literary work of Nekrasov.

Analysis of the poem

The problems raised in the work are diverse and complex, they affect the life of various strata of society, this is a difficult transition to a new way of life, problems of drunkenness, poverty, obscurantism, greed, cruelty, oppression, desire to change something, etc.

However, all the same, the key problem of this work is the search for simple human happiness, which each of the characters understands in his own way. For example, rich people, such as priests or landowners, think only about their own well-being, this is happiness for them, people who are poorer, such as ordinary peasants, are also happy about the simplest things: staying alive after a bear attack, surviving a beating at work, etc. ...

The main idea of ​​the poem is that the Russian people deserve to be happy, they deserve it with their suffering, blood and sweat. Nekrasov was convinced that it is necessary to fight for one's happiness and it is not enough to make one person happy, because this will not solve the entire global problem as a whole, the poem calls on to think and strive for happiness for everyone without exception.

Structural and compositional features

The compositional form of the work is distinguished by its originality, it is built in accordance with the laws of the classical epic, i.e. each chapter can exist autonomously, and all together they represent a single whole work with a large number of characters and storylines.

The poem, according to the author himself, belongs to the genre of a folk epic, it is written with a tricykete non-rhymed iambic, at the end of each line after stressed syllables there are two unstressed syllables (the use of dactylic casula), in some places to emphasize the folklore style of the work there is an iambic tetrameter.

In order for the poem to be understandable to an ordinary person, many common words and expressions are used in it: a village, a log, a yarmonka, empty dance, etc. The poem contains a large number of different samples of folk poetry, these are both fairy tales and epics, and various proverbs and sayings, folk songs of various genres. The language of the work was stylized by the author in the form of a folk song to improve the ease of perception, while the use of folklore was considered the best way of communication between the intelligentsia and the common people.

In the poem, the author used such means of artistic expression as epithets ("the sun is red", "shadows are black", the heart is free "," poor people "), comparisons (" jumped out like a disheveled one "," how the killed men fell asleep "), metaphors ( “The earth is lying”, “the warbler is crying”, “the village is seething”). There is also a place for irony and sarcasm, various stylistic figures are used, such as appeals: "Hey, uncle!", "Oh people, Russian people!", Various exclamations "Chu!", "Eh, Eh!" etc.

The poem "Who Lives Well in Russia" is the highest example of a work performed in the folk style of the entire literary heritage of Nekrasov. The elements and images of Russian folklore used by the poet give the work a vivid originality, colorfulness and juicy national flavor. The fact that the search for happiness Nekrasov made the main theme of the poem is not at all accidental, because the entire Russian people have been looking for him for many thousands of years, this is reflected in his tales, epics, legends, songs and other various folklore sources as a search for a treasure, a happy land, priceless treasure. The theme of this work expressed the most cherished desire of the Russian people throughout its entire existence - to live happily in a society where justice and equality rule.

The great poet A.N. Nekrasov and one of his most popular works - the poem "Who Lives Well in Russia" were presented to the readers' judgment and critics, of course, also rushed to express their opinion about this work.

Velinsky wrote his own review in the magazine "Kievsky Telegraph" in 1869. He believed that apart from Nekrasov, none of his contemporaries had the right to be called a poet. Indeed, these words contain only the truth of life. And the lines of the work can make the reader feel sympathy for the fate of a simple peasant, to whom drunkenness seems the only way out. Velinsky believes that the idea of ​​Nekrasov - the excitement of sympathy in the high society for ordinary people, their problems, is expressed in this poem.

In Novoye Vremya, 1870, the critic's opinion was published under the pseudonym L. L. In his opinion, Nekrasov's work is too stretched out and contains absolutely unnecessary scenes that only tire the reader and interfere with the impression of the work. But all these shortcomings are covered by an understanding of life and its meaning. You want to read many scenes of the poem many times, and the more you reread them, the more you like them.

IN AND. Burenin in No. 68 of St. Petersburg Vedomosti writes mainly about the chapter "The Last One". He notes that in the work the truth of life is closely intertwined with the thoughts of the author. And despite the fact that the poem is written in an anecdotal style, its deep philosophical overtones are no less noticeable from this. The impression of the work does not deteriorate from the style in which the poem is written.

In comparison with other chapters of the work, Burenin considers "The Last One" to be the best. He notices that the other chapters are weak, and also smack of vulgarity. And even though the chapter is written in chopped verses, it reads easily and expressively. But the critic notes that in this, in his opinion, the best chapter, there are lines of "dubious quality."

Avseenko, on the other hand, in Russkiy Mir, on the other hand, believes that Burenin's favorite chapter in the work will not arouse any interest in his contemporaries either in its meaning or in content. And even the well-meaning idea of ​​the author - to laugh at the tyranny of the landowners and to show the absurdity of the old order by a contemporary does not make any sense. And the plot, according to the critic, is generally “incongruous”.

