Jacob is exemplary. The ideological meaning of stories about sinners (based on the poem N

Lesson topic. Ideological meaning tales of sinners

Lesson Objectives: show how the poem addresses the issue of ways out to freedom and happiness; how the poet gives the vague discontent ripening among the people, the sharpness and strength of social sounding.

During the classes

Not obedience is dumb

Friendship is needed.

I. Checking homework

1. Tell how the main question is solved in the poem: who has fun ... in Rus'?

2. Tell what types of peasants are shown in the poem, why?

3. How does the understanding of happiness and happiness change among peasants who seek the truth?

4. Checking knowledge of the poem "Rus" by heart.

II. Work on the last part of "A Feast for the Whole World"

So, we can say that the reform left the "liberated peasant" in a state of poverty and lack of rights. At the same time, it contributed to the awakening of people's self-consciousness. Nekrasov convinces the reader that it is steadily growing. The images of the "happy" and the dispute about happiness, meetings with landlords lead to the idea of ​​the need for fundamental transformations of life in order for people's happiness to become possible.

Exercise.

Briefly retell the chapters: “About the exemplary slave - Jacob the faithful”, “About two great sinners”, “Peasant sin” and draw a conclusion about what unites these chapters.

(These legends are united by the theme of sin. Barin Polivanov is so cruel in his treatment of everyone that he even brought to death "like a dog." The servant Jacob devoted to him. The robber Kudeyar was a "beast-man" who shed a lot of blood of honest Christians Headman Gleb " ruined "8 thousand souls of peasants. Each of the main characters of these stories committed a serious sin).

N. A. Nekrasov energetically objected to the censor’s prohibition of the story “About an exemplary serf - Jacob the faithful” to the head of the press department V. V. Grigoriev: “... made some sacrifices to the censor Lebedev, excluding a soldier and two songs, but throw out the story about Yakov, which he demanded under the threat of arrest of the book, I can’t - the poem will lose its meaning.

- Why did Nekrasov give such great importance this story, did not want to “throw out” it from the text of the poem.

(All three stories are connected by a single theme of sin. Even a serf from a hard life, humiliation is capable of protest.)

III Analysis of stories

- Why does Nekrasov call Yakov a serf "exemplary and faithful"?

- Why did the conflict between the landowner and the peasant arise and how was it resolved?

(In the story close-up two images are shown - Mr. Polivanov and his faithful serf Yakov. The landowner is "greedy", "stingy", "cruel".

In the teeth of an exemplary slave

Jacob the faithful

Like he was blowing with his heel.

About Yakov "faithful", the serf of the landowner Polivanov, it is said as follows:

People of the servile rank -

real dogs Sometimes:

The more severe the punishment

So dear to them, gentlemen.

Jacob showed up like this from his youth,

Only Jacob had joy:

Grooming the master, cherishing, appeasing ...

Before us is a voluntary serf, a peasant, slavishly devoted to his master, who has lost human dignity. But even this creature cannot endure the insult inflicted on him by Polivanov, the arbitrariness of the landowner is so cruel. Drawing the gentleman Polivanov and the serf Yakov in his direct collision, the author shows that the conflict existing between the landowner and the peasant cannot be resolved “peacefully” by conscience:

No matter how uncle asked for his nephew,

The master of the opponent in recruits sold out.

The reader will learn that the peasants are taking revenge on the master when the serf Yakov “made a fool”, “drunk to death”:

…It's embarrassing without Jacob,

whoever serves is a fool, a scoundrel!

Anger - it has long boiled in everyone,

Fortunately, there is a case: be rude, take out!

Yakov came up with a terrible revenge, cruel: he committed suicide in front of the landowner. Jacob's protest made the landowner realize his sin:

The master returned home, wailing:

"I'm a sinner, a sinner! Execute me!)

"About two great sinners"

- Why did the elder decide to tell his secret to the pan?

(In the legend in question about the robber Kudeyar and Pan Glukhovsky. Kudeyar, who had committed grave sins, awakened his conscience, he repented, and God showed him the way to salvation:

An old man in prayer vigil

Some saint appeared

Rivers: "Not without God's providence

You chose the age-old oak,

With the same knife that robbed

Cut it off with the same hand!"

He told his secret in teaching a sinner.)

- What does the pan's answer indicate?

(The moral impact is in vain. The conscience of the pan remained deaf to the calls of the elder. In turn, the noble pan addresses the following teaching:

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

How many slaves I destroy

I torture, I torture and hang,

And I would like to see how I sleep!

These words arouse the elder's furious anger, and he kills Pan Glukhovsky.)

- What prompted the repentant robber to this act?

(Anger in the soul of a sinner is born of sympathy for those peasants who endured the cruel mockery of Pan Glukhovsky.)

In this legend, as in the story about Yakov, the theme of cruel mockery of the peasants reappears. But the solution, the way out is offered differently. If Yakov does not want to “soil his hands with murder,” then the elder kills Pan Glukhovsky. And it is precisely for the murder, the massacre of the tyrant, the oppressor of the people, that he receives the forgiveness of sins:

Just pan bloodied

He fell headlong into the saddle.

A huge tree collapsed

The echo shook the whole forest.

The tree collapsed, rolled down

From the monk the burden of sins!

- What is the ideological meaning of the legend?

