home › Light and glass › Composition “The image of Yakim Nagogo. Composition based on a work on the topic: Ermil Girin and Yakim Nagoi (based on the poem N

Composition “The image of Yakim Nagogo. Composition based on a work on the topic: Ermil Girin and Yakim Nagoi (based on the poem N

Yakim Nagoy, Ermil Girin Nagoy Yakim.

"In the village of Bosov

Yakim Nagoi lives

He works to death

Drinks half to death!"

This is how the character defines himself. In the poem, he is entrusted to speak in defense of the people on behalf of the people. The image has deep folklore roots: the hero's speech isolates with paraphrased proverbs, riddles, in addition, formulas similar to those that characterize his appearance

("Hand - tree bark,

And the hair is sand"),

Meet repeatedly. For example, in the folk spiritual verse "About Egor Khorobr". The popular idea of the inseparability of man and nature is rethought by Nekrasov, the unity of the worker with the earth is emphasized:

"Lives - fiddling with the plow,

And death will come to Yakimushka -

Like a clod of earth will fall off,

What dried up on the plow ... at the eyes, at the mouth

Bends like cracks

On the dried earth the neck is brown,

Like a layer cut off with a plow,

brick face.

The biography of the character is not quite typical for a peasant, rich in events:

"Yakim, poor old man,

Lived once in St. Petersburg,

Yes, he ended up in jail.

I wanted to compete with the merchant!

Like a peeled Velcro,

He returned to his home

And took up the plow"

During the fire, he lost most of his belongings, because the first thing he rushed to save the pictures that he bought for his son

("And he himself is no less than a boy,

Loved looking at them."

However, even in the new house, the hero takes up the old, buys new pictures. Countless hardships only strengthen his firm position in life. In chapter III of the first part ("Drunk Night"), Nagoi utters a monologue where his convictions are formulated very clearly: hard labor, the results of which go to three equity holders (God, the king and the lord), and sometimes they are completely destroyed by fire; disasters, poverty - all this justifies the peasant drunkenness, and it is not worth measuring the peasant by the "master's measure". Such a point of view on the problem of popular drunkenness, widely discussed in the journalism of the 1860s, is close to the revolutionary democratic one (according to N.G. Chernyshevsky and N.A. Dobrolyubov, drunkenness is a consequence of poverty). It is no coincidence that later this monologue was used by the populists in their propaganda activities, repeatedly copied and reprinted separately from the rest of the text of the poem.

Girin Ermil Ilyich (Yermila).

One of the most likely contenders for the title of lucky man. The real prototype of this character is the peasant A.D. Potanin (1797-1853), manager by proxy of the estate of Countess Orlova, which was called Odoevshchina (after the name of the former owners - the princes Odoevsky), and the peasants were baptized in Adovshchina. Potanin became famous for his extraordinary justice. Nekrasovsky Girin became known to his fellow villagers for his honesty even in those five years that he served as a clerk in the office

("A bad conscience is necessary-

Peasant from peasant

extort a penny").

Under the old prince Yurlov, he was dismissed, but then, under the young prince, he was unanimously elected mayor of Hell. During the seven years of his "reign" Girin only once grimaced:

"... from recruitment

Little brother Mitrius

He improved."

But remorse for this offense almost led him to commit suicide. Only thanks to the intervention of a strong master, it was possible to restore justice, and instead of the son of Nelila Vsasyevna, Mitriy went to serve, and "the prince himself took care of him." Girin quit, rented a windmill

"and he became thicker than before

I love all the people."

When they decided to sell the mill, Girin won the auction, but he did not have money with him to make a deposit. And then "a miracle happened": Girin was rescued by the peasants, to whom he turned for help, in half an hour he managed to collect a thousand rubles on the market square.

And a miracle happened

All over the marketplace

Every peasant has

Like the wind, half left

It turned over suddenly!

This is the first time in the poem when the world of the people, with one impulse, with one unanimous effort, triumphs over untruth:

Cunning, strong clerks,

And their world is stronger

The merchant Altynnikov is rich,

And he can't resist

Against the worldly treasury...

Girin is driven not by mercantile interest, but by a rebellious spirit:

"The mill is not dear to me,

The insult is great."

"He had everything he needed

For happiness: and peace,

And money and honor,

At the moment when the peasants start talking about him (the chapter "Happy", Girin, in connection with the peasant uprising, is in prison. The speech of the narrator, a gray-haired priest, from whom it becomes known about the arrest of the hero, is suddenly interrupted to continue the story. But after this omission is easy to guess as the cause of the rebellion, and Girin's refusal to help in its pacification.

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“To whom it is good to live in Rus'” is one of the most famous works of N.A. Nekrasov. In the poem, the writer managed to reflect all the hardships and torments that the Russian people endure. Characterization of heroes is especially significant in this context. “Who should live well in Rus'” is a work rich in bright, expressive and original characters, which we will consider in the article.

Prologue Meaning

A special role for understanding the work is played by the beginning of the poem "To whom in Rus' it is good to live." The prologue is reminiscent of a fairy-tale opening of the type "In a certain kingdom":

In what year - count

In what land - guess ...

Further, it is told about the peasants who came from different villages (Neelova, Zaplatova, etc.). All names and names are speaking, Nekrasov gives a clear description of places and heroes with them. In the prologue, the journey of men begins. This is where the fabulous elements in the text end, the reader is introduced to the real world.

List of heroes

All the heroes of the poem can be conditionally divided into four groups. The first group consists of the main characters who set off for happiness:

Demyan;
Novel;
Prov;
Groin;
Ivan and Mitrodor Gubin;
Luke.