Avseenko believes that life has long gone ahead, and Nekrasov still lives in the times of his glory (forties and fifties of the nineteenth century), as if he does not see that in those days when serfs are no longer there, vaudeville propaganda of ideas against serfdom is absurd and gives backdating.

In the "Russian Bulletin" Avseenko says that the folk bouquet in the poem comes out stronger than "a mixture of vodka, stables and dust" and that only Mr. Reshetnikov was engaged in a similar realism before Mr. Nekrasov. And the paints with which the author draws rural ladies' men and women, Avseenko finds not bad. However, the critic calls this new nationality fake and far from reality.

AM Zhemchuzhnikov, in a letter to Nekrasov, speaks especially enthusiastically about the last two chapters of the work, separately mentioning the chapter "Landowner". He writes that this poem is a capital thing and among all the works of the author it stands in the forefront. Zhemchuzhnikov advises the writer not to rush to finish the poem, not to narrow it down.

The critic under the pseudonym A.S. in Novoye Vremya says that Nekrasov's muse is developing and moving forward. He writes that the peasant will find an echo of his aspirations in the poem. Because it will find its simple human feeling in the lines.

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Analysis of N.A. Nekrasov "Who Lives Well in Russia"

In January 1866, another issue of the Sovremennik magazine was published in St. Petersburg. It opened with lines that are now familiar to everyone:

In what year - count

In which land - guess ...

These words seemed to promise to introduce the reader into an entertaining fairy-tale world, where a warbler-bird, speaking in human language, and a magical self-assembled tablecloth will appear ... So N.A. began with a sly smile and ease. Nekrasov his story about the adventures of seven men, who argued about "who lives happily, freely in Russia."

He spent many years working on the poem, which the poet called his "favorite child". He set himself the goal of writing a "people's book", useful, understandable to the people and truthful. “I conceived,” said Nekrasov, “to present in a coherent story everything that I know about the people, everything that I happened to hear from their lips, and I started“ Who lives well in Russia ”. This will be the epic of peasant life. " But death interrupted this gigantic work, the work remained unfinished. However, uh These words seemed to promise to introduce the reader into an entertaining fairy-tale world, where a warbler-bird, speaking in human language, and a magical self-assembled tablecloth will appear ... So, with a sly smile and ease, N.A. Nekrasov began his story about the adventures of seven men, arguing about "who lives happily, freely in Russia."

Already in the "Prologue" one could see a picture of peasant Russia, the figure of the main character of the work - a Russian peasant, as he really was: in sandals, onuchs, an Armenian, unfulfilled, endured with grief, stood up.

Three years later, the publication of the poem was resumed, but each part was severely persecuted by the tsarist censorship, which believed that the poem was "distinguished by the extreme ugliness of its content." The last of the written chapters, "A Feast for the Whole World", came under especially sharp attacks. Unfortunately, Nekrasov was not destined to see either the publication of "The Feast" or a separate edition of the poem. Without abbreviations or distortions, the poem "Who Lives Well in Russia" was published only after the October Revolution.

The poem occupies a central place in Nekrasov's poetry, is its ideological and artistic peak, the result of the writer's thoughts about the fate of the people, about its happiness and the paths that lead to it. These thoughts worried the poet throughout his life, passed like a red thread through all of his poetic creativity.

By the 1860s, the Russian peasant became the main hero of Nekrasov's poetry. "Peddlers", "Orina, Soldier's Mother", "Railroad", "Frost, Red Nose" are the most important works of the poet on the way to the poem "Who Lives Well in Russia".

He spent many years working on the poem, which the poet called his "favorite child". He set himself the goal of writing a "people's book", useful, understandable to the people and truthful. “I conceived,” said Nekrasov, “to present in a coherent story everything that I know about the people, everything that I happened to hear from their lips, and I started“ Who lives well in Russia ”. This will be the epic of peasant life. " But death interrupted this gigantic work, the work remained unfinished. However, despite this, it retains the ideological and artistic integrity.

Nekrasov revived the genre of folk epic in poetry. "Who Lives Well in Russia" is a truly folk work: both in its ideological sound, and in the scale of the epic depiction of modern folk life, in the formulation of fundamental questions of the time, in the heroic pathos, and in the widespread use of the poetic traditions of oral folk art, the proximity of the poetic language to live speech everyday life forms and song lyricism.

At the same time, Nekrasov's poem has features characteristic of critical realism. Instead of one central character, the poem depicts, first of all, the national environment as a whole, the situation in the life of different social circles. The popular point of view on reality is expressed in the poem already in the very development of the theme, in the fact that all of Russia, all events are shown through the perception of itinerant peasants, presented to the reader as if in their vision.

The events of the poem unfold in the first years after the reform of 1861 and the liberation of the peasants. The people, the peasantry are the true positive hero of the poem. Nekrasov pinned his hopes for the future with him, although he was aware of the weakness of the forces of peasant protest, the immaturity of the masses for revolutionary action.