(A repentant sinner found his salvation by embarking on the path of intercession for the people. Reprisal against a tyrant is affirmed as the only possible path resolution of the irreconcilable conflict of the people with the oppressors. The legend affirms the moral right of the people to reprisal their enemies: Kudeyaru is forgiven for the murder of the cruel oppressor of the people, all sins.)

"Peasant Sins"

- Who are the heroes of the story? How is this story different from the first stories?

(We again have the same heroes - the master and the peasant. But, unlike the first two stories, here the master did a good deed:

From chains-supports to freedom

Eight thousand souls are released!

And a man from the people - the peasant headman Gleb - betrayed his fellow countrymen, ruined eight thousand souls of peasants. After the death of the admiral, his distant relative:

He told everything, judged him

Mountains of gold, issued a free ...

Gleb - he was greedy - is tempted:

The will is burned!

The theme of the relationship between the oppressed and the oppressor sounds again, but it already poses the problem of peasant sin. Because of greed, the headman Gleb, for his own benefit, doomed his fellow countrymen to the torment of slavery, became the culprit of people's grief.)

The sin of betraying the people's interests in the peasant milieu itself turns out to be the greatest sin. Not to achieve "freedom", but "forever toil" to the people, as long as there are traitors in their midst and a patient attitude towards them:

Oh man! man! you are the worst of all

And for that you always toil!

IV. Summary of the lesson. conclusions

All three stories are united by one a common problem: how to throw off the chains of slavery and oppression?

Nekrasov turns to Christian religion. Since for the peasants - "God's judgment" - this is a manifestation of the highest moral justice. From the point of view of "God's judgment" pan is a greater sinner than Kudeyar, and reprisal against him gives atonement for all sins. This is how the poem affirms the sanctity of the struggle against the oppressors. That is why the story on the most acute topic of our time is conducted by the "Humble Praying Mantis" Ionushka. That is why we find in the legend an abundance of words from religious use: Lord, sinner, God's providence, monk, saint, mention Solovetsky Monastery, father of Pitirim. Nekrasov ascribes completely different features to Christian ethics than the official church. He does not call for forgiveness of enemies, to live in fear and humility, but blesses the great anger of man, born of compassion and sympathy for the oppressed.

So, clarifying internal unity three stories, we see in the center of the poem the problem of the era - the question of the ways out of peasant life to freedom and happiness.

Homework

2. Prepare for verification work(at the discretion of the teacher).

3. Individual task: prepare a message “Who is Grisha Dobrosklonov?”

The story of the "branded" convict, murderer and "hero of the Holy Russian" Savely naturally continues the chapter "Feast for the whole world", originally titled “Who is the sinner of all. - Who are all saints. - The legend of serfdom. The analysis of the chapter "A Feast for the Whole World" is of particular difficulty, and it is connected with the absence of a canonical text. Prepared for the December issue of Otechestvennye Zapiski and banned by censorship, the chapter was thoroughly redone by Nekrasov for the next issue of the magazine, but was not published during the writer's lifetime. In an effort to restore the text that suffered from the censor's scissors or corrected by the poet himself, who obeyed the will of the censor, the publishers of the poem included lines from different editions - a draft manuscript, a text prepared for typesetting and prohibited, as well as a text altered by the author after the censor's ban. And this connection of lines from different editions, of course, changes the meaning of the images and the pathos of the chapter.

The author himself pointed to the plot connection of "Feast" with "Last Child". The central event of the chapter is the "feast for the whole world", arranged by the Vakhlaks after the death of Prince Utyatin. Not knowing what they received as a reward for their "gum" not meadows, but litigation with the heirs, they rejoice in a new life. “Without corvée... without tribute... / Without a stick... is it true, Lord?” - these thoughts of Vlas convey the general mood of the Vakhlaks:

Everyone in the chest
A new feeling played
Like she took them out
mighty wave
From the bottom of the bottomless abyss
To the world where the endless
They have a feast!

The word “feast” in the chapter has several meanings: it is a “commemoration for the supports”, a holiday that was arranged by the Vakhlak men, having learned that he had died old prince. This is, by definition, N.N. Skatov, "a spiritual feast, the awakening of the peasants to a new life." "Feast" is also a metaphor for the "Vakhlat" understanding of life as an eternal holiday - one of the peasant illusions that life itself will very soon break. "Feast", according to popular beliefs, is a symbol happy life: it is with a “feast” that many Russian fairy tales end. But, unlike fairy tales, the "feast" of the Vakhlaks in Nekrasov's poem does not mean the end of trials. It is no coincidence that from the very beginning of the chapter the author warns that the peasants will soon face a long litigation because of the meadows.

LEGENDS ABOUT serfdom and their role in the narrative

The chapter is composed of the conversations and disputes of the peasants, the legends they tell, the songs they sing. Remembering the past, various "opportunities" and legends about serfdom, songs born by tragic life, Vahlaks in one night, as it were, relive the long centuries of slavery. But the author's task is not only to show how keenly the peasants remember everything they experienced, how deeply slavery affected their souls. Listening to stories about the past, Vahlaks gradually change themselves: sympathy or painful silence after the next story increasingly turns into an argument. For the first time, the peasants ask themselves the question: on whose conscience is the great sin - people's slavery. “The Russian people are gathering strength / And learning to be a citizen” - these words from Grisha Dobrosklonov’s song very accurately convey what is happening before the eyes of the reader, the passionate search for truth by the Vahlaks, the complex work of the soul.