Then come the landowners: Obolt-Obolduev; Glukhovskaya; Utyatin; Shalashnikov; Peremetiev.

Serfs and peasants met by travelers: Yakim Nagoi, Yegor Shutov, Ermil Girin, Sidor, Ipat, Vlas, Klim, Gleb, Yakov, Agap, Proshka, Savely, Matrena.

And heroes that do not belong to the main groups: Vogel, Altynnikov, Grisha.

Now consider the key characters of the poem.

Dobrosklonov Grisha

Grisha Dobrosklonov appears in the episode "A Feast for the Whole World", the entire epilogue of the work is devoted to this character. He himself is a seminarian, the son of a deacon from the village of Bolshie Vakhlaki. Grisha's family lives very poorly, only thanks to the generosity of the peasants it was possible to raise him and his brother Savva to their feet. Their mother, a laborer, died early from overwork. For Grisha, her image merged with the image of the homeland: "With love for the poor mother, love for all Vakhlachin."

Being still a fifteen-year-old child, Grisha Dobrosklonov decided to devote his life to helping the people. In the future, he wants to go to Moscow to study, but for now, together with his brother, he helps the peasants as best he can: he works with them, explains new laws, reads documents to them, writes letters for them. Grisha composes songs that reflect observations of the poverty and suffering of the people, discussions about the future of Russia. The appearance of this character enhances the lyricism of the poem. Nekrasov's attitude to his hero is unambiguously positive, the writer sees in him a revolutionary from the people who should become an example for the upper strata of society. Grisha voices the thoughts and position of Nekrasov himself, the solution of social and moral problems. N.A. is considered the prototype of this character. Dobrolyubova.

Ipat

Ipat is a “sensitive slave”, as Nekrasov calls him, and in this description one can hear the irony of the poet. This character also causes laughter among wanderers when they learn about his life. Ipat is a grotesque character, he became the embodiment of a faithful lackey, a lord's serf who remained faithful to his master even after the abolition of serfdom. He is proud and considers it a great blessing for himself how the master bathed him in the hole, harnessed him to the cart, saved him from death, to which he himself condemned. Such a character cannot even evoke sympathy from Nekrasov, only laughter and contempt can be heard from the poet.

Korchagina Matrena Timofeevna

The peasant woman Matrena Timofeevna Korchagina is the heroine to whom Nekrasov devoted the entire third part of the poem. Here is how the poet describes her: “A portly woman, about thirty-eight, wide and dense. Beautiful ... big eyes ... stern and swarthy. She has a white shirt on, and a short sundress. Travelers are led to the woman by her words. Matrena agrees to tell about her life if the men help in the harvest. The title of this chapter (“Peasant Woman”) emphasizes the typical fate of Korchagina for Russian women. And the words of the author “it’s not a matter of looking for a happy woman among women” emphasize the futility of the search for wanderers.

Matrena Timofeevna Korchagina was born into a non-drinking, good family, and she lived happily there. But after marriage, she ended up "in hell": her father-in-law is a drunkard, her mother-in-law is superstitious, she had to work for her sister-in-law without straightening her back. Matryona was still lucky with her husband: he only beat her once, but all the time, except for winter, he was at work. Therefore, there was no one to intercede for the woman, the only one who tried to protect her was grandfather Savely. The woman endures the harassment of Sitnikov, who has no control, because he is the master's manager. Matryona's only consolation is her first child, Dema, but due to Savely's oversight, he dies: the boy is eaten by pigs.

Time passes, Matrena has new children, parents and grandfather Savely die of old age. The lean years become the most difficult, when the whole family has to starve. When her husband, the last intercessor, is taken to the soldiers out of turn, she goes to the city. He finds the general's house and throws himself at the feet of his wife, asking to intercede. Thanks to the help of the general's wife, Matryona and her husband return home. It was after this incident that everyone considers her lucky. But in the future, only troubles await the woman: her eldest son is already in the soldiers. Nekrasov, summing up, says that the key to female happiness has long been lost.

Agap Petrov

Agap is an intractable and stupid peasant, according to the peasants who know him. And all because Petrov did not want to put up with voluntary slavery, to which fate pushed the peasants. The only thing that could calm him down was wine.

When he was caught carrying a log from the master's forest and accused of theft, he could not stand it and told the owner everything he thought about the real state of affairs and life in Russia. Klim Lavin, not wanting to punish Agap, staged a brutal reprisal against him. And then, wanting to console him, he gives him water. But humiliation and excessive drinking lead the hero to the fact that in the morning he dies. Such is the payment of the peasants for the right to openly express their thoughts and desire to be free.

Veretennikov Pavlush

Veretennikov was met by peasants in the village of Kuzminsky, at a fair, he is a collector of folklore. Nekrasov gives a poor description of his appearance and does not talk about his origin: "What kind of title, the men did not know." However, for some reason, everyone calls him a master. necessary in order for the image of Pavlusha to be generalized. Against the background of people, Veretennikov stands out for his anxiety about the fate of the Russian people. He is not an indifferent observer, as are the participants in the many inactive committees that Yakim Nagoi denounces. Nekrasov emphasizes the hero's kindness and responsiveness by the fact that his first appearance is already marked by a disinterested act: Pavlusha helps out a peasant who buys shoes for his granddaughter. Genuine concern for the people also disposes travelers to the "master".

The prototype of the image was the ethnographers-folklorists Pavel Rybnikov and Pavel Yakushkin, who participated in the democratic movement of the 60s of the XIX century. The surname belongs to the journalist P.F. Veretennikov, who visited rural fairs and published reports in Moskovskie Vedomosti.