In the poem, the author created the image of the peasant Savely, the "bogatyr of the Holy Russian", "the warrior of the homespun", who personifies the gigantic strength and staunchness of the people. Savely is endowed with the features of the legendary heroes of the folk epic. This image is associated by Nekrasov with the central theme of the poem - the search for ways to the people's happiness. It is no coincidence that Matryona Timofeevna says about Savely to the pilgrims: "He was also a lucky man." Savely's happiness lies in the love of freedom, in the understanding of the need for an active struggle of the people, which only in this way can achieve a "free" life.

The poem contains many memorable images of peasants. Here is the clever old man Vlas, who has seen a lot in his lifetime, and Yakim Nagoy, a typical representative of the laboring agricultural peasantry. However, Yakim Nagoi is portrayed by the poet as not at all like a downtrodden, dark peasant in a patriarchal village. With a deep awareness of his dignity, he ardently defends the honor of the people, delivers a fiery speech in defense of the people.

An important role in the poem is played by the image of Yermil Girin - a pure and incorruptible "defender of the people" who takes the side of the rebellious peasants and ends up in prison.

In the beautiful female image of Matryona Timofeevna, the poet draws the typical features of a Russian peasant woman. Nekrasov wrote many exciting poems about the harsh "female share", but he has never written about a peasant woman so fully, with such warmth and love, with which Matryonushka is described in the poem.

Along with the peasant characters of the poem, arousing love and sympathy for themselves, Nekrasov draws other types of peasants, mostly courtyards, - lordly hangers-on, sycophants, obedient slaves and outright traitors. These images are drawn by the poet in tones of satirical denunciation. The clearer he saw the protest of the peasantry, the more he believed in the possibility of his liberation, the more implacably he condemned slavish humiliation, servility and servility. Such are in the poem the "exemplary servant" Yakov, who in the end realizes the humiliation of his position and resorts to a pitiful and helpless, but in his slavish mind, a terrible revenge - suicide in front of his tormentor; "Sensitive lackey" Ipat, talking about his humiliations with disgusting savor; the informer, "a spy of his own" Yegorka Shutov; Elder Gleb, seduced by the promises of the heir and agreed to destroy the will of the deceased landowner about the release of eight thousand peasants into freedom ("Peasant Sin").

Showing ignorance, rudeness, superstition, backwardness of the Russian countryside of that time, Nekrasov emphasizes the temporary, historically transient nature of the dark sides of peasant life.

The world, poetically recreated in the poem, is a world of sharp social contrasts, collisions, acute life contradictions.

In the "round", "ruddy", "pot-bellied", "mustached" landowner Obolt-Obolduev, who met the wanderers, the poet exposes the emptiness and frivolity of a person who is not used to seriously thinking about life. Behind the guise of a good man, behind the amiable courtesy and ostentatious hospitality of Obolt-Obolduev, the reader sees the arrogance and malice of the landowner, barely restrained disgust and hatred for the "peasant", for the peasants.

The image of the tyrant landowner Prince Utyatin, nicknamed the Last One by the peasants, is marked with satire and grotesque. A predatory look, "a nose with a beak like a hawk," alcoholism and voluptuousness complement the disgusting appearance of a typical representative of the landlord's milieu, an inveterate serf owner and despot.

At first glance, the development of the plot of the poem should consist in resolving the dispute between the peasants: which of the persons named by them lives happier - a landowner, an official, a priest, a merchant, a minister or a tsar. However, developing the action of the poem, Nekrasov goes beyond the plot framework set by the plot of the work. Seven peasants are looking for a happy one not only among the representatives of the ruling estates. Going to the fair, in the midst of the people, they ask themselves the question: "Isn't he hiding there, who lives happily?" In The Last One, they say directly that the purpose of their journey is to find people's happiness, the best peasant lot:

We are looking, Uncle Vlas,

Unworn province,

An unpeeled parish,

Izbytkova sat down! ..

Having begun the narrative in a half-fabulous, playful tone, the poet gradually deepens the meaning of the question of happiness, giving it an ever sharper social sound. The author's intentions are most clearly manifested in the part of the poem, prohibited by the censorship - "A Feast for the Whole World." The story started here about Grisha Dobrosklonov was supposed to take a central place in the development of the theme of happiness-struggle. Here the poet speaks directly about that path, about that "path" that leads to the embodiment of people's happiness. Grisha's happiness lies in the conscious struggle for the happy future of the people, for "every peasant to live freely and cheerfully in all holy Russia."

The image of Grisha is the final one in the series of "people's defenders" depicted in Nekrasov's poetry. The author emphasizes in Grisha his close proximity to the people, live communication with the peasants, in which he finds full understanding and support; Grisha is depicted as an inspired dreamer-poet composing his “good songs” for the people.

The poem "Who Lives Well in Russia" is the highest example of the folk style of Nekrasov poetry. The folk song and fairytale element of the poem gives it a bright national flavor and is directly related to Nekrasov's belief in the great future of the people. The main theme of the poem - the search for happiness - goes back to folk tales, songs and other folklore sources, which talked about the search for a happy land, truth, wealth, treasure, etc. This theme expressed the most cherished thought of the masses, their desire for happiness, the age-old dream of the people of a just social order.

