Characteristics of the matryona in Russia to live well. The composition "Matryona Timofeevna Korchagina in the poem" Who Lives Well in Russia

The next chapter written by Nekrasov - "Peasant"- also seems to be a clear deviation from the scheme outlined in the "Prologue": the wanderers are again trying to find a happy one among the peasants. As in the other chapters, the beginning is important. He, as in "The Last", becomes the antithesis of further narration, allows you to discover all the new contradictions of "mysterious Russia". The chapter begins with a description of the ruined manor house: after the reform, the owners abandoned the estate and the courtyards to their fate, and the courtyards ravage and break down a beautiful house, a once well-tended garden and park. The funny and tragic aspects of the life of an abandoned courtyard are closely intertwined in the description. Yard - a special peasant type. Torn from their familiar environment, they lose the skills of peasant life and the main one among them is the "habit of noble work." Forgotten by the landowner and unable to feed themselves with labor, they live by plundering and selling the owner's things, heating the house, breaking gazebos and chiseled balcony posts. But there are also truly dramatic moments in this description: for example, the story of a singer with a rare beautiful voice. The landlords took him out of Little Russia, they were going to send him to Italy, but they forgot, busy with their troubles.

Against the background of the tragicomic crowd of ragged and hungry courtyards, "whining courtiers", the "healthy, singing crowd of reapers and reapers", returning from the field, seems even more "beautiful". But even among these stately and beautiful people, it stands out Matryona Timofeevna, "Glorified" by the "governor" and "lucky". The story of her life, told by herself, is central to the narrative. Dedicating this chapter to a peasant woman, Nekrasov, I think, not only wanted to open the soul and heart of a Russian woman to the reader. The world of a woman is a family, and talking about herself, Matryona Timofeevna tells about those aspects of folk life that have so far only been indirectly touched upon in the poem. But it is they who determine the happiness and unhappiness of a woman: love, family, life.

Matryona Timofeevna does not recognize herself as happy, just as she does not recognize any of the women as happy. But she knew short-lived happiness in her life. Happiness of Matryona Timofeevna is a girl's will, parental love and care. Her girlish life was not carefree and easy: from childhood, already from the age of seven, she performed peasant work:

Happiness fell to me in girls:
We had a good one
Non-drinking family.
For father, for mother,
Like Christ in the bosom,
I lived, well done.<...>
And on the seventh after the drill
I myself ran into the herd,
I wore my father for breakfast,
She grazed the ducklings.
Then mushrooms and berries,
Then: "Take the rake
Yes, turn up the hay! "
So I got used to business ...
And a kind worker
And sing-dance the huntress
I was young.

She also calls the last days of a girl's life "happiness", when her fate was being decided, when she "bargained" with her future husband - she argued with him, "bargained" for her will in her married life:

- Become a good fellow,
Directly against me<...>
Think, dare:
To live with me - not to repent,
And I don’t cry with you ...<...>
While we were bargaining
It must be so I think
Then it was happiness.
And more unlikely when!

Her married life, indeed, is full of tragic events: the death of a child, a cruel flogging, a punishment she voluntarily accepted in order to save her son, a threat to remain a soldier. At the same time, Nekrasov shows that the source of Matryona Timofeevna's misfortunes is not only "support", the powerless position of a serf woman, but also the powerless position of the youngest daughter-in-law in a large peasant family. The injustice triumphant in large peasant families, the perception of a person primarily as a worker, non-recognition of his desires, his "will" - all these problems are opened by the story-confession of Matryona Timofeevna. A loving wife and mother, she is doomed to an unhappy and powerless life: to please her husband's family and unfair reproaches from elders in the family. That is why, even having freed herself from serfdom, having become free, she will grieve about the absence of "will", and therefore - and happiness: "The keys to women's happiness, / From our free will / Abandoned, lost / God himself." And at the same time she speaks not only about herself, but about all women.