Jacob

Jacob is a faithful serf, a former courtyard, he is described in a part of the poem called "A Feast for the Whole World." The hero was faithful to the owner, endured any punishment and performed meekly even the most difficult work. This continued until the master, who liked the bride of his nephew, sent him to the recruiting service. Yakov first started drinking, but nevertheless returned to the owner. However, the man wanted revenge. Once, when he was taking Polivanov (the gentleman) to his sister, Yakov turned off the road into the Devil's ravine, unharnessed his horse and hanged himself in front of the owner, wanting to leave him alone with his conscience all night. Similar cases of revenge were indeed common among the peasants. Nekrasov took the true story he heard from A.F. as the basis of his story. Horses.

Ermila Girin

The characterization of the heroes of “Who Lives Well in Rus'” is impossible without a description of this character. It is Ermila that can be attributed to those lucky ones who were looking for travelers. A.D. became the prototype of the hero. Potanin, a peasant who manages the Orlov estate, famous for his unprecedented justice.

Jirin is revered among the peasants because of his honesty. For seven years he was burgomaster, but only once he allowed himself to abuse his power: he did not give his younger brother Mitriy to the recruits. But the unrighteous act tormented Yermila so much that he almost killed himself. The situation was saved by the intervention of the master, he restored justice, returned the peasant unfairly sent to recruits and sent Mitrius to serve, but he personally took care of him. Jirin then left the service and became a miller. When the mill that he rented was sold, Yermila won the auction, but he did not have money with him to pay the deposit. The peasant was rescued by the people: in half an hour, the peasants who remember the good collected a thousand rubles for him.

All of Girin's actions were driven by a desire for justice. Despite the fact that he lived in prosperity and had a considerable household, when a peasant revolt broke out, he did not stand aside, for which he ended up in prison.

Pop

Characterization continues. “Who in Rus' should live well” is a work rich in characters of different classes, characters and aspirations. Therefore, Nekrasov could not help but turn to the image of a clergyman. According to Luka, it is the priest who should "live cheerfully, freely in Rus'." And the first on their way, the seekers of happiness meet the village priest, who refutes the words of Luke. The priest has no happiness, wealth or peace. And getting an education is very difficult. The life of a clergyman is not at all sweet: he accompanies the dying on their last journey, blesses those who are born, and his soul aches for the suffering and tormented people.

But the people themselves do not particularly honor the priest. He and his family are constantly subject to superstition, anecdotes, obscene ridicule and songs. And all the wealth of the priests consisted of donations from parishioners, among whom were many landowners. But with the abolition, most of the rich flock dispersed around the world. In 1864, the clergy were also deprived of another source of income: the schismatics, by decree of the emperor, came under the care of the civil authorities. And with the pennies that the peasants bring, "it's hard to live."

Gavrila Afanasyevich Obolt-Obolduev

Our characterization of the heroes of “Who Lives Well in Rus'” is coming to an end, of course, we could not give a description of all the characters in the poem, but included the most important ones in the review. The last of their significant heroes was Gavrila Obolt-Obolduev, a representative of the lordly class. He is round, pot-bellied, mustachioed, ruddy, stocky, he is sixty years old. One of the famous ancestors of Gavrila Afanasyevich is a Tatar who entertained the Empress with wild animals, stole from the treasury and plotted to set fire to Moscow. Obolt-Obolduev is proud of his ancestor. But he is sad because now he can no longer cash in on peasant labor, as before. The landowner covers up his sorrows with concern for the peasant and the fate of Russia.

This idle, ignorant and hypocritical person is convinced that the purpose of his estate is in one thing - "to live by the labor of others." Creating an image, Nekrasov does not skimp on shortcomings and endows his hero with cowardice. This feature is shown in a comic case when Obolt-Obolduev takes unarmed peasants for robbers and threatens them with a pistol. The peasants had to work hard to dissuade the former owner.

Conclusion

Thus, the poem by N. A. Nekrasov is full of a number of bright, original characters, designed from all sides to reflect the position of the people in Russia, the attitude of different classes and representatives of power towards them. It is thanks to such a number of descriptions of human destinies, often based on real stories, that the work leaves no one indifferent.

Works on literature: Ermil girin and yakim naked

Nekrasov's poem "Who Lives Well in Rus'" tells the reader about the fate of a variety of people. And most of these destinies amaze with tragedy. There are no happy people in Rus', everyone's life is equally hard and miserable. And so, thinking about what you read, you feel sadness.

Yakim Nagoi is one of the men with whom the wanderers have to face on their journey. The first lines, which say about this man, are striking in their hopelessness:

In the village of Bosove Yakim

naked lives,

He works to death

Drinks half to death!

The life story of Yakim Nagogo is very simple and tragic. He once lived in St. Petersburg, but went bankrupt, ended up in prison. After that, he returned to the village, to his homeland, and set about inhumanly hard, exhausting work.

Since then, it's been roasting for thirty years

On the strip under the sun

Saved under the harrow

From frequent rain

Lives - messes with the plow,

And death will come to Yakimushka -

Like a clod of earth will fall off,

What is dried on the plow ...

These lines speak of the life of a simple peasant, whose only occupation and at the same time the meaning of existence is hard work. It was this fate that was characteristic of the main part of the peasant people - the absence of all joys, except for the one that drunkenness can give. That is why Yakim drinks half to death.

The poem describes an episode that seems very strange and arouses the reader's lively surprise. Yakim bought beautiful pictures for his son and hung them on the wall in the hut.

And himself no less than a boy

Loved to look at them.

But suddenly the whole village caught fire, and Yakim needed to save his simple wealth - accumulated thirty-five rubles. But he took pictures first. His wife rushed to remove the icons from the walls. And so it happened that the rubles "merged into one lump."