We note the following feature of the narrative: the author describes each narrator in detail, gives a clear idea of ​​both his character and his fate. He is just as attentive to the reaction of the peasants to the story. Taking each story to heart, empathizing with the heroes or condemning them, the men express their innermost thoughts. The combination of three points of view: the author's, the narrator's and the listeners' makes it possible to understand Nekrasov's task: he seeks not only to reveal to the reader the popular opinion about the most important issues of life: what is sin and what is holiness, but also to show that this opinion can change, become more complicated, approach the true essence of phenomena.

The movement of listeners to the truth is clearly visible from their attitude to the story "About Jacob the Faithful - an exemplary serf." It is known that Nekrasov did not agree with the censor's demand to exclude her from the chapter, even under the threat of arrest of the magazine's book, where the chapter "A Feast for the Whole World" was placed. "<...>Throw out the story about Jacob<...>I can’t - the poem will lose its meaning, ”he argued in one of his letters. The story of Yakov, an “opportunity” that “doesn’t have anything more wonderful,” is told by the former courtyard of Baron Sineguzin (this is what the Vahlaks of Tizengauzen call it). He himself suffered a lot from the eccentricities of the mistress, the courtyard, “jumped into arable farming from the back”, “martyr ran up”, i.e. a man who came to Vakhlachin and suffered a lot in his life, it is he who tells the story of lackey Yakov. The narrator characterizes master Yakov as "a man of low birth" who bought the estate for bribes. He is stingy and cruel - not only in relation to serfs, but also to relatives. Yakov got the most from him, but

People of the servile rank -
Real dogs sometimes:
The more severe the punishment
So dear to them, gentlemen.

The limit to Jacob's patience came only when the master sent his beloved nephew to the soldiers. The servant took revenge on the master: he brought him to the Devil's ravine and hanged himself in front of his eyes. The death of a faithful servant, a night spent by a helpless master in a ravine, made him realize for the first time the sinfulness of his life:

The master returned home, wailing:
"I'm a sinner, a sinner! Execute me!"

The last words of the “opportunity” undoubtedly express the opinion of the former courtyard: “You, master, will be an exemplary servant, / Jacob the faithful / Remember until the day of judgment!” But for the author, the essence of this story is not only to show the ingratitude of the masters, driving faithful servants to suicide, i.e. recall the "great master's sin." There is another meaning in this story: Nekrasov again writes about the unlimited patience of the “serfs”, whose affection cannot be justified moral qualities their owner. It is interesting that, after listening to this story, some men feel sorry for both Yakov and the master ("What an execution he took!"), Others - only Yakov. "Great noble sin!" - the sedate Vlas will say, agreeing with the narrator. But at the same time, this story changed the way the men thought: new topic entered their conversation new question now they are interested in: who is the sinner of all. The dispute will make the story about Jacob rethink: returning to this story later, the listeners will not only feel sorry for Jacob, but also condemn him, they will say not only about the “great noble sin”, but also about the sin of “Jacob the unfortunate”. And then, not without the help of Grisha Dobrosklonov, they will also point out the true culprit: “strengthen with all the wine”:

The snake will give birth to kites,
And fasten - the sins of the landowner,
The sin of Jacob the unfortunate<...>
No support - no landowner,
To the loop leading
diligent slave,
No support - no yard,
Suicide avenging
To your villain!

But in order to come to this idea, to accept it, the Vakhlaks had to listen to others, no less sad stories about serfdom, to understand them, to realize deep meaning legends. Characteristically, the story of a faithful serf and an ungrateful master is followed by a story about two great sinners - the robber Kudeyar and Pan Glukhovsky. She has two narrators. The pilgrim-wanderer Ionushka Lyapushkin heard it from the Solovki monk Father Pitirim. Thanks to such storytellers, the legend is perceived as a parable - that is what Nekrasov himself called it. This is not just an "opportunity", which "there is no more wonderful", but a story filled with deep wisdom, which has a universal meaning.

Two destinies are contrasted and compared in this legend-parable: the fate of the robber Kudeyar and Pan Glukhovsky. Both of them are great sinners, both are murderers. Kudeyar - "villain", "animal-man", who killed many innocent people - "you can't count a whole army." “A lot of cruel, terrible” is also known about Pan Glukhovsky: he kills his serfs, not considering it a sin. Researchers rightly point out that the pan's surname is symbolic: he is "deaf to the suffering of the people." The lawless robber and the rightful owner of serf souls are equalized in their atrocities. But a miracle happens to Kudeyar: “suddenly, the Lord awakened the conscience of a fierce robber.” For a long time Kudeyar struggled with pangs of conscience, and yet "the conscience of the villain mastered." However, no matter how hard he tried, he could not atone for his guilt. And then he had a vision: to cut off with that knife, "that he robbed", an age-old oak: "The tree will just collapse, / The chains of sin will fall." Long years pass in hard work: but the oak collapsed only when the monk kills Pan Glukhovsky, who boasts that he “does not look forward to” salvation, does not feel the pangs of conscience.