This disbelief in the possibility of a woman's happiness is shared by the author. It is no coincidence that Nekrasov excludes from the final text of the chapter the lines about how happily Matryona Timofeevna's plight changed in her husband's family after returning from the governor's wife: there is no story in the text that she became a "big" in the house, nor that she “Conquered” the “grumpy, abusive” family of her husband. There were only lines that the husband's family, recognizing her participation in saving Philip from the soldiery, "bowed" to her and "obeyed" her. But the chapter ends with the "Woman's Parable", which asserts the inevitability of bondage and misfortune for a woman even after the abolition of serfdom: "But to our female will / There are no and no keys!<...>/ Yes, they are unlikely to be found ... "

Researchers noted Nekrasov's plan: creating the image of Matryona Timofeevn s, he strove for the widest generalization: her fate becomes a symbol of the fate of every Russian woman. The author carefully, thoughtfully chooses the episodes of her life, "leading" her heroine along the path that any Russian woman follows: a short carefree childhood, labor skills instilled from childhood, maiden will and the long disenfranchised position of a married woman, a worker in the field and in the house. Matryona Timofeevna is going through all the possible dramatic and tragic situations that fall to the lot of a peasant woman: humiliation in her husband's family, beatings of her husband, death of a child, harassment of a manager, flogging, and even, albeit for a short time, the share of a soldier. “The image of Matryona Timofeevna was created like this,” writes N.N. Skatov, - that she kind of experienced everything and went to all the states that a Russian woman could have experienced. " Folk songs and laments included in Matryona Timofeevna's story, often “replacing” her own words, her own story, further expand the narrative, making it possible to comprehend both the happiness and misfortune of a peasant woman as a story about the fate of a serf woman.

In general, the story of this woman depicts life according to God's laws, “in a divine way,” as Nekrasov's heroes say:

<...>I endure and do not grumble!
All the power given by God
I suppose to work,
All love to the children!

And the more terrible and unjust are the misfortunes and humiliations that have befallen her lot. "<...>In me / There is no broken bone, / There is no untwined vein, / There is no unbroken blood<...>”- this is not a complaint, but the true result of what Matryona Timofeevna experienced. The deep meaning of this life - love for children - is also affirmed by the Nekrasovs with the help of parallels from the natural world: the story of the death of Dyomushka is preceded by a cry for a nightingale, whose chicks burned down on a tree lit by a thunderstorm. The chapter describing the punishment taken to save another son, Philip, from being flogged, is called "She-Wolf." And here the hungry wolf, ready to sacrifice her life for the wolf cubs, appears as a parallel to the fate of a peasant woman who lay down under the rod to free her son from punishment.

The central place in the chapter "The Peasant Woman" is occupied by the story of Savely, the bogatyr of the Holy Russian... Why is Matryona Timofeevna entrusted with a story about the fate of the Russian peasant, the "bogatyr of the Holy Russian", his life and death? I think, largely because it is important for Nekrasov to show the "hero" Savely Korchagin not only in his confrontation with Shalashnikov and the manager Vogel, but also in the family, in everyday life. His big family "grandfather" Savely - a pure and holy man, was needed while he had money: "As long as there was money, / They loved the grandfather, they cared for, / Now they spit in the eyes!" The inner loneliness of Savely in the family enhances the drama of his fate and at the same time, like the fate of Matryona Timofeevna, enables the reader to learn about the everyday life of the people.

But it is no less important that "a story within a story", connecting two destinies, shows the relationship between two outstanding people, who for the author himself were the embodiment of the ideal folk type. It is Matryona Timofeevna's story about Savely that makes it possible to emphasize what brought together, in general, different people: not only the disenfranchised position in the Korchagin family, but also the common character. Matryona Timofeevna, whose whole life is filled only with love, and Savely Korchagin, whom hard life made “stone”, “fierce beast”, are similar in the main thing: their “angry heart”, their understanding of happiness as a “volyushka”, as spiritual independence.

It is not by chance that Matryona Timofeevna considers Savely to be a lucky one. Her words about “grandfather”: “He was lucky too ...” is not a bitter irony, because in Savely's life, full of suffering and trials, there was something that Matryona Timofeevna herself values ​​above all else - moral dignity, spiritual freedom. Being a "slave" of the landowner according to the law, Savely did not know spiritual slavery.