Nekrasov used in the poem almost all the genre diversity of Russian folk poetry: fairy tales, epics, legends, riddles, proverbs, sayings, family songs, love songs, wedding songs, historical songs. Folk poetry provided the poet with the richest material for judging peasant life, way of life, and the customs of the village.

The style of the poem is characterized by a richness of emotional sounds, a variety of poetic intonation: the sly smile and slowness of the narrative in the Prologue is replaced in subsequent scenes by the sonorous polyphony of the seething fair crowd, in The Last One - satirical mockery, in The Peasant Woman - by deep drama and lyrical emotion in "A Feast for the Whole World" - with heroic tension and revolutionary pathos.

The poet subtly feels and loves the beauty of the native Russian nature of the northern strip. The poet also uses the landscape to create an emotional tone, for a more complete and vivid characterization of the character's state of mind.

The poem "Who lives well in Russia" belongs to a prominent place in Russian poetry. In it, the fearless truth of the pictures of folk life appears in the halo of poetic fabulousness and beauty of folk art, and the cry of protest and satire merged with the heroism of the revolutionary struggle. All this was expressed with great artistic force in the immortal work of N.A. Nekrasov.

/ / Analysis of Nekrasov's poem "Who Lives Well in Russia"

For the first time, the publication of the poem by N.A. Nekrasova was published in 1866 in one of the parties of the Sovremennik magazine. The beginning of the poem, its first lines could reveal to the reader the theme of this work, and also, interest everyone with its intricate idea.

This creative work was the author's greatest achievement, she glorified Nekrasov.

What is the poem about? About the fate of the common Russian people, about its difficult and happy moments.

Nikolai Alekseevich spent many years writing such a grandiose work. After all, he wanted not only to compose another artistic creation, but to create a folk book that would describe and tell about the life of an ordinary person - a peasant.

What genre can the poem belong to? I think that to the folk epic, because the stories told by the author are based on real events from the life of the people. The work contains elements of oral folk art, established traditions, there are live verbal expressions and phrases that were constantly used by a simple peasant.

The 1861 reform frees the peasants and gives them the right to their own lives. Nekrasov portrayed the people as a positive hero. The main character, the peasant Savely, was powerful and unusually strong. He understands that the common people need to fight, they need to go forward with all their might in order to achieve real freedom.

In the poet, the images of other peasants stand out brightly. This is Yakim Nagoy, who did not at all resemble a downtrodden inhabitant of an ordinary peasant village. He was an ardent defender of the people, he could always proclaim an emotional speech that would glorify the common man.

In the text of the poem, the reader is introduced to a character who chooses the path of resistance and goes over to the defense of the peasants.

The personage becomes a magnificent image of a peasant woman. Nikolai Alekseevich, with all his poetic talent and love, described the heroine.

There are other characters in the poet who were in servant slavery. They, realizing their insignificant position, dared to serious deeds, even such as suicide.

In parallel with the human images that are found in the poem, Nekrasov tried to show an integral picture of the Russian village, where in most cases rudeness, backwardness and ignorance reigned. In the text of the poem, the reader gets acquainted with those clashes, contradictions and social contrasts that triumphed in those years in the Russian lands.

The image of the landowner Obolt-Obolduev reveals the true emptiness, frivolity and even narrow-mindedness of a representative of the ruling rank. In addition, the reader observes the malice and sincere hatred with which he treats the peasant peasants.

The persona of another disgusting hero, the real despot Utyatin, reveals to us other character traits of the landowners of that time.

Reading the text of the poem, the reader understands that Nikolai Nekrasov goes beyond the set framework. He begins to develop the actions of his work, relying not only on the dispute of the peasants about who lives the happiest in Russia - a tsar, a minister or a merchant. The search for such a lucky man is also taking place in the ranks of ordinary peasants.

The beginning of the poem is remembered by the presence of the author's humorous, kind tone. However, with the development of the plot, the reader observes more and more sharpening of reality.

There is a part in the poem that was completely banned by the censorship. They call it "A Feast for the Whole World." The hero leads a frank conversation that only with the help of an ardent and active struggle for happiness, the peasant will be able to receive the cherished freedom. Grisha is one of the last heroes who were among the Nekrasov's people's defenders. He treats the peasants with understanding, supports them in everything.

A special feature of the poem is the presence of a fairy-tale element, which creates such a contrast, such a coloring regarding the events that unfold in the text of the work.

Nikolai Nekrasov really saw strength in a simple peasant and believed that he would find real happiness, that he had hope for a bright future.

On the pages of "Who Lives Well in Russia" you can find various genre trends - and epics, and proverbs, and riddles, and sayings. Thanks to such a number of techniques from folk poetry, which comes from the mouth of an ordinary person, Nikolai Alekseevich was able to expand and fill the meaning of his poem.