How to understand the meaning of this legend? Researchers see here a call for a peasant revolution, "for reprisal against the oppressors": the chains of sin will fall from the peasants when they put an end to their tormentors. But Glukhovsky is not just an "oppressor", and it is not a serf, not a peasant who kills him (Nekrasov, by the way, removed all references to Kudeyar's peasant past from the text), but a monk. Glukhovsky is a great sinner not only because he “destroys, tortures, tortures and hangs slaves”, but also because he does not recognize the mockery of serfs and even the murder of peasants as a sin, he is deprived of the pangs of conscience, “does not long for” salvation, i.e. e. does not believe in God and God's judgment - and this is truly a mortal, great sin. The monk who atoned for sins by killing an unrepentant sinner appears in the parable as an instrument of God's wrath. One of the researchers accurately noted that the monk at the time of the murder is “a passive figure, he is controlled by other forces, which is emphasized by “passive” verbs: “became”, “felt”. But the main thing is that his desire to raise a knife on Glukhovsky is called a “miracle”, which directly indicates divine intervention.

The idea of ​​the inevitability of the highest, God's judgment on unrepentant criminals, with whom the landowners who did not admit their sin, who killed or tortured the serfs legally belonging to them, are equalized, was also affirmed by the final words of the parable: "Glory to the omnipresent Creator / Today and forever and ever!" Nekrasov was forced to change these final words after the chapter was banned by the censor. New ending: “Let us pray to the Lord God: / Have mercy on us, dark slaves!” - sounds less strong - this is a call to the mercy of God, the expectation of mercy, and not a steady faith in a speedy judgment, although the thought of God as the highest judge remains. The poet “goes to deliberately violate the church norm for the sake of, as it seems to him, the restoration of the “Christian” norm and Christian truth, which does not differ from human truth. This is how murder is justified in the legend, to which the significance of a Christian feat is attached.

The story of two great sinners is included in the Wanderers and Pilgrims section. As the researchers noted, Nekrasov attached particular importance to this section: there are five variants of it. The section itself opens up another side of the grandiose picture created by Nekrasov folk life. The Russian people are truly many-sided and contradictory, the soul of the Russian people is complex, dark, often incomprehensible: it is easy to deceive it, easy to pity. Entire villages went to "begging in the autumn." But the poor people gave to the false sufferers: “In the people’s conscience / The decision stared, / That there is more misfortune here than lies<...>". Talking about wanderers and pilgrims wandering along the roads of Russia, the author also reveals the "front side" of this phenomenon: among the wanderers one can meet those who are "all saints" - ascetics and helpers to the people. They also remind of the true purpose of a person - "to live like a god." What is "holiness" in the understanding of the people? This is the life of Fomushka:

Board and stone in the head,
And food is bread.

“In a divine way” also lives the “old believer of the Kropilnikovs”, the “obstinate prophet”, the old man, “whose whole life / Either his will, or a jail.” Living according to the laws of God, he “reproaches the laity with godlessness”, “calls to the dense forests to be saved” and does not back down before the authorities, preaching God's truth. The townsman's widow Efrosinyushka also appears as a true saint:

As God's messenger
The old lady appears
In cholera years;
Buries, heals, messes around
With the sick. Almost praying
Peasant women on her...

The attitude of the peasants to the wanderers, to their stories, reveals not only the pity of the Russian man, his understanding of holiness as life "in a divine way", but also the responsiveness of the Russian soul to the heroic, holy, sublime, the need of the Russian man in stories about great deeds. The author describes only the perception by the peasants of one story: the heroic death of Athos monks who took part in the uprising of the Greeks against the Turks. Telling how shocked all members of a large peasant family - from young to old - by this heroic tragedy, the author says the words about the soul of the people - good soil, waiting only for the sower, about the "broad path" of the Russian people:

Who has seen how he listens
Of their passing wanderers
peasant family,
Understand that no work
Not eternal care
Nor the yoke of long slavery,
Not a tavern by ourselves
More Russian people
No limits set:
Before him is a wide path.

The story of peasant sin, told by Ignaty Prokhorov, also fell on this "good ground". Ignatius Prokhorov was already familiar to readers: he was first mentioned in the chapter "Last Child". Former Vakhlak, who became a "rich Petersburger", he did not take part in the "stupid gum". A peasant by birth, he knows firsthand about all the hardships of the peasant's lot and at the same time looks at peasant life and from the outside: much, after life in St. Petersburg, he knows and understands better. It is no coincidence that this former peasant and entrusted with the story of peasant sin - the right to judge the peasant himself. The story of the headman Gleb, who burned the will, according to which eight thousand souls received their will, is compared by the narrator with the betrayal of Judas: he betrayed the most precious, most sacred - freedom.

This story crowns the tales of the past. The author pays special attention to the perception of this story: several times Ignatius tried to start this story, but the very idea that a peasant could be the biggest sinner caused protests from the Vakhlaks, especially Klim Lavin. Ignatius was not allowed to tell his story. But disputes about “who is the sinner of all”, heard legends about serfdom prepared the souls of the Vakhlaks for the story of peasant sin. After listening to Ignatius, the crowd of peasants responds not with silence, as with the story of two great sinners, not with sympathy, as with the story of Yakov. When Ignatius Prokhorov ends the story with the words:

God forgives everything, but Judas sin
Doesn't forgive.
Oh man! man! you are the worst of all
And for that you always toil! -

a crowd of peasants “jumped to their feet, / A sigh passed, and they heard: / So here it is, the sin of a peasant! And indeed a terrible sin!” / And indeed: we always toil<...>". The Vakhlaks were also deeply impressed by the story, and these words of Ignatius Prokhorov, because each of the listeners begins to think about his guilt, about himself, about his participation in the “stupid comedy”, uses these words. As if by magic, the expressions on the faces of the peasants, their behavior change:

The poor fell again
To the bottom of a bottomless abyss
Shut up, snuggle up<...>

Of course, it is important to answer the question: does the author agree with the opinion of his hero? It is interesting that not only the cunning and greedy Klim Lavin, but also Grisha Dobrosklonov acts as an opponent of Ignatius. The main thing that he instills in the Vakhlaks is “that they are not the defendants / For the accursed Gleb, / Strengthen everything with wine!” This idea is undoubtedly close to Nekrasov, who showed how “strong the habit” is to slavery over the peasant, how slavery breaks human soul. But it is no coincidence that the author makes this story the final among the legends about serfdom: recognizing oneself not only as a victim, but also responsible for “slander”, to use Nekrasov’s word, leads to purification, to awakening, to a new life. The motive of a clear conscience - recognized responsibility for the past and present, repentance - is one of the most important in the poem. In the final song for the head, "Rus", it is precisely the "calm conscience" along with the "tenacious truth" that is recognized as a source of "people's strength", "mighty strength". It is important to note that in the works of the Russian righteous, which the seminarian Grisha Dobrosklonov was supposed to know, the condition for “returning bliss” to the life of mankind was considered “contrition in the hearts of human lives contrary to God, and the planting of a new, holy and God-pleasing life. The pure conscience of the people, their heart of gold, "tenacious truth", causing readiness for sacrifice, are affirmed as a source of strength for the people, and hence their happy future.

At the end of the village under the willow,
A modest witness
All the life of Vahlaks,
Where the holidays are celebrated
Where gatherings are held
Where they flog during the day, and in the evening
Kiss, have mercy, -
All night long lights and noise.

On the logs lying here,
On a log house built up
The men sat down;
Here, too, our wanderers
We sat next to Vlasushka;
Vlas poured vodka.
“Drink, wahlachki, take a walk!” -
Klim shouted merrily.
As soon as you decide to drink,
Vlas to a young son
He shouted: “Run after Tryphon!”

With the parish sexton Tryphon,
Reveler, godfather of the elder,
His sons came
Seminarians: Savvushka
And Grisha, good guys,
Letters to peasants to relatives
Wrote; "Position",
As it turned out, they interpreted
Mowed, reaped, sowed
And drank vodka on holidays
equal to the peasantry.
Now Savva is a deacon
I looked, and at Gregory
Face thin, pale
And the hair is thin, curly,
With a hint of red.
Right next to the village
The Volga was going, and beyond the Volga
There was a small town
(To be more precise, cities
At that time there was no shadow
And there were bunts:
The fire destroyed the Third Days).
So people passing by
Vakhlak friends,
Here they also became
The ferry is waiting
They fed the horses.
The beggars wandered here,
And the chatterer-wanderer,
And a quiet praying mantis.

On the day of the death of the old prince
The peasants did not foresee
What are not floodplain meadows,
And they will make a litigation.
And after drinking a glass,
First of all, they argued:
How should they be with the meadows?

Not all of you, Rus', is measured
Zemlitsa; come across
blessed corners,
Where did it go well.
Some random -
The ignorance of the landowner,
living far away
Broker's mistake
And more often twists
Peasant leaders -
In the allotment of the peasants occasionally
There was also a fishing line.
There is a proud man, try it
Knock on the window the headman
For a tribute - get angry!
One answer before time:
“And you sell the fishing line!”
And the wahlaks thought
Its meadows are flooded
Hand over to the elder - on a tribute.
Everything is weighed, calculated,
Just - quitrent and tribute,
Too much. “Is that right, Vlas?
And if the filing is done,
I don't say hello to anyone!
There is a hunt - I work,
Not that - I'm lying with a woman,
Not that - I'm going to a tavern!

So! - the whole horde of the Vakhlats
At the word of Klim Lavin
Responded. - On the tribute!
Do you agree, Uncle Vlas?

Klim has a short speech
And clear as a sign
Calling to the tavern, -
The old man said jokingly. -
Klimakh will start with a woman,
And it will end - a tavern!

“But what? not sharp
Finish here? The thing is right
Don't croak, settle!"

But Vlas is not up to croaking,
Vlas was a kind soul,
I was sick for the whole vakhlachin -
Not for one family.
Serving under a strict master,
Carry a burden on your conscience
unwilling participant
His cruelties.
How young he was, waiting for the best,
Yes, it always happened
What's the best ending
Nothing or disaster.
And became afraid of the new,
Rich in promises
Unbelieving Vlas.
Not so much in Belokamennaya
Passed over the bridge
Like a peasant
Grievances have passed ... to laughter? ..
Vlas was always gloomy.
And then - the old man blew it!
Tomfoolery vakhlatskoe
Touched him too!
He involuntarily thought:
“Without corvée... without tribute...
Without a stick ... Is it true, Lord?
And Vlas smiled.
So the sun from the sultry sky
Into the dense forest
Throw a beam - and a miracle is there:
The dew burns with diamonds
Moss gilded.
“Drink, wahlachki, take a walk!”
It was too much fun:
Everyone in the chest
A new feeling played
Like she took them out
mighty wave
From the bottom of the bottomless abyss
To the world where the endless
They have a feast!
Another bucket was placed
Noisy continuous
And the songs began.
So, burying the dead,
Relatives and friends
They only talk about him
Until they manage
With a host's meal
And they won't start to yawn, -
So the noise is long
Behind a cup, under a willow,
Everything, read, happened
In commemoration of the cropped
Landlord "strings".