Savely, according to Matryona Timofeevna, called his youth "prosperity", although he experienced many insults, humiliations, and punishments. Why does he consider the past "gracious times"? Because, fenced off by "swampy swamps" and "dense forests" from their landowner Shalashnikov, the inhabitants of Korezhina felt free:

We were only worried
Bears ... yes with bears
We coped easily.
With a knife and a spear
I myself am more terrible than a moose,
Along the reserved paths
I go: "My forest!" - I shout.

“Prosperity” was not overshadowed by the annual flogging, which Shalashnikov arranged for his peasants, who beat out the rent with rods. But the peasants are "proud people", having endured the flogging and pretending to be beggars, they knew how to save their money and, in turn, "amused" the master who could not take the money:

Weak people gave up
And the strong for the patrimony
We stood well.
I too endured
He kept silent, thought:
"No matter how you take it, son of a dog,
And you can't knock out your whole soul,
Leave something "<...>
But we lived as merchants ...

"Happiness", about which Savely speaks, is, of course, illusory, - this is a year of free life without a landowner and the ability to "endure", withstand a flogging and keep the money earned. But the peasant could not be relieved of any other "happiness". And yet Koryozhina soon lost even such “happiness”: “hard labor” began for the peasants, when Vogel was appointed manager: “I ruined you to the bone! / And tore ... like Shalashnikov himself! /<...>/ The German has a dead grip: / Until he lets it out in the world, / Without leaving, he sucks! "

Savely glorifies impatience as such. The peasant cannot and must endure not everything. Savely clearly distinguishes between the ability to "endure" and "endure". To be under-tolerated means to succumb to pain, not to endure the pain and morally submit to the landlord. To endure is to lose dignity and accept humiliation and injustice. Both that and another - makes a person a "slave".

But Savely Korchagin, like no one else, understands the whole tragedy of eternal patience. With him, an extremely important thought enters the narrative: about the wasted strength of a peasant hero. Savely not only glorifies the Russian heroism, but also mourns this hero, humiliated and mutilated:

Therefore, we endured
That we are heroes.
That is the Russian heroism.
Do you think, Matronushka,
A man is not a hero?
And his life is not warlike,
And death is not written to him
In battle - but a hero!

The peasantry in his reflections appears as a fabulous hero, fettered and humiliated. This hero is more heaven and earth. A truly cosmic image appears in his words:

Hands are twisted with chains,
Iron feet are forged,
Back ... dense forests
We walked along it - we broke.
And the chest? Ilya the prophet
It rattles-rolls on it
On a chariot of fire ...
The hero endures everything!

The bogatyr holds the sky, but this work costs him great torment: “For the time being, a terrible craving / He raised it, / Yes, he went into the ground up to his chest / With a strain! On his face / Not tears - blood flows! " However, is there any point in this great patience? It is no coincidence that Savely is disturbed by the thought of a life that had passed away in vain, a power that was wasted for nothing: “I was lying on the stove; / Lying down, thinking: / Where are you, strength, going? / What did you come in handy for? / - Under the rods, under the sticks / Left for the little things! " And these bitter words are not only the result of their own life: they are grief over the ruined power of the people.

But the author's task is not only to show the tragedy of the Russian hero, whose strength and pride "went away in trifles." It is no coincidence that at the end of the story about Savely, the name of Susanin, a hero-peasant, appears: the monument to Susanin in the center of Kostroma reminded Matryona Timofeevna “grandfather”. Savely's ability to preserve freedom of spirit, spiritual independence in slavery, not to submit to the soul is also heroism. It is important to emphasize this feature of the comparison. As N.N. Skatov, the monument to Susanin in Matryona Timofeevna's story does not look like the real one. “A real monument created by the sculptor V.M. Demut-Malinovsky, the researcher writes, turned out to be more of a monument to the tsar than to Ivan Susanin, who was depicted kneeling near a column with a bust of the tsar. Nekrasov not only kept silent that a man was on his knees. In comparison with the rebel Savely, the image of the Kostroma peasant Susanin received for the first time in Russian art a peculiar, essentially anti-monarchist interpretation. At the same time, the comparison with the hero of Russian history Ivan Susanin put the final touch on the monumental figure of the Korezh hero, the Svyato-Russian peasant Savely. "