Nekrasov does not forget about the magnificent landscapes of Russian nature, which quite often flare up in the imaginations of readers while reading a fascinating text.

The poem "Who lives well in Russia" takes a worthy place not only in the work of Nikolai Nekrasov, but also in all Russian literature. She reveals the true truth of life, which triumphed during the abolition of serfdom. The poet sincerely believes that through struggle and protest, the peasants will be able to achieve the desired liberties and freedoms.

On February 19, 1861, a long-awaited reform took place in Russia - the abolition of serfdom, which immediately shook the whole society and caused a wave of new problems, the main of which can be expressed with a line from Nekrasov's poem: "The people are liberated, but are the people happy? .." The singer of folk life, Nekrasov did not stand aside this time either - from 1863 his poem "Who Lives Well in Russia", which tells about life in post-reform Russia, began to be created. The work is considered the pinnacle in the writer's work and to this day enjoys the well-deserved love of readers. At the same time, despite its seemingly simple and stylized fabulous plot, it is very difficult to perceive. Therefore, we will analyze the poem "Who Lives Well in Russia" in order to better understand its meaning and problems.

History of creation

The poem "Who Lives Well in Russia" Nekrasov created from 1863 to 1877, and some ideas, according to contemporaries, arose from the poet back in the 1850s. Nekrasov wanted to set out in one work everything that, as he said, “I know about the people, everything that I happened to hear from his lips”, accumulated “by word” over 20 years of his life. Unfortunately, due to the death of the author, the poem remained unfinished, only four parts of the poem and a prologue were published.

After the death of the author, the publishers of the poem faced a difficult task - to determine in what sequence to publish the disparate parts of the work, since Nekrasov did not manage to combine them into one whole. The problem was solved by K. Chukovsky, who, relying on the writer's archives, decided to print the parts in the order in which they are known to the modern reader: "The Last One", "The Peasant Woman", "A Feast for the Whole World."

Genre of the work, composition

There are many different genre definitions "Who lives well in Russia" - they say about it as a "travel poem", "Russian Odyssey" ". Nevertheless, there is also the author's definition of the genre, which most critics agree with: an epic poem. The epic presupposes the depiction of the life of an entire people at some decisive moment in history, whether it be a war or some other social upheaval. The author describes what is happening through the eyes of the people and often turns to folklore as a means of showing the people's vision of the problem. An epic, as a rule, does not have one hero - there are many heroes, and they play more a connecting, than a plot-forming role. The poem "Who Lives Well in Russia" fits all these criteria and can safely be called an epic.

Theme and idea of ​​the work, heroes, problems

The plot of the poem is simple: "on the pillar path" seven men converge, who argued over who lives best in Russia. To find out, they set off on a journey. In this regard, the theme of the work can be defined as a large-scale narrative about the life of peasants in Russia. Nekrasov covered almost all spheres of life - during their wanderings, the peasants will meet different people: a priest, a landowner, beggars, drunkards, merchants, before their eyes a cycle of human destinies will take place - from a wounded soldier to a once all-powerful prince. A fair, a prison, hard work for the master, death and birth, holidays, weddings, auctions and the election of a burgomaster - nothing was hidden from the writer's gaze.

The question of who is considered the main character of the poem is ambiguous. On the one hand, formally, it has seven main characters - men wandering in search of a happy person. The image of Grisha Dobrosklonov also stands out, in whose person the author depicts the future national savior and enlightener. But besides this, the image of the people is clearly traced in the poem as the image of the main character of the work. The people appear as a whole in the scenes of the fair, mass festivities ("Drunken Night", "A Feast for the Whole World"), haymaking. The whole world makes various decisions - from helping Yermil to the election of the burgomaster, even a sigh of relief after the death of the landowner escapes everyone at the same time. The seven men are not individualized either - they are described as briefly as possible, do not have their own individual traits and characters, pursue the same goal and even speak, as a rule, all together. The minor characters (slave Yakov, village headman, Savely) are spelled out by the author in much more detail, which allows us to speak of a special creation of a conditionally allegorical image of the people with the help of seven wanderers.

In one way or another, all the problems raised by Nekrasov in the poem concern the life of the people. This is the problem of happiness, the problem of drunkenness and moral degradation, sin, the relationship between the old and the new way of life, freedom and lack of freedom, rebellion and patience, as well as the problem of the Russian woman, characteristic of many of the poet's works. The problem of happiness in the poem is fundamental, and is understood in different ways by different characters. For the priest, the landowner and other characters in power, happiness is presented in the form of personal wealth, "honor and wealth." Peasant happiness consists of various misfortunes - the bear tried to lift it up, but could not, at the service they beat him, but did not kill him to death ... But there are also such characters for whom their own, personal happiness does not exist apart from the happiness of the people. Such is Yermil Girin, an honest burgomaster, and such is the seminarian Grisha Dobrosklonov who appears in the last chapter. In his soul, love for his poor mother outgrew and merged with love for the same poor homeland, for the happiness and enlightenment of which Grisha plans to live.