To the deacon with the seminarians
They stuck: “Sing “Merry”!”
The good guys sang.
(That song - not folk -
For the first time the son of Tryphon sang,
Gregory, vakhlakam,
And from the "Position" of the king,
From the people who removed the support,
She's on drunken holidays
Like a dance song
Priests and courtyards, -
Vakhlak did not sing it,
And, listening, stomped,
whistled; "Merry"
Not jokingly called.)

There were twelve robbers
There was Kudeyar-ataman,
Many robbers shed
The blood of honest Christians,

Lots of wealth was stolen
Lived in a dense forest
Leader Kudeyar from near Kyiv
Take the beautiful girl out.

In the afternoon with his mistress, he amused himself,
He made raids at night,
Suddenly at the fierce robber
The Lord awakened the conscience.

The dream flew away; disgusted
Drunkenness, murder, robbery,
The shadows of the slain are,
A whole army - you can't count!

Long fought, resisted
Lord beast-man,
Head blew off his mistress
And Yesaula spotted.

The conscience of the villain mastered
Disbanded his band
Distributed property to the church,
Buried the knife under the willow.

And forgive sins
Goes to the Holy Sepulcher
Wandering, praying, repenting,
It doesn't get any easier for him.

An old man, in monastic clothes,
The sinner came home
Lived under the canopy of the oldest
Duba, in the forest slum.

Day and night of the Most High
Pray: forgive sins!
Let your body be tortured
Let me save my soul!

God took pity and to salvation
The schemer showed the way:
An old man in prayer vigil
Some saint appeared

Rivers: "Not without God's providence
You chose the age-old oak,
With the same knife that robbed
Cut it off with the same hand!

There will be great work
There will be a reward for work,
The tree just collapsed
The chains of sin will fall."

The hermit measured the monster:
Oak - three girths around!
I went to work with a prayer
Cuts with a damask knife

Cuts tough wood
Singing glory to the Lord
Years go - moves on
Slowly business forward.

What to do with the giant
Frail, sick person?
We need iron strength here,
We don't need an old age!

Doubt creeps into the heart
Cuts and hears the words:
"Hey old man, what are you doing?"
Crossed first,

I looked - and Pan Glukhovsky
He sees on a greyhound horse,
Pan rich, noble,
The first one in that direction.

A lot of cruel, scary
The old man heard about the pan
And as a lesson to the sinner
He told his secret.

Pan chuckled: "Salvation
I haven't had tea for a long time
In the world I honor only a woman,
Gold, honor and wine.

You have to live, old man, in my opinion:
How many slaves I destroy
I torture, I torture and hang,
And I would like to see how I sleep!

The miracle with the hermit happened:
Felt rage,
Rushed to Pan Glukhovsky,
A knife plunged into his heart!

Just pan bloodied
Fell head on the saddle
A huge tree collapsed
The echo shook the whole forest.

The tree collapsed, rolled down
From a monk the burden of sins! ..
Glory to the Creator omnipresent
Today and forever!

Jonah finished; being baptized;
The people are silent. Suddenly prasola
An angry cry broke out:
- Hey you sleepy grouse!
Pa-rum, live, pa-rum!

Ammiral the widower walked the seas,
I walked the seas, I drove ships,
Near Achakov fought with the Turks,
Defeated him
And the empress gave him
Eight thousand souls as a reward.
In that patrimony clover
The widower-ammiral is living his life,
And he gives, dying,
Gleb the headman a golden casket.
"Goy, old man! take care of the box!
My will is preserved in it:
From chains-supports to freedom
Eight thousand souls are released!”
Ammiral the widower lies on the table,
A distant relative rolls to bury.
Buried, forgotten! Calls the elder
And starts a roundabout speech with him;
He told everything, promised him
Mountains of gold, issued a free ...
Gleb - he was greedy - is tempted:
The will is burned!
For decades, until recently
Eight thousand souls were secured by the villain,
With family, with tribe; what to the people!
What the people! with a stone into the water!
God forgives everything, but Judas sin
Doesn't forgive.
Oh man! man! you are the worst of all
And for that you always toil!

Stern and angry
Thunderous, menacing voice
Ignatius finished speaking.
The crowd jumped to their feet
A sigh passed, I heard:
“So here it is, the sin of the peasant!
And indeed a terrible sin.
- And indeed: we always toil,
Oh-oh! .. - the headman himself said,
Killed again, for the better
Not a believer Vlas.
And soon succumbing
As I grieve, so do joys,
"Great sin! great sin! -
Klim echoed sadly.
The site in front of the Volga,
illuminated by the moon,
Changed suddenly.
The proud people are gone
With a confident walk
Wahlaki remained,
Not eating enough
Unsalted slurped,
Which instead of the master
The volost will fight,
Which hunger to knock
Threatens: long drought,
And then there's the bug!
Which prasol-burning
cut the price boasts
On their hard prey,
Resin, Vakhlatsky tear, -
Cut, reproach:
“Why pay you so much?
You have unpurchased goods
Of you drowning in the sun
Resin, like from a pine tree!
The poor fell again
To the bottom of a bottomless abyss
Shut up, snuggle up
They lay down on their stomachs;
They lay, they thought
And suddenly they sang. Slowly,
As the cloud moves
The words flowed viscous.
So the song was minted
That immediately our wanderers
Remembered her:

He would need to go to Peter
To the Committee of the Wounded.
Pesh will reach Moscow
And then how? Cast iron something
Started biting!