Almost every writer has an intimate theme that excites him especially strongly and runs through all his work as a leitmotif. For Nekrasov, a singer of the Russian people, such a theme was the fate of a Russian woman. Simple serfs, proud princesses and even fallen women who sank to the social bottom - the writer had a warm word for each. And all of them, so different at first glance, were united by complete powerlessness and unhappiness, which were considered the norm at that time. Against the background of universal serf service, the fate of an ordinary woman looks even more terrible, because she is forced to “obey the slave to the grave” and “be the mother of a slave son” (“Frost, red nose”), i.e. she is a slave in the square. "The keys to women's happiness", from their "free will" have long been lost - this is the problem the poet was trying to draw attention to. This is how the incredibly bright and strong image of Matryona Timofeevna appears in the poem "Who Lives Well in Russia" by Nekrasov.
The story of Matryona's fate is set forth in the third part of the poem, the so-called Peasant Woman.

A rumor leads to the woman of the wanderers that if any of the women can be called lucky, it is exclusively the “governor's wife” from the village of Klinu. However, Matryona Timofeevna Korchagina, a "dignified", beautiful and stern woman, having heard the peasants' question about her happiness, "got twisted, thoughtful" and did not even want to talk about anything at first. It was already dark, and the moon with the stars went out into the sky, when Matryona nevertheless decided to "open her whole soul."

Only at the very beginning was life kind to her - recalls Matryona. My own mother and father took care of their daughter, they called her “koratushka”, they cared for and cherished. Let's pay attention to the huge number of words with diminutive-affectionate suffixes: late, sun, crust, etc., characteristic of oral folk art. Here, the influence of Russian folklore on Nekrasov's poem is noticeable - in folk songs, as a rule, the time of carefree girlhood is sung, in sharp contrast to the subsequent difficult life in the husband's family. The author uses this plot to build the image of Matryona and practically literally transfers from the songs a description of the girl's life with her parents. Some of the folklore is introduced directly into the text. These are wedding songs, lamentation over the bride and the song of the bride herself, as well as a detailed description of the marriage ceremony.

No matter how hard Matryona tried to extend her free life, yet she is married off to a man, also a stranger, not from her native village. Soon, the girl, along with her husband Philip, leaves the house and goes to an unfamiliar land, to a large and inhospitable family. There she goes to hell "from the girl's holi", which is also transmitted through a folk song. “Sleepy, drowsy, restless!

"- that's what Matryona is called in the family, and everyone tries to give her more work. There is no hope for her husband's intercession either: even though they are the same age, and Philip treats his wife well, he still beats her ("the whip whistled, the blood sprinkled") and does not think to make her life easier. In addition, he spends almost all his free time working, and Matryona "has no one to love."

In this part of the poem, Matryona's uncommon character and inner spiritual firmness is clearly visible. Another would have despaired long ago, but she does everything as ordered and always finds a reason to rejoice in the simplest things. Her husband returned, "brought a silk handkerchief / Yes, rolled it on a sled" - and Matryona sang joyfully, as she used to sing in her parents' house.

The only happiness of a peasant woman is in her children. So the heroine Nekrasov has her first-born, whom she cannot look at: "How written was Demushka!" The author shows very convincingly: it is the children who do not allow the peasant woman to become embittered, they support her truly angelic patience. The great vocation - to raise and protect your children - raises Matryona above the gray everyday life. The image of a woman turns into a heroic one.

But the peasant woman is not destined to enjoy her happiness for a long time: she must continue to work, and the child, left in the care of the old man, dies due to a tragic accident. The death of a child at that time was not a rare event; this misfortune often fell upon the family. But Matryona is harder than the others - not only is this her first-born, but also the authorities who came from the city decide that it was the mother herself, in collusion with the former convict grandfather Savely, who killed her son. No matter how Matryona cries, she has to be present at the autopsy of Demushka - he was "flattened", and this terrible picture was forever imprinted in the mother's memory.

The characterization of Matryona Timofeevna would not be complete without one more important detail - her willingness to sacrifice herself for others. Her children - this is what remains the most sacred for the peasant woman: “Just don’t touch the children! I stood behind them like a mountain ... ”. Indicative in this regard is the episode when Matryona takes on the punishment of her son. He, being a shepherd, lost a sheep, and he had to be flogged for this. But the mother threw herself at the feet of the landowner, and he "graciously" forgave the teenager, ordering instead to whip the "insolent woman". For the sake of her children, Matryona is ready to go even against God. When a wanderer comes to the village with a strange demand not to breastfeed her children on Wednesdays and Fridays, the woman turns out to be the only one who disobeyed her. "To whom to endure, so to mother" - in these words of Matryona the whole depth of her motherly love is expressed.