First of all, during a fire, a person saves what is dearest to him. For Yakim, the most precious thing was not money accumulated by incredibly hard work, but pictures. Looking at the pictures was his only joy, so he couldn't let them burn. The human soul cannot be content with a gray and miserable existence, in which there is only work that exhausts to the point of impotence. The soul demands the beautiful, the sublime, and the pictures, strange as it sounds, seemed to be a symbol of something unattainable, distant, but at the same time inspiring hope, for a moment allowing you to forget about the wretched reality.

The description of Yakima's appearance cannot but evoke compassion and pity:

The master looked at the plowman:

The chest is sunken; like a depressed

Stomach; at the eyes, at the mouth

Bends like cracks

On dry ground;

And myself to mother earth

He looks like: a brown neck,

Like a layer cut off with a plow,

brick face,

Hand - tree bark,

And hair is sand.

The reader is presented with an emaciated person who has practically no strength and health left. Everything, absolutely everything, was taken from him by work. He does not have anything good in life, so he is drawn to drunkenness:

Correct word:

We need to drink!

We drink - it means we feel the power!

Great sadness will come

How to stop drinking!

Work would not fail

Trouble would not prevail

Hops will not overcome us!

The image of Yakim Nagogoy shows all the tragedy of the existence of a simple peasant, he is a symbol of hopelessness and hopelessness, and this is what the author is talking about when drawing these pictures.

The image of Yermila Girin differs from the image of Yakim Nagogo. If Yakim has complete resignation to fate, there is not even the slightest hint of resistance, then Yermil appears to the reader stronger, he is trying to somehow change his own bleak life.

Yermil had a mill. Not God knows what wealth, but Yermil could lose it too. During the auction, when Yermil honestly tried to win back his own property, he needed a large amount of money. Yermil asks for only half an hour, during this time he promises to bring money - a huge amount. The peasant turned out to be so resourceful that he went to the square and made a request to all honest people. And since it was a market day, a lot of people heard Yermila. He asked people for money, promising to repay the debt soon.

And a miracle happened

All over the marketplace

Every peasant has

Like the wind, half left

It turned over suddenly!

The peasantry forked out

They bring money to Yermil,

Veretennikov Pavlush - a collector of folklore, who met peasants - seekers of happiness - at a rural fair in the village of Kuzminsky. This character is given a very meager external description (“He was a lot of balustrading, / He wore a red shirt, / A woolen undershirt, / Lubricated boots ...”), little is known about his origin (“What kind of title, / The men didn’t know, / However, they were called “master”). Due to such uncertainty, the image of V. acquires a generalizing character. A lively interest in the fate of the peasants distinguishes V. from the environment of indifferent observers of the life of the people (leaders of various statistical committees), eloquently exposed in the monologue of Yakim Nagogo. The very first appearance of V. in the text is accompanied by a disinterested act: he helps out the peasant Vavila by buying shoes for his granddaughter. In addition, he is ready to listen to someone else's opinion. So, although he reproaches the Russian people for drunkenness, he is convinced of the inevitability of this evil: after listening to Yakim, he himself offers him a drink (“Yakim Veretennikov / He brought two scales”). Seeing genuine attention from a reasonable master, and "peasants open up / Milyaga likes it." Folklorists and ethnographers Pavel Yakushkin and Pavel Rybnikov, leaders of the democratic movement of the 1860s, are among the supposed prototypes of V. The character owes his last name, perhaps, to the journalist P.F. Veretennikov, who visited the Nizhny Novgorod Fair for several years in a row and published reports about it in Moskovskie Vedomosti.

Vlas- headman of the village of Big Vakhlaki. “Serving under a strict master, / Carried a burden on his conscience / An involuntary participant / His cruelties.” After the abolition of serfdom, V. refuses the post of pseudo-burmister, but assumes actual responsibility for the fate of the community: “Vlas was a kind soul, / He was sick for the whole vakhlachin” - / Not for one family. free life "without corvee ... without tax ... Without a stick ..." is replaced by a new concern for the peasants (litigation with heirs for rented meadows), V. becomes an intercessor for the peasants, "lives in Moscow ... was in St. Petersburg ... / But there is no sense! ". Together with his youth, V. parted with optimism, he is afraid of the new, he is always gloomy. But his daily life is rich in inconspicuous good deeds, for example, in the chapter "A Feast for the Whole World" by his initiative, the peasants collect money for the soldier Ovsyanikov. The image of V. is devoid of external specificity: for Nekrasov, he is primarily a representative of the peasantry. His difficult fate (“Not so much in Belokamennaya / It was driven along the bridge, / As the peasant’s soul / insults passed ... " ) is the fate of the entire Russian people.

Girin Ermil Ilyich (Yermila) - one of the most likely contenders for the title of lucky man. The real prototype of this character is the peasant A. D. Potanin (1797-1853), who managed by proxy the estate of Countess Orlova, which was called Odoevshchina (after the name of the former owners, the princes Odoevsky), and the peasants were baptized into Adovshchina. Potanin became famous for his extraordinary justice. Nekrasovsky G. became known for his honesty to his fellow villagers back in the five years that he served as a clerk in the office (“You need a bad conscience - / A peasant from a peasant / Extort a penny”). Under the old prince Yurlov, he was dismissed, but then, under the young prince, he was unanimously elected mayor of Hell. During the seven years of his "reign" G. only once grimaced: "... from the recruitment / Little brother Mitrius / He outshone it." But remorse for this offense almost led him to commit suicide. Only thanks to the intervention of a strong master, it was possible to restore justice, and instead of the son of Nenila Vlasyevna, Mitriy went to serve, and "the prince himself takes care of him." G. resigned, rented a mill "and he became more than ever / Loved by all the people." When they decided to sell the mill, G. won the auction, but he did not have money with him to make a deposit. And then “a miracle happened”: G. was rescued by the peasants, to whom he turned for help, in half an hour he managed to collect a thousand rubles on the market square.