Grishin's understanding of happiness gives rise to the main idea of ​​the work: real happiness is possible only for those who do not think about themselves, and are ready to spend their whole life for universal happiness. The call to love your people as they are and to fight for their happiness, not remaining indifferent to their problems, sounds distinctly throughout the poem, and in the image of Grisha finds its final embodiment.

Artistic means

Nekrasov's analysis of "Who Lives Well in Russia" cannot be considered complete without considering the means of artistic expression used in the poem. Basically, this is the use of oral folk art - both as an object of the image, to create a more reliable picture of peasant life, and as an object of study (for the future national patron, Grisha Dobrosklonov).

Folklore is introduced into the text either directly, as stylization: stylization of the prologue for a fairy-tale beginning (the mythological number seven, a self-assembled tablecloth and other details speak volumes about this), or indirectly - quotes from folk songs, references to various folklore subjects (most often to bylinas).

It is stylized under the folk song and the speech of the poem itself. Let's pay attention to a large number of dialectisms, diminutive-affectionate suffixes, numerous repetitions and the use of stable constructions in descriptions. Thanks to this, "Who can live well in Russia" can be perceived as folk art, and this is no coincidence. In the 1860s, an increased interest in folk art arose. The study of folklore was perceived not only as a scientific activity, but also as an open dialogue between the intelligentsia and the people, which, of course, was close to Nekrasov ideologically.

Conclusion

So, having examined the work of Nekrasov "Who Lives Well in Russia", we can confidently conclude that, despite the fact that it remained unfinished, it still represents a great literary value. The poem remains relevant up to the present day and can arouse interest not only among researchers, but also among the ordinary reader who is interested in the history of the problems of Russian life. "Who lives well in Russia" has been repeatedly interpreted in other forms of art - in the form of a stage performance, various illustrations (Sokolov, Gerasimov, Shcherbakov), as well as popular prints on this subject.

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V chapter "Happy" a crowd of men and women will appear on the way of the men. Many of the peasants who met declare themselves "happy", but the peasants do not agree with everyone. The researchers noted an important feature in this list of “happy” - in general, they represent different peasant “professions”, their stories reveal “almost all aspects of the life of the working masses: here there is a soldier, a stonemason, a worker, a Belarusian peasant, etc. . ". In this episode, the wanderers themselves act as judges: they do not need to be convinced who is happy and who is not - they decide this issue on their own. And that is why they laughed at the “dismissed clerk”, who assured that happiness is “in complacency,” in the acceptance of little joy; laughed at the old woman, "happy" in that "she had a turnip up to a thousand in the fall / On a small ridge." They took pity on the old soldier, who considered it fortunate that he "did not give up death," having been in twenty battles. They respected the mighty stonemason, who was convinced that happiness lies in the power, but still they did not agree with him: “<...>but won't it be / Carry about with this happiness / It's hard in old age? .. ”It is no coincidence that the story of a hero-man who has lost both his strength and health at hard work and who returned to his homeland to die immediately follows. Strength, youth, and health are precarious foundations for happiness. Nekrasov's peasants did not accept the "happiness" of the bear hunter, who rejoices that he did not die, but was only wounded in a fight with the beast, they do not recognize the happiness of the Belarusian, who received plenty of "bread". In disgrace they drove away the footman, Prince Peremetyev, who saw happiness in his footman. But the happiness of Yermila Girin, both to them and to many of the witnesses of these conversations, seems to be very justified.

The story of Ermila Girin it is no coincidence that it takes center stage in the chapter. His story is both instructive and really makes you believe that a man can be happy. What is the happiness of Yermila Girin? A native of peasants, he earned money with his mind and labor, at first he kept the "orphan's mill", then, when they decided to sell it, he decided to buy it. Deceived by the podyachim, Yermil did not bring money for the bargaining, but the men who knew Girin's honesty helped out: they collected the "worldly treasury" for a pretty penny. "Mir" has proved its strength, its ability to resist untruth. But the "world" helped Girin because everyone knew his life. And other stories from the life of Yermil Ilyich confirm his kindness and decency. Having sinned once, having sent a widow's son instead of his brother, Yermil repented before the people, ready to accept any punishment, any shame:

Yermil Ilyich himself came,
Barefoot, thin, with pads,
With a rope in my arms
Came and said: “It was time
I judged you by conscience,
Now I myself am more sinful than you:
You judge me! "
And bowed at our feet,
Neither give nor take the holy fool<...>

The journey of the men could end with a meeting with Yermil Girin. His life meets the popular understanding of happiness and includes: calmness, wealth, honor, obtained by honesty and kindness:

Yes! was the only man!
He had everything he needed
For happiness: and calmness,
And money and honor,
Enviable honor, true,
Not bought by any money
Nor by fear: by strict truth,
With intelligence and kindness!