Another key trait of the peasant woman is her determination. Submissive and compliant, she knows when to fight for her happiness. So, it is Matryona from the whole huge family who decides to stand up for her husband when he is taken into the army and, falling at the feet of the governor, brings him home. For this act, she receives the highest award - the people's respect. This is where her nickname "governor's wife" came from. Now the family loves her, but in the village they consider her a lucky woman. But the hardships and "mental storm" that passed through Matryona's life do not give her the opportunity to describe herself as happy.

A decisive, selfless, simple and sincere woman and mother, one of the many Russian peasant women - this appears to the reader of "Who Lives Well in Russia" by Matren Korchagin.

Description of the image of Matryona Korchagina and her characterization in the poem will help students of 10 grades before writing an essay on the theme “The image of Matryona Timofeevna in“ Who lives well in Russia ”.

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In many of his works, Nekrasov reflects on the fate of the Russian peasant woman: in the poem "Frost, Red Nose", the poems "Troika", "The village suffering is in full swing ...", "Orina, the soldier's mother" and in many others. In the gallery of wonderful female images, a special place is occupied by the image of Matryona Timofeevna Korchagina - the heroine of the poem "Who Lives Well in Russia".

Popular rumor brings peasants-truth-seekers to the village of Klin, where they hope to meet a happy peasant woman. How much painful suffering fell to the lot of this "happy" woman! But from all of her appearance comes such beauty and strength that one cannot help but admire her. As she recalls the type of "stately Slavic woman", about which Nekrasov wrote with delight in the poem "Frost, Red Nose".

In trouble - it will not shrink, - it will save:
He will stop a galloping horse,
It will enter the burning hut!

Matryona begins her leisurely story about her own destiny, this is a story about what the people consider her to be happy for. Matryona Timofeevna, according to her, was lucky as a girl:

Happiness fell to me in girls:
We had a good one
Non-drinking family.

The family surrounded their beloved daughter with care and affection. In the seventh year, they began to teach the peasant daughter to work: "I myself ... ran to the herd for the burushka ... I ran into the herd, brought my father to breakfast, grazed the ducklings." And this work was a joy to her. Matryona Timofeevna, having worked in the field, will wash in the bathhouse and is ready to sing, dance:

And a kind worker
And sing-dance the huntress
I was young.

But how few bright moments in her life! One of them is an engagement with his beloved Filippushka. Matryona did not sleep all night, thinking about the upcoming marriage: she was frightened by "bondage." And yet, love turned out to be stronger than fears of falling into slavery.

Then it was happiness
And more unlikely when!

And then, after marriage, she went to hell from a girl's Holi. Exhausting work, "mortal grievances", misfortunes with children, separation from her husband, who was illegally recruited, and many other adversities - such is the bitter life path of Matryona Timofeevna. With pain she says that in her:

No broken bone
There is no loose vein.

I am amazed at the steadfastness, the courage with which this wonderful woman endured suffering without bowing her proud head. My heart bleeds when you read the lines of a poem about the inconsolable grief of a mother who lost her first-born son Demushka:

I rolled in a ball
I curled up like a worm
Called, woke up Demushka
Yes, it was too late to call! ..

The mind is ready to be clouded by a terrible misfortune. But great mental strength helps Matryona Timofeevna to withstand. She sends angry curses to her enemies, the warden and the healer, tormenting the “white body” of her son: “Villains! Executioners! " Matryona Timofeevna wants to find them for "their council, but Savely dissuades her:" High God, far away the tsar ... We cannot find the truth. " "But why, grandfather?" - asks the unfortunate. "You are a serf woman!" - and this sounds like the final verdict.