G. is driven not by mercenary interest, but by a rebellious spirit: "The mill is not dear to me, / The resentment is great." And although “he had everything that is needed / For happiness: and peace, / And money, and honor”, at the moment when the peasants start talking about him (chapter “Happy”), G., in connection with the peasant uprising, is in prison. The speech of the narrator, a gray-haired priest, from whom it becomes known about the arrest of the hero, is suddenly interrupted by outside interference, and later he himself refuses to continue the story. But behind this omission, one can easily guess both the cause of the rebellion and G.'s refusal to help in pacifying him.

Gleb- peasant, "great sinner". According to the legend told in the chapter “A Feast for the Whole World”, the “ammiral-widower”, a participant in the battle “near Achakov” (possibly, Count A.V. Orlov-Chesmensky), granted by the Empress eight thousand souls, dying, entrusted the elder G. his will (free for these peasants). The hero was tempted by the money promised to him and burned the will. The peasants tend to regard this "Judas" sin as the worst ever committed, because of it they will have to "forever toil". Only Grisha Dobrosklonov manages to convince the peasants, "that they are not the defendants / For the accursed Gleb, / To all the fault: grow strong!"

Dobrosklonov Grisha - a character that appears in the chapter "A Feast for the Whole World", the epilogue of the poem is entirely dedicated to him. "Grigory / His face is thin, pale / And his hair is thin, curly / With a hint of red." He is a seminarian, the son of the parish deacon Tryphon from the village of Bolshie Vahlaki. Their family lives in extreme poverty, only the generosity of Vlas the godfather and other men helped put Grisha and his brother Savva on their feet. Their mother Domna, “an unrequited laborer / For everyone who did something / Helped her on a rainy day”, died early, leaving a terrible “Salty” song as a memory of herself. In D.'s mind, her image is inseparable from the image of her homeland: "In the heart of a boy / With love for a poor mother / Love for all Vakhlachin / Merged." Already at the age of fifteen, he was determined to devote his life to the people. “I don’t need any silver, / No gold, but God forbid, / So that my fellow countrymen / And every peasant / Live freely and cheerfully / In all holy Rus'!” He is going to Moscow to study, but in the meantime, together with his brother, they help the peasants to the best of their ability: they write letters for them, explain the "Regulations on peasants emerging from serfdom", work and rest "on a par with the peasantry." Observations on the life of the surrounding poor, reflections on the fate of Russia and its people are clothed in poetic form, the songs of D. are known and loved by the peasants. With his appearance in the poem, the lyrical beginning intensifies, the direct author's assessment intrudes into the narrative. D. is marked with the "seal of the gift of God"; a revolutionary propagandist from among the people, he should, according to Nekrasov, serve as an example for the progressive intelligentsia. In his mouth, the author puts his convictions, his own version of the answer to the social and moral questions posed in the poem. The image of the hero gives the poem compositional completeness. The real prototype could be N. A. Dobrolyubov.

Elena Alexandrovna - governor, merciful lady, savior of Matryona. “She was kind, she was smart, / Beautiful, healthy, / But God did not give children.” She sheltered a peasant woman after a premature birth, became the godmother of the child, "all the time with Liodorushka / Worn like with her own." Thanks to her intercession, Philip was rescued from recruitment. Matryona exalts her benefactor to the skies, and criticism (O.F. Miller) rightly notes in the image of the governor's echoes of the sentimentalism of the Karamzin period.

Ipat- a grotesque image of a faithful serf, a lord's lackey, who remained faithful to his master even after the abolition of serfdom. I. boasts that the landowner “harnessed him with his own hand / To the cart,” bathed him in an ice hole, saved him from a cold death, to which he himself had doomed him before. All this he perceives as great blessings. I. evokes healthy laughter among wanderers.

Korchagina Matrena Timofeevna - a peasant woman, the third part of the poem is entirely devoted to her biography. “Matryona Timofeevna / A portly woman, / Broad and thick, / Thirty-eight years old. / Beautiful; gray hair, / Large, stern eyes, / The richest eyelashes, / Harsh and swarthy. / She has a white shirt on, / Yes, a short sundress, / Yes, a sickle over her shoulder. The glory of a lucky woman leads wanderers to her. M. agrees to "lay out her soul" when the peasants promise to help her in the harvest: the suffering is in full swing. The fate of M. was largely prompted by Nekrasov, published in the 1st volume of "Lamentations of the Northern Territory", collected by E. V. Barsov (1872), the autobiography of the Olonets wailer I. A. Fedoseeva. The narrative is based on her laments, as well as other folklore materials, including "Songs collected by P. N. Rybnikov" (1861). The abundance of folklore sources, often with little or no change included in the text of the "Peasant Woman", and the very title of this part of the poem emphasize the typical fate of M.: this is the usual fate of a Russian woman, convincingly indicating that the wanderers "started / Not a deal - between women / / Look for a happy one. In the parental home, in a good, non-drinking family, M. lived happily. But, having married Philip Korchagin, a stove-maker, she ended up “from a girl’s will to hell”: a superstitious mother-in-law, a drunkard father-in-law, an older sister-in-law, for whom the daughter-in-law must work like a slave. True, she was lucky with her husband: only once it came to beatings. But Philip only returns home from work in the winter, the rest of the time there is no one to intercede for M., except for grandfather Saveliy, father-in-law. She has to endure the harassment of Sitnikov, the master's manager, which ceased only with his death. Her first-born Demushka becomes a consolation in all troubles for a peasant woman, but due to Savely's oversight, the child dies: he is eaten by pigs. An unrighteous judgment is being carried out over a heartbroken mother. Not guessing in time to give a bribe to the boss, she becomes a witness to the abuse of the body of her child.