But it is no coincidence that Nekrasov ends the chapter with a story about the misfortune of the happy Girin. “If Nekrasov,” B.Ya. Bukhshtab, - wanted to recognize a person like Girin as happy, he could not introduce a prison situation. Of course, Nekrasov wants to show with this episode that happiness in Russia is hindered by the oppression of the people, one way or another depriving people who sympathize with the people<...>... The happiness of a merchant, who has acquired - albeit legally - a hefty capital, albeit a decent, kind person - is not the kind of happiness that could resolve the wanderers' dispute, because this happiness is not in the understanding that the poet wants to instill in the reader. " We can assume one more reason for such a chapter ending: Nekrasov wanted to show the insufficiency of all these terms for happiness. The happiness of one person, especially an honest one, is impossible against the background of general unhappiness.

Other Analysis Articles the poem "Who Lives Well in Russia".

Analysis the poem "Who Lives Well in Russia" by N.А. Nekrasov for those who take the exam in Russian language and literature.

Ideological and artistic originality of the poem "Who Lives Well in Russia" (1865-1877).

1. The problematic of the work is based on the correlation of folklore images and specific historical realities.

The problem of people's happiness is the ideological center of the work.

The images of seven peasant wanderers - symbolic image Russia, which has begun to move (the work is not finished).

2. The poem reflects the contradictions of Russian reality in the post-reform period: a) Class contradictions (chapter "Landowner" "Last"), b) Contradictions in the peasant consciousness (on the one hand, the people are a great worker, on the other, a drunken ignorant mass), c) Contradictions between the high spirituality of the people and ignorance, sluggishness, illiteracy, downtroddenness of the peasants (Nekrasov's dream about the time when the peasant will carry "Belinsky and Gogol from the bazaar"), d) Contradictions between the strength, rebellious spirit of the people and humility, patience, obedience (the images of Savely - the bogatyr of the Holy Russian and Yakov the faithful, an exemplary serf).

The reflection of revolutionary democratic ideas is associated in the poem with the image of the author and the people's defender (Grisha Dobrosklonov). The position of the author differs in many respects from the position of the people (see the previous point). The image of Grisha Dobrosklonov was inspired by N. A. Dobrolyubov.

3. Reflection of the evolution of popular consciousness is associated with the images of seven men who are gradually approaching the truth of Grisha Dobrosklonov from the truth of the priest, Ermila Girin, Matryona Timofeevna, Savely. Nekrasov does not claim that the peasants accepted this truth, but this was not part of the author's tasks.

4. "Who Lives Well in Russia" is a work of critical realism:

a) Historicism (a reflection of the contradictions in the life of the peasants in post-reform Russia (see above),

b) The depiction of typical characters in typical circumstances (the collective image of seven men, typical images of a priest, landowner, peasants),

c) The distinctive features of Nekrasov's realism are the use of folklore traditions, in which he was a follower of Lermontov and Ostrovsky.

5. Genre originality:

Nekrasov used the traditions of the folk epic, which allowed a number of researchers to interpret the genre "Who lives well in Russia" as an epic (Prologue, a journey of men across Russia, a generalized popular view of the world - seven men).

The poem is characterized by the abundant use of folklore genres: a) Fairy tale(Prologue), b) Bylina (traditions) - Savely, the Svyatoiussky hero, c) Song - ceremonial (wedding, harvesting, crying songs) and labor, d) Parable (Woman's parable), e) Legend (About two great sinners ), f) Proverbs, sayings, riddles.

1. Genre originality of the poem.

2. The composition of the poem.

3. Problems of the poem.

4. The system of characters in the poem.

5. The role of folklore in the poem.

"Who Lives Well in Russia" is the final work of Nekrasov. Conceived in 1863, the poem was never finished, death prevented. The genre of the work - and researchers usually call it an epic poem or an epic poem - is quite unusual for the 19th century. The tradition of large epic works closely related to the life of the people and their work has long been interrupted. We are interested in two questions: how are the genre properties of the epic expressed and what are the reasons for its appearance?

The epic character of the poem is manifested both in the composition, and in the unhurried movement of the plot, and in the spatial breadth of the depicted world, and in the multitude of heroes inhabiting the poem, and in the enormous temporal, historical extent, and, most importantly, in the fact that in the poem Nekrasov was able to get away from his lyrical subjectivity and the narrator and observer here becomes the people themselves.

Even the incompleteness of the poem, of course unintentional, seems to be part of the plan. The prologue, revealing the main idea - to find the happy, sets such a long duration of events that the poem can grow as if by itself, adding more and more parts and chapters, united by the refrain: "Who lives happily / freely in Russia?" The very first words: "In what year - count, / In what land guess ..." - set the scale of the place - this is the whole of Russia, and the scale of time is not only the present (the definition of men as "temporarily liable" gives a time reference - soon after peasant reform), but the recent past, which the priest, the landowner, and Matryona Timofeevna recalls, and even more distant - the youth of Savely, and even further - the folk songs from "A Feast for the Whole World" do not have a specific timing.

The question about which the heroes argue is also epic, because it is the central issue of happiness and grief, truth and falsehood for the people's consciousness. It is decided by the whole world: the poem is polyphonic, and each voice has its own story, its own truth, which can only be found together.