And yet, when misfortune happens to her second son, she becomes “insolent”: she decisively knocks down the head of Silantia, saving Fedotushka from punishment, taking his rod on herself. Matryona Timofeevna is ready to withstand any trials, inhuman torments in order to defend her children and her husband from everyday troubles. What tremendous willpower a woman must have to go alone

One of the main characters of Nekrasov's poem "Who Lives Well in Russia" - Savely - the reader recognizes when he is already an old man who has lived a long and difficult life. The poet paints a colorful portrait of this amazing old man: With a tremendous gray ...

In the poem "Who Lives Well in Russia" N. A. Nekrasov shows the life of the Russian peasantry in post-reform Russia, their difficult situation. The main problem of this work is the search for an answer to the question "who lives happily, freely in Russia" ...

“The burning uneasiness that Nikolai Alekseevich Nekrasov felt when thinking about the fate of a peasant woman was also reflected in the poem“ Who Lives Well in Russia ”. Everyone knows that the image of a Russian woman is glorified by the poet in many works. On the fate of Matryona ...

The poem "Who Lives Well in Russia" is the result of the author's thoughts about the fate of the country and the people. Who lives well in Russia? - the poem begins with this question. Its plot, like the plot of folk tales, is built as a journey of old peasants in search of ...

1. New!

Basically, in the poem, the stories of the life of peasants appear in a short story of fellow villagers, wanderers. But one fate unfolds before the reader in detail. This is the story of Matryona Timofeevna Korchagina, told in the first person.

♦ Why is the fate of a Russian woman, a peasant woman, at the center of attention of an author studying the movement of popular life?

The reason is in Nekrasov's worldview. For the poet, a woman is a mother, sister, friend - the focus of national life. Her fate is the embodiment of the fate of her native land. Already in the portrait of the heroine, the natural majesty is emphasized, beauty that does not disappear over the years: "a dignified woman", "large, stern eyes, richest eyelashes" and the severity, severity, strength of the whole appearance of a peasant woman.

Matryona Timofeevna is called a lucky woman. She herself, hearing about this, "Not that she was surprised ... / But somehow she got twisted." Is such a nickname given to her by the people? Let's figure it out.

1. The youth of the heroine. Marriage.

The heroine's marriage is successful by all measures: the family is well-to-do; loving, not angry, not sick, and not an old husband. But this life cannot be called happy. Not an external enemy, but a harsh way of life, a cruel family way of life deprive the peasant woman of joy. Gradually, Nekrasov reveals the connection of this order with the general structure of the country. Among the slaves, the young woman has nowhere to seek protection. Even in her family, she cannot hide from the harassment of the lordly steward. Of all the slaves, she is the last, the most powerless.

2. The death of the firstborn.

Not grandfather Savely, not an evil mother-in-law doom Dyomushka to death, but all the same slave labor, forcing a woman worker to leave a baby under the supervision of a hundred-year old man. Intuitively understanding this, the mother forgives Savely for the death of her son, shares her grief with him. The strength of her faith, the depth of her feelings contrast with the callousness and greed of officials.

3. The guiltiness of Fedotushki.

Nekrasov does not idealize the peasant community. Fierce by need and hard work, people cannot appreciate the emotional impulse of a child, imbued with pity for the hungry she-wolf. The mother, saving Fedotushka from punishment, protects not only his health, but also the boy's sensitive, kind soul. A mother's sacrifice keeps a man in her son, not a slave. Not pain, but a cruel insult, many years later, is remembered by Matryona Timofeevna. And again the unrevenged insult is sucked out, wept out by it in the song.

4. Tough year. Governor's wife.

Matryona Timofeevna's endless patience, humble obedience hides strength of character, determination and strong will. For the sake of the children, so that they do not become the downtrodden and defenseless sons of the soldier, she goes to save her husband from recruitment. The governor's intervention seems like a wonderful gift from fate. But the main merit belongs to Matryona Timofeevna. The reward is the return of the husband, respect for the family, the status of the mistress of the house. But these rewards cannot erase the travails we have experienced from memory and heart. And new sorrows await the peasant woman: “... I grow children ... Is it a joy? .. / Five sons! Peasant / The order is endless - / Already they took one! "

The story about the fate of a peasant woman is full of bitterness. The fate of the "lucky woman" turns out to be a story of endless misfortunes. But still, let's think again why they are singling out, they consider Matryona Korchagin to be happy.