For a long time, K. cannot forgive Savely for his irreparable oversight. Over time, the peasant woman has new children, "there is no time / Neither to think nor be sad." The heroine's parents, Savely, are dying. Her eight-year-old son Fedot is threatened with punishment for feeding someone else's sheep to a she-wolf, and his mother lies under the rod instead of him. But the most difficult trials fall on her lot in a lean year. Pregnant, with children, she herself is likened to a hungry she-wolf. Recruitment deprives her of her last intercessor, her husband (he is taken out of turn). In delirium, she draws terrible pictures of the life of a soldier, soldier's children. She leaves the house and runs to the city, where she tries to get to the governor, and when the porter lets her into the house for a bribe, she throws herself at the feet of the governor Elena Alexandrovna. With her husband and newborn Liodorushka, the heroine returns home, this incident cemented her reputation as a lucky woman and the nickname "governor". Her further fate is also full of troubles: one of her sons has already been taken to the soldiers, "We burned twice ... God anthrax ... visited three times." In the "Woman's Parable" her tragic story is summed up: "The keys to a woman's happiness, / From our free will / Abandoned, lost / God Himself!" Part of the criticism (V. G. Avseenko, V. P. Burenin, N. F. Pavlov) met the "Peasant Woman" with hostility, Nekrasov was accused of implausible exaggerations, false, fake common people. However, even ill-wishers noted some successful episodes. There were also reviews about this chapter as the best part of the poem.

Kudeyar-ataman - "the great sinner", the hero of the legend told by God's wanderer Ionushka in the chapter "A feast for the whole world." The fierce robber unexpectedly repented of his crimes. Neither pilgrimage to the Holy Sepulcher, nor hermitage bring peace to his soul. The saint, who appeared to K., promises him that he will earn forgiveness when he cuts off the age-old oak with “the same knife that robbed”. Years of futile efforts cast doubt in the heart of the old man about the possibility of completing the task. However, “the tree collapsed, the burden of sins rolled down from the monk,” when the hermit, in a fit of furious anger, killed Pan Glukhovsky, who was passing by, boasting of his calm conscience: “Salvation / I don’t have tea for a long time, / In the world I honor only a woman, / Gold, honor and wine... How many serfs I destroy, / I torture, torture and hang, / And I would look at how I sleep! The legend about K. was borrowed by Nekrasov from the folklore tradition, but the image of Pan Glukhovsky is quite realistic. Among the possible prototypes is the landowner Glukhovsky from the Smolensk province, who spotted his serf, according to a note in Herzen's Bell dated October 1, 1859.

Naked Yakim- “In the village of Bosov / Yakim Nagoi lives, / He works to death, / Drinks half to death!” This is how the character defines himself. In the poem, he is entrusted to speak in defense of the people on behalf of the people. The image has deep folklore roots: the hero’s speech is replete with paraphrased proverbs, riddles, in addition, formulas similar to those that characterize his appearance (“Hand is tree bark, / And hair is sand”) are repeatedly found, for example, in folk spiritual verse "About Egor Khorobrom". The folk idea of the inseparability of man and nature is rethought by Nekrasov, emphasizing the unity of the worker with the earth: “He lives - he is busy with the plow, / And death will come to Yakimushka" - / As a clod of earth falls off, / What has dried up on the plow ... at the eyes, at the mouth / Bends like cracks / On dry ground<...>the neck is brown, / Like a layer cut off by a plow, / A brick face.

The biography of the character is not quite typical for a peasant, rich in events: “Yakim, a miserable old man, / Once upon a time he lived in St. Petersburg, / Yes, he ended up in prison: / I thought of competing with a merchant! / Like a peeled velvet, / He returned to his homeland / And took up the plow. During the fire, he lost most of his belongings, because the first thing he rushed to save the pictures he bought for his son (“I myself was no less than a boy / Loved to look at them”). However, even in the new house, the hero takes up the old, buys new pictures. Countless hardships only strengthen his firm position in life. In chapter III of the first part (“Drunken Night”), N. utters a monologue, where his convictions are formulated very clearly: hard labor, the results of which go to three equity holders (God, the king and the lord), and sometimes they are completely destroyed by fire; disasters, poverty - all this justifies the peasant drunkenness, and it is not worth measuring the peasant "by the master's measure." Such a point of view on the problem of popular drunkenness, widely discussed in the journalism of the 1860s, is close to the revolutionary democratic one (according to N. G. Chernyshevsky and N. A. Dobrolyubov, drunkenness is a consequence of poverty). It is no coincidence that later this monologue was used by the populists in their propaganda activities, repeatedly copied and reprinted separately from the rest of the text of the poem.

Obolt-Obolduev Gavrila Afanasyevich - “The gentleman is round, / Mustachioed, pot-bellied, / With a cigar in his mouth ... ruddy, / Possessed, stocky, / Sixty years old ... Valiant gimmicks, / Hungarian with brandenburgers, / Wide trousers.” Among the eminent ancestors of O. is a Tatar, who entertained the empress with wild animals, and an embezzler who plotted to set fire to Moscow. The hero is proud of his family tree. Previously, the master "smoked ... the sky of God, / He wore the royal livery, / Littered the people's treasury / And thought to live like this for a century," but with the abolition of serfdom, "the great chain broke, / It broke - jumped: / At one end along the master, / Others - like a man! With nostalgia, the landowner recalls the lost benefits, explaining along the way that he is sad not about himself, but about his motherland.