The poem consists of four large, fairly autonomous parts. Until now, the sequence of parts remains a question (the author's will of Nekrasov is unknown to us, the poem was not completed). In our publishing practice, there are two options - either "The Prologue and the First Part", "The Peasant Woman", "The Last One", "A Feast for the Whole World", or "The Last One" is placed after the "Prologue and the First Part", then "The Peasant Woman" and the very end of "A Feast for the Whole World." Each of the options has its own advantages. "The Last One" and "A Feast for the Whole World" are connected more closely than the others, they have a single place of action, common heroes. The other sequence is more meaningful. Nekrasov's poem is arranged in such a way that the external plot does not matter much to her. Actually, there is no common plot. "Prologue" offers a plot motivation - the search for the happy, and then only the motive of the road, the endless journey of the seven men unites the narrative. In the first part, even individual chapters are quite independent, in "The Peasant" the plot is connected with the events of Matryona Timofeevna's life, in "The Last" it presents the story of the collision of peasants and the landowner, in "Feast for the whole world" there is no plot at all. The more important is the inner plot that unites the epic - the consistent movement of popular thought, realizing its life and purpose, its truth and ideals, a contradictory and complex movement that can never be completed. A gradual deepening into the life of the people, which appears in the first part in the outward multitude and polyphony, in the second - in a dramatic collision unfolding before our eyes, in "The Peasant" - in an exceptional, heroic female character, and although the heroine talks about herself (and this speaks of a very high degree of self-awareness), but this is a story not only about her private fate, but about the general female share. This is the voice of the people themselves, it sounds in the songs of which there are so many in "Krestyanka". And finally, the last part, which consists entirely of songs, in which the past, present and future of the people are comprehended and in which they appear before us in their deepest, essential meaning.

The character system in the epic is complex. The most characteristic feature of it is its multiplicity. In the chapters of the first part "Rural Fair", "Drunken Night", "Happy" in front of us a huge number of people. Nekrasov said that he collected the poem "by word", and these "words" became the voices-stories of the crowd of people. The construction of the character system is also associated with the conflict of the poem. If the original idea, which can be reconstructed according to the dispute between the peasants in the "Prologue", assumed the opposition of the peasants to the entire social pyramid from the official to the tsar, then its change (a turn to depicting the life of the people) determined another conflict - the world of the peasant and the world, which is most directly connected with peasant life - landlord. The landowners in the poem are represented quite diversely. The first of them is Obolt-Obolduev, whose story draws a general picture of landlord life in the past and present and whose image combines many possible landowner types (he is both the keeper of patriarchal foundations, and the lyricist praising the idyll of the estate, and the despot-serf owner). The conflictual confrontation of the worlds is presented most sharply in The Last One. The sharply grotesque image of the landowner corresponds to the paradoxical anecdotal plot of the played "gum". Prince Utyatin is an escheat, half-alive, hating creature; his unseeing, dead eye, which “turns the wheel” (a repetitive image several times), grotesquely embodies the image of a dead life.

The peasant world is by no means homogeneous. The main division is based on the moral confrontation of those who are looking for the truth, like seven men who take a vow "... a controversial matter / By reason, in a divine way, / By the honor of a story", those who defend national honor and dignity, like Yakim Naked ("... we are great people / In work and in gulba"), who makes it possible to understand that happiness is not in "peace, wealth, honor" (initial formula), but in strict truth (the fate of Yermila Girin), who turns out to be a hero both in his rebellion and in his repentance, like Savely, those who express the moral strength of the entire peasant world, and those who detach from this world, from the lackey in Schaslykh to the traitor Gleb the elder in the legend “About two great sinners. "

Grisha Dobrosklonov occupies a special place among the heroes of the poem. The son of a poor sexton, an intellectual raznochin, he is depicted as a man who knows what happiness is, and happy, because he found his way. "For all the suffering, Russian / Peasantry, I pray!" - Saveliy says, and Grisha, continuing the theme of life for everyone, creates a song about "the share of the people, their happiness." Grisha's songs in "A Feast for the Whole World" naturally complete the song plot, simultaneously creating an image of the passage of time: "Bitter time - bitter songs" - the past, "Both old and new" - the present, "Good time - good songs" - the future.

The significance of folklore for the poem is enormous. Free and flexible poetic meter, independence from rhyme made it possible to convey live folk speech, saturated with sayings and proverbs, aphorisms, comparisons. An interesting technique is the use of riddles, in which Nekrasov appreciates their figurative power: “Spring has come - snow has affected! / He is humble for the time being: / Flies - is silent, lies - is silent, / When he dies, then roars. / Water - wherever you look! ". But the main role in the poem is played by the genres of folk poetry - a fairy tale (a magic tablecloth-self-assembly, a talking bird warbler), lamentations and, most importantly, songs that increasingly strengthen their role by the end of the poem. "A Feast for the Whole World" can be called a folk opera.