Let us ask ourselves a question: did fate succeed in breaking the peasant woman? Did Matryona Timofeevna become a slave in the midst of universal slavery?

The author convincingly shows that the peasant woman is not broken by the storms of life. They hardened the harsh beauty of her mighty soul. Matryona Timofeevna is not a slave, but the mistress of her own destiny. Its strength is manifested not in violent prowess, not in revelry, not in a short heroic impulse, but in the daily struggle with the hardships of life, in patient and stubborn life-building.

Next to Matryona Timofeevna, even the "bogatyr of the Holy Russian" grandfather Savely seems weak. The author's attitude to this hero is ambivalent, admiration and a woeful smile are combined in him. The bogatyrdom of Savely is not that useless, but hopeless. It is not given to him to influence the future, just as it is not given to save the Dude. The rebellious impulse of the Korezh peasants, who buried the German Vogel alive, does not solve the problems of Russian life, but is redeemed at too high a price. “To be underdeveloped is an abyss! / To endure is an abyss ... "- this grandfather knows for sure, but he does not know how to determine the limit of patience. By his awkward heroism Savely was thrown out of worldly life, deprived of a place in it. Therefore, his strength turns into weakness. That is why the old man reproaches himself:

Where are you, strength, going?

What did you come in handy for?

Under the rods, under the sticks

I left for the little things!

And nevertheless, against the background of many peasant images, grandfather Savely stands out for his clarity and strength of reason, integrity of nature, freedom of spirit. He, like Matryona Timofeevna, does not become a slave to the end, he builds his own destiny.

So, using the example of these two characters, the author convinces us of the inexhaustibility of moral forces and the resilience of the people, which serves as a guarantee of their future happiness.

Used materials of the book: Yu.V. Lebedev, A.N. Romanov. Literature. Grade 10. Lesson development. - M .: 2014