A hypocritical, idle, ignorant despot, who sees the purpose of his class in "an ancient name, / Dignity of the nobility / Support with hunting, / Feasts, every luxury / And live by someone else's labor." In addition to everything, O. is also cowardly: he takes unarmed men for robbers, and they do not soon manage to persuade him to hide the gun. The comic effect is enhanced by the fact that the accusations against oneself come from the lips of the landowner himself.

Ovsyanikov- soldier. “... He was fragile on his feet, / Tall and thin to the extreme; / He is wearing a frock coat with medals / Hanging like on a pole. / It is impossible to say that he has a kind / Face, especially / When he drove the old one - / Damn it! The mouth will snarl, / The eyes are like coals! With his orphan niece Ustinyushka, O. traveled around the villages, earning a living by the district committee, but when the instrument deteriorated, he composed new proverbs and performed them, playing along with himself on spoons. O.'s songs are based on folklore sentences and rural rhymes recorded by Nekrasov in 1843-1848. while working on The Life and Adventures of Tikhon Trostnikova. The text of these songs sketchily describes the life path of a soldier: the war near Sevastopol, where he was crippled, a negligent medical examination, where the old man’s wounds were rejected: “Second-rate! / According to them and pension”, subsequent poverty (“Well, with George - around the world, around the world”). In connection with the image of O., the theme of the railway, which is relevant both for Nekrasov and for later Russian literature, arises. Cast iron in the perception of a soldier is an animated monster: “It snorts in the face of a peasant, / Presses, maims, somersaults, / Soon the whole Russian people / Will sweep a cleaner broom!” Klim Lavin explains that the soldier cannot get to the St. Petersburg "Committee for the Wounded" for justice: the tariff on the Moscow-Petersburg road has increased and made it inaccessible to the people. The peasants, the heroes of the chapter "A Feast for the Whole World", are trying to help the soldier and collect only "rubles" together.

Petrov Agap- "rude, intractable", according to Vlas, a man. P. did not want to put up with voluntary slavery, they calmed him down only with the help of wine. Caught by the Last at the scene of the crime (carrying a log from the master's forest), he broke loose and explained to the master his real situation in terms of the most impartial. Klim Lavin staged a cruel reprisal against P., getting him drunk instead of a spanking. But from the endured humiliation and excessive intoxication by the morning of the next day, the hero dies. Such a terrible price is paid by the peasants for their voluntary, albeit temporary, renunciation of freedom.

Polivanov- "... a gentleman of a low family", however, small funds did not in the least interfere with the manifestation of his despotic nature. The whole spectrum of vices of a typical serf-owner is inherent in him: greed, stinginess, cruelty (“with relatives, not only with peasants”), voluptuousness. By old age, the master’s legs were taken away: “The eyes are clear, / The cheeks are red, / Plump hands are white as sugar, / Yes, there are shackles on the legs!” In this trouble, Yakov became his only support, "friend and brother", but for his faithful service, the master repaid him with black ingratitude. The terrible revenge of the serf, the night that P. had to spend in the ravine, “chasing away the birds and wolves with moans,” makes the master repent (“I am a sinner, a sinner! Execute me!”), But the narrator believes that he will not be forgiven: “You will you, sir, are an exemplary serf, / Jacob the faithful, / Remember until the day of judgment!

Pop- according to Luke's assumption, the priest "lives cheerfully, / At ease in Rus'." The village priest, who was the very first to meet the wanderers on the way, refutes this assumption: he has neither peace, nor wealth, nor happiness. With what difficulty "gets a letter / Popov's son", Nekrasov himself wrote in the poetic play "Rejected" (1859). In the poem, this theme will appear again in connection with the image of the seminarian Grisha Dobrosklonov. The career of a priest is restless: “He who is ill, dying, / Born into the world / They do not choose time,” no habit will protect the dying and orphans from compassion, “every time he gets wet, / The soul will hurt.” The pop in the peasant environment enjoys dubious honor: folk superstitions are associated with him, he and his family are constant characters in obscene anecdotes and songs. Priestly wealth was previously due to the generosity of parishioners-landlords, who, with the abolition of serfdom, left their estates and dispersed, “like a Jewish tribe ... Through distant foreign land / And through native Rus'.” With the transition of the schismatics under the supervision of the civil authorities in 1864, the local clergy lost another serious source of income, and from peasant labor "it's hard to live on a penny."

Savely- Holy Russian hero, "with a huge gray mane, / Tea, not cut for twenty years, / With a huge beard, / Grandfather looked like a bear." Once, in a fight with a bear, he injured his back, and in old age she bent. The native village of S, Korezhina, is located in the wilderness, and therefore the peasants live relatively freely ("Zemstvo police / Did not get to us for a year"), although they endure the atrocities of the landowner. Patience is the heroism of the Russian peasant, but there is a limit to any patience. S. ends up in Siberia for burying the hated German manager alive in the ground. Twenty years of hard labor, an unsuccessful attempt to escape, twenty years of settlement did not shake the rebellious spirit in the hero. Returning home after the amnesty, he lives in the family of his son, father-in-law Matryona. Despite his venerable age (according to the revision tales, his grandfather is a hundred years old), he leads an independent life: “He didn’t like families, / He didn’t let him into his corner.” When they reproach him for his hard labor past, he cheerfully answers: “Branded, but not a slave!” Hardened by harsh crafts and human cruelty, only the great-grandson of Dema could melt the petrified heart of S.. The accident makes the grandfather responsible for Demushkin's death. His grief is inconsolable, he goes to repentance in the Sand Monastery, trying to beg forgiveness of the "angry mother". Having lived for one hundred and seven years, before his death, he pronounces a terrible verdict on the Russian peasantry: “There are three paths for men: / A tavern, prison and hard labor, / And for women in Rus' / Three loops ... Get into any one.” Image C, in addition to folklore, has social and polemical roots. O. I. Komissarov, who saved Alexander II from an assassination attempt on April 4, 1866, was a Kostroma dweller, fellow countryman of I. Susanin. Monarchists saw this parallel as proof of the thesis about the regality of the Russian people. To refute this point of view, Nekrasov settled in the Kostroma province, the original patrimony of the Romanovs, rebel S, and Matryona catches the similarity between him and the monument to Susanin.