Important lady! proud lady!
Walks, hisses like a snake;
“Empty for you! empty for you! empty for you! -
The Russian village is screaming;
Snorts in the peasant's face,
Presses, maims, somersaults,
Soon all Russian people
Cleaner broom sweep!

The soldier stomped a little
And heard how knocked
Dry bone on bone
But Klim was silent: he had already moved
To the serving people.
Everyone gave: a penny,
For a penny, on plates
Rublishko got...

The feast is over, disperses
People. Fall asleep, stay
Under the willow our wanderers
And then Ionushka slept
Yes, a few drunk
Not good enough for men.
Swinging, Savva with Grisha
take a parent home
And they sang; in clean air
Over the Volga, like alarms,
Consonants and strong
Voices thundered:

The share of the people
his happiness,
Light and freedom
First of all!

We are a little
We ask God:
honest deal
do skillfully
Give us strength!

Working life -
Direct to friend
Road to the heart
Away from the threshold
Coward and lazy!
Isn't it heaven?

The share of the people
his happiness,
Light and freedom
First of all!..

And an angel of mercy
No wonder the invocation song
She sings - the pure ones listen to her, -
Rus' has already sent a lot
Their sons marked
The seal of the gift of God,
On honest paths
Many have mourned
(Alas! falling star
They're moving!).
No matter how dark vakhlachina,
No matter how crowded with corvee
And slavery - and she,
Blessed, put
In Grigory Dobrosklonov
Such a messenger...

Gregory walked thoughtfully
First on the big road
(Old: with high
curly birches,
straight as an arrow).
He was having fun
That's sad. horny
Vakhlatskaya feast,
Thought worked strongly in him
And poured out in song:

In moments of despondency, O Motherland!
I'm thinking ahead,
You are destined to suffer a lot,
But you won't die, I know.

The darkness was thicker than ignorance over you,
A suffocating dream unawakened,
You were a deeply unhappy country,
Depressed, slavishly unjudicial.

How long have your people served as a toy
The shameful passions of the master?
A descendant of the Tatars, like a horse, led
To the Slave Slave Market,

And the Russian maiden was dragged to shame,
The scourge raged without fear,
And the horror of the people at the word "set"
Was it like the horror of execution?

Enough! Finished with the last calculation,
Done with sir!
The Russian people gather with strength
And learn to be a citizen

And your burden was lightened by fate,
Companion of the days of the Slav!
You are still in the family of a slave,
But the mother is already a free son! ..

Enticed Grisha narrow,
winding path,
Running through bread
Mowed in a wide meadow
He went down to her.
Drying grass in the meadow
Peasant women met Grisha
His favorite song.
The young man was sad
For a suffering mother
And more anger took.
He went into the forest. haunting,
In the forest like quails
In the rye, small ones wandered
Guys (and older
They turned senzo).
He is with them a body of saffron milk caps
Scored. The sun is already burning;
Went to the river. Bathing -
of the charred city
Picture in front of him:
Not a survivor's house
One prison saved
newly whitewashed,
Like a white cow
Out on the road, it's worth it.
The authorities hid there,
And the inhabitants under the shore,
Like an army, they camped.
Everyone is still sleeping, not many
Woke up: two clerks,
holding the shelves
Bathrobes, sneaking
Between cabinets, chairs,
Knots, crews
To the tent-tavern.
There the tailor is crouched
Arshin, iron and scissors
Carries - like a leaf trembles.
Wake up from sleep with a prayer
Combing his head
And keeps flying
Like a girl, a long braid
Tall and portly
Archpriest Stefan.
Down the sleepy Volga slowly
Rafts with firewood stretch,
Standing under the right bank
Three barges loaded, -
Yesterday barge haulers with songs
They were brought here.
And here he is - exhausted
Burlak! festive gait
Goes, the shirt is clean,
Copper rings in my pocket.
Gregory walked, looked
For a contented barge hauler,
And the words escaped from my lips
Whispers, then loud.
Gregory thought aloud:

You are poor
You are abundant
You are powerful
You are powerless
Mother Rus'!

Saved in bondage
Free heart -
Gold, gold
The heart of the people!

The strength of the people
mighty force -
Conscience is calm
The truth is alive!

Strength with unrighteousness
Doesn't get along
Victim of untruth
Not called -

Rus' does not stir
Rus' is dead!
And lit up in it
The hidden spark

We got up - nebuzheny,
Came out - uninvited,
Live by the grain
The mountains have been applied!

Rat rises -
innumerable,
The strength will affect her
Invincible!

You are poor
You are abundant
You are beaten
You are almighty
Mother Rus'!

“I got a good song! - said Grisha, jumping. -
The great truth in it hotly affected!
Vakhlachkov I will learn to sing it - not all of them
Sing your “Hungry”... Help, oh God, them!
As from the game and from running, the cheeks flare up,
So with a good song they rise in spirit
The poor, the downtrodden…” After reading solemnly
Brother a new song (brother said: "Divine!"),
Grisha tried to sleep. Slept, didn't sleep
More beautiful than the previous song was composed in a half-dream;
Would our wanderers be under their native roof,
If only they could know what happened to Grisha.
He heard immense strength in his chest,
Gracious sounds delighted his ears,
Sounds of the radiant hymn of the noble -
He sang the embodiment of the happiness of the people! ..