He did not carry a heart in his chest,
Who did not shed tears over you!
ON. Nekrasov
In the works of N.A. Nekrasov, many works are devoted to a simple Russian woman. The fate of a Russian woman has always worried Nekrasov. In many of his poems and poems, he speaks of her hard part. Starting with the early poem "On the Road" and ending with the poem "Who Lives Well in Russia", Nekrasov talked about the "female share", about the selflessness of the Russian peasant woman, about her spiritual beauty. In the poem "The Village Suffering is in Full swing", written shortly after the reform, a true reflection of the inhuman hard work of a young peasant mother is given:
Share you! - Russian female share!
It is hardly more difficult to find ...
Talking about the hard lot of the Russian peasant woman, Nekrasov often embodied in her image the lofty ideas about the spiritual power of the Russian people, about its physical beauty:
There are women in Russian villages
With the calm importance of faces,
With beautiful strength in movement,
With a gait, with the gaze of queens.
In the works of Nekrasov, the image of a "stately Slavic woman" arises, with a pure heart, a bright mind, a strong spirit. This is Daria from the poem "Frost, Red Nose" and a simple girl from "Troika". This is Matryona Timofeevna Korchagina from the poem "Who Lives Well in Russia".
The image of Matryona Timofeevna, as it were, completes and unites in the work of Nekrasov a group of images of women peasants. The poem recreates the type of the ". Great Slav," a peasant woman of the Central Russian strip, endowed with restrained and austere beauty:
A dignified woman
Wide and dense.
About thirty years old.
Beautiful; gray hair,
Eyes are large, stern,
The richest eyelashes
Severe and dark.
She, smart and strong, the poet entrusted to tell about his fate. "The Peasant Woman" is the only part of the poem "Who Lives Well in Russia", all written in the first person. Trying to answer the question of truth-seekers, whether she can call herself happy, Matryona Timofeevna tells the story of her life. The voice of Matryona Timofeevna is the voice of the people themselves. That is why she sings more often than tells, sings folk songs. The Peasant Woman is the most folklore part of the poem, it is almost entirely built on folk-poetic images and motives. The whole story of Matryona Timofeevna's life is a chain of continuous misfortune and suffering. It is not for nothing that she says about herself: "I am a downcast head, I wear an angry heart!" She is convinced: "It is not a matter of looking for a happy woman among women." Why? After all, there was love in the life of this woman, the joy of motherhood, the respect of others. But with her story, the heroine makes the peasants think about the question of whether this is enough for happiness and whether all the hardships and hardships of life that fall to the lot of the Russian peasant woman will not outweigh this cup:
It's quiet for me, invisible
The mental storm has passed
Will you show her? ..
For me, mortal grievances
Gone unpaid
And the whip went over me!
Slowly and unhurriedly, Matryona Timofeevna leads her story. She lived well and at ease in her parents' house. But, having married Philip Korchagin, she ended up with “girl's will to hell”: a superstitious mother-in-law, a drunken father-in-law, an older sister-in-law, for whom the daughter-in-law had to work like a slave. She was lucky with her husband. But Philip only returned from work in winter, and the rest of the time there was no one to intercede for her, except for grandfather Savely. The consolation for the peasant woman is her firstborn Demushka. But through an oversight of Savely, the child dies. Matryona Timofeevna becomes a witness to the abuse of the body of her child (to find out the cause of death, the authorities perform an autopsy on the child's corpse). For a long time she cannot forgive the “sin” of Savely, that he overlooked her Demushka. But Matryona Timofeevna's tests did not end there. Her second son Fedot is growing up, but misfortune happens to him. Her eight-year-old son faces punishment for feeding someone else's sheep to a hungry she-wolf as shepherds. Fedot took pity on her, saw how hungry and unhappy she was, and the cubs in her den were not fed:
He looks with his head up,
In my eyes ... and suddenly howled!
To save the little son from the punishment that threatened him, Matryona herself lies down under the rod instead of him.
But the hardest trials fall on her lot in a lean year. Pregnant, with children, she herself is likened to a hungry she-wolf. Recruiting deprives her of her last protector, her husband (he is taken out of turn):
... Hungry
Orphans-kids are standing
In front of me ...
The family is looking at them,
They are noisy in the house,
Fugitive on the street
Gluttons at the table ...
And they began to pinch them,
Beat the head ...
Shut up, mother soldier!
Matryona Timofeevna decides to ask the governor for intercession. She runs to the city, where she tries to get to the governor, and when the doorman lets her into the house for a bribe, throws herself at the feet of the governor Elena Alexandrovna:
How will I throw myself
At her feet: “Step on!
By deception, not in a divine way
Breadwinner and parent
They take from the kids! "
The governor's wife took pity on Matryona Timofeevna. The heroine returns home with her husband and newborn Liodorushka. This incident cemented her reputation as a lucky woman and the nickname "governor's wife."
The further fate of Matryona Timofeevna is also abundant in troubles: one of the sons has already been taken into the army, "twice burned ... God has anthrax ... three times visited." The "Woman's Parable" summarizes her tragic story:
Keys to women's happiness,
From our free will
Abandoned, lost
God himself!
The life story of Matryona Timofeevna showed that the most difficult, unbearable living conditions could not crush the peasant woman. The harsh conditions of life honed a special female character, proud and independent, accustomed to relying on their own strengths everywhere and in everything. Nekrasov endows his heroine not only with beauty, but with great spiritual strength. Not obedience to fate, not dull patience, but pain and anger are expressed in the words with which she ends the story of her life:
For me, mortal grievances
Gone unpaid ...
Anger accumulates in the soul of the peasant, but faith in the intercession of the Mother of God, in the power of prayer, remains. After praying, she goes to the city to seek the truth. She is saved by her own spiritual strength and will to live. Nekrasov showed in the image of Matryona Timofeevna both readiness for self-sacrifice, when she stood up to protect her son, and strength of character when she does not bow before formidable bosses. The image of Matryona Timofeevna is as if woven from folk poetry. Lyrical and wedding folk songs, lamentations have long told about the life of a peasant woman, and Nekrasov drew from this source, creating the image of his beloved heroine.
Written about the people and for the people, the poem "Who Lives Well in Russia" is close to the works of oral folk art. The verse of the poem - the artistic discovery of Nekrasov - perfectly conveyed the living speech of the people, their songs, sayings, sayings, which have absorbed centuries-old wisdom, crafty humor, sadness and joy. The entire poem is a truly folk work, and this is its great significance.