Trofim (Tryphon) - "a man with shortness of breath, / Relaxed, thin / (Easy nose, like a dead one, / Skinny arms like a rake, / Long knitting needles, / Not a man - a mosquito)". Former bricklayer, born strongman. Yielding to the contractor's provocation, he "carried one at least / Fourteen pounds" to the second floor and overstrained himself. One of the brightest and most terrible images in the poem. In the chapter “Happy”, T. boasts of the happiness that allowed him to get from St. Petersburg alive to his homeland, unlike many other “feverish, feverish workers” who were thrown out of the car when they began to rave.

Utyatin (Last child) - "thin! / Like winter hares, / All white ... The nose with a beak, like that of a hawk, / The mustache is gray, long / And - different eyes: / One healthy one glows, / And the left one is muddy, cloudy, / Like a pewter penny! Having “exorbitant wealth, / an important rank, a noble family,” U. does not believe in the abolition of serfdom. As a result of a dispute with the governor, he is paralyzed. “Not self-interest, / But arrogance cut him off.” The sons of the prince are afraid that he will deprive them of their inheritance in favor of side daughters, and persuade the peasants to pretend to be serfs again. The peasant world allowed "to show off / To the dismissed master / In the remaining hours." On the day of the arrival of wanderers - seekers of happiness - in the village of Bolshie Vakhlaki, the Last One finally dies, then the peasants arrange a "feast for the whole world." The image of U. has a grotesque character. The absurd orders of the tyrant master will make the peasants laugh.

Shalashnikov- landowner, former owner of Korezhina, military man. Taking advantage of the remoteness from the provincial town, where the landowner stood with his regiment, the Korezha peasants did not pay dues. Sh. decided to beat the quitrent by force, tore the peasants so that "the brains were already shaking / In the little heads." Savely recalls the landowner as an unsurpassed master: “He knew how to flog! / He dressed my skin so that it has been worn for a hundred years. He died near Varna, his death put an end to the relative prosperity of the peasants.

Jacob- “about the exemplary serf - Jacob the faithful” tells the former courtyard in the chapter “A Feast for the Whole World”. "People of the servile rank - / Real dogs sometimes: / The heavier the punishment, / The dearer the Lord is to them." So was Y. until Mr. Polivanov, having coveted the bride of his nephew, sold him into recruits. An exemplary serf took to drink, but returned two weeks later, taking pity on the helpless master. However, the enemy was already "mutilating him." Ya. takes Polivanov to visit his sister, turns halfway into the Devil's ravine, unharnesses the horses and, contrary to the fears of the master, does not kill him, but hangs himself, leaving the owner alone with his conscience for the whole night. Such a way of revenge (“drag a dry misfortune” - hang yourself in the possessions of the offender in order to make him suffer all his life) was really known, especially among the eastern peoples. Nekrasov, creating the image of Ya., refers to the story that A.F. Koni told him (who, in turn, heard it from the watchman of the volost government), and only slightly modifies it. This tragedy is another illustration of the perniciousness of serfdom. Through the mouth of Grisha Dobrosklonov, Nekrasov sums up: “There is no support - there is no landowner, / A zealous slave leads to the noose, / There is no support - there is no yard, / Avenging suicide / His villain.”

Naked Yakim.

"In the village of Bosov

Yakim Nagoi lives

He works to death

Drinks half to death!"

("Hand - tree bark,

And the hair is sand"),

"Lives - fiddling with the plow,

And death will come to Yakimushka -

Like a clod of earth will fall off,

What dried up on the plow ... at the eyes, at the mouth

Bends like cracks

On dry ground<…> brown neck,

Like a layer cut off with a plow,

brick face.

The biography of the character is not quite typical for a peasant, rich in events:

"Yakim, poor old man,

Lived once in St. Petersburg,

Yes, he ended up in jail.

I wanted to compete with the merchant!

Like a peeled Velcro,

He returned to his home

And took up the plow"

During the fire, he lost most of his belongings, because the first thing he rushed to save the pictures that he bought for his son

("And he himself is no less than a boy,

Loved looking at them."

Girin Ermil Ilyich (Yermila).

("A bad conscience is necessary-

Peasant from peasant

extort a penny").

Under the old prince Yurlov, he was dismissed, but then, under the young prince, he was unanimously elected mayor of Hell. During the seven years of his "reign" Girin only once grimaced:

"... from recruitment

Little brother Mitrius

He improved."

"and he became thicker than before

I love all the people."

And a miracle happened

All over the marketplace

Every peasant has

Like the wind, half left

It turned over suddenly!

This is the first time in the poem when the world of the people, with one impulse, with one unanimous effort, triumphs over untruth:

Cunning, strong clerks,