On a journey through the country, seven men meet many people with different destinies. Some tell about themselves, while walkers learn about others from stories shared with them by those they meet.

The image and characterization of Jacob in the poem “Who Lives Well in Rus'” appear in a separate part - the tale “About the exemplary serf, Jacob the Faithful”. The plot is taken from real life, it causes controversy, various conclusions of readers and listeners. The author gives everyone the opportunity to evaluate the story, to dwell on their opinion.

Origins of the story of Jacob

N.A. Nekrasov was looking for data on serf arbitrariness. He studied historical documents, communicated and collected material for the poem. Lawyer A.F. Koni told him the story of a landowner who committed atrocities, made fun of serfs himself and with the help of a cruel coachman. It is difficult to say which of the two people was more merciless. The coachman's name was Malyuta Skuratov. Both real person negative and unpleasant. genius poet approached history in his own way. He showed how he can change the psychology of a person serfdom. Slavery led Jacob to his death, although his fate could have ended very differently. Even with the heroes of the poem it is easy to draw parallels: Yakov and Savely (buried the evil German alive), Yakov and the peasants (went to seek the truth), Yakov and the rebellious peasants. Nekrasov's landowner is cruel, but the serf is kind. Quality does not help a man become happy, but makes him weak-willed and weak.

Polivanov

The landowner is cruel and greedy. The poet speaks of him sparingly, but the reader understands the image of Polivanov. The village was acquired by the landowner with money from bribes. The author has no desire to name it habitually. This is a "village", something humiliating is felt in the estate without a name. The owner is cruel not only to the peasants who have been given to him for management. He deals with people close to him in his own way: he married his daughter, flogged her husband and drove him out without a livelihood - "naked". Polivanov's disease of the legs does not change. He still hopes to get up and continue his bullying. The landowner sends the guy to the soldiers, hoping that he will get the bride.

Faithful serf Jacob

Special cynicism sounds in the words of the poet when he shows the attitude of the landowner-owner to the faithful servant. Polivanov likes to humiliate Yakov. He hits the man in the teeth with his heel. Beats slowly, casually, just for fun. Unlike real character- Malyuta Skuratova, a faithful servant is kind and compassionate. He is comparable to a dog who serves his master and forgets that he is a man. The author’s words about their fate sound insulting: the gentlemen become dearer to them after heavy punishments. The attentive reader sees how a lonely person becomes attached to cruelty in their souls. Jacob cares not only about the owner, he loves his nephew Grisha. It is love that makes him bolder. He decides to ask Polivanov for his own person, but receives a cruel refusal, ridicule and another mockery, similar to a kick in the foot. The serf decides to take revenge. But what can it be? Jacob is not capable of action against those whom he loves all his life. He decides only to act against himself. Yakov hanged himself in front of the landowner.

Special Riot

The scene of Jacob's death causes a lot of controversy. Suicide in Rus' is a great sin, but there is no feeling of condemnation for the peasant, as for the gallows. The author sparingly pronounces a phrase about the death of a serf. But the picture of horror that Polivanov experienced is vivid and emotional:

"Devil's ravine";

"Wrapped in a shroud";

"you can't see it."

Owls fly over the landowner, beat their wings, trying to get to him. The crows are flying down. Someone's eyes glow in the dark. The conscience wakes up, the martyr realizes his sin, but too late. Perhaps Nekrasov leaves him alive so that Polivanov understands whom he lost and offended. Wanderers and ordinary listeners of history react to the riot-execution in different ways. Many feel sorry for Jacob. Someone sympathizes with the master. Others understand that it is not worth pitying the masters, their memory is short, another serf will appear, and everything will start all over again.

Cheerful

“Eat prison, Yasha!
There is no milk!"
- Where is our cow? -
“Gone away, my light!
Master for offspring
I took her home."
It's nice to live people
Saint in Rus'!
- Where are our chickens? -
The girls are yelling.
"Don't scream, fools!
The Zemsky court ate them;
I took another supply
Yes, he promised to stay ... "
It's nice to live people
Saint in Rus'!
Broke my back
And the sourdough doesn't wait!
Baba Katerina
Remembered - roars:
In the yard for over a year
Daughter ... no dear!
It's nice to live people
Saint in Rus'!
A little from the kids
Look, there are no children:
The king will take the boys
Barin - daughters!
One freak
Live with family.
It's nice to live people
Saint in Rus'!

hungry

The man is standing
swaying
A man is walking
Don't breathe!
From its bark
swelled up,
Longing trouble
Exhausted.
Darker face
Glass
Not seen
At the drunk.
Goes - puffs,
Walks and sleeps
Went there
Where the rye roars
How the idol became
On the strip
Worth singing
No voice:
"Rise, rise,
Mother Rye!
I am your plowman
Pankratushka!
I'll eat the rug
mountain mountain,
Eat a cheesecake
With a big table!
Eat everything alone
I manage myself.
Whether mother or son
Ask - I will not give!

Where can I get scanned magazines "Sovremennik" and " Domestic notes"The 19th century? I know that there is a site" Old newspapers ", but are there "Old magazines"?