Grisha is a good person for those who live well in Rus'. “People's Defender” Grisha Dobrosklonov (based on the poem by N. A. Nekrasov “Who Lives Well in Rus'”)

One of the controversial issues for non-krasologists is the role Grigory Dobrosklonov and the meaning of this image in the poem “Who Lives Well in Rus'”: Did Nekrasov create the image of a “people’s defender”, a fighter for people’s happiness, a “commoner, a revolutionary of the 60s. and revolutionary populist of the 70s,” or educator, educator of the people. In the draft version of the chapter, as the researchers note, it was “clearer true meaning the image of Grisha Dobrosklonov - the people's defender. It was here that Nekrasov compared him with Lomonosov and predicted a difficult fate for him: “consumption and Siberia.” “Consumption” and “Siberia” were, of course, accurate indications of the revolutionary, anti-government activities of Grisha Dobrosklonov. But Nekrasov, even at the initial (pre-censorship) stage of his work, crossed out the lines: “Fate had prepared for him / A loud path, a glorious name / for the people’s intercessor, / Consumption and Siberia.” Only by the will of the publishers of the poem is already in Soviet time these lines were included in the text. But the question of why the author abandoned these lines, which directly indicate the revolutionary activity of the hero, remains. Did Nekrasov do this as a result of autocensorship, i.e. knowing in advance that lines will not be skipped? Or was this caused by a change in the concept of Grisha's image?

A possible explanation for Nekrasov’s refusal to indicate tragic fate Grisha Dobrosklonov was found by N.N. Skatov, who saw the reason in the desire to create a generalized image of a representative younger generation. “On the one hand,” writes the researcher, “he (Grisha Dobrosklonov) is a person of a very specific way of life and way of life: the son of a poor sexton, a seminarian, a simple and kind guy, loving the village, the peasant, the people, wishing him happiness and ready to fight for it. But Grisha is also a more generalized image of youth, looking forward, hoping and believing. It is all in the future, hence some of its uncertainty, only a tentativeness. That’s why Nekrasov, obviously not only for censorship reasons, crossed out the poems already at the first stage of his work.”

The place of the hero in the story is also controversial. K.I. Chukovsky was inclined to assign a key role to this hero. Actually, the appearance of such a hero as Grisha Dobrosklonov became for the researcher the most important argument in determining the composition of the poem. The “happiness” of the people’s intercessor Grisha Dobrosklonov should be crowned, in the opinion of K.I. Chukovsky, a poem, and not an enthusiastic hymn to the “benefactor” governor, which sounds in “The Peasant Woman”. The image of Grisha Dobrosklonov and other researchers perceive the image of Grisha Dobrosklonov as the final one in Nekrasov’s thoughts about “happiness”. According to L.A. Evstigneeva, “in the following chapters central figure The poem was supposed to be Grisha Dobrosklonov, whose image was only outlined in “The Feast...”.

But there is another point of view, according to which Grisha Dobrosklonov is not the culmination of the poem, not its crown, but just one of the episodes in the search for peasants. “The meeting with Grigory Dobrosklonov,” the researchers believe, “was one of the episodes of the wanderers’ journey - important, significant, fundamental, etc., but still only an episode that did not at all mean the end of their search.” The same position is shared by V.V. Zhdanov, author of the book “The Life of Nekrasov”: “It is unlikely that all the paths of a polysyllabic narrative, all the diversity of images and characters can be reduced to Grisha Dobrosklonov,” he asserts, “it is likely that this is one of the stages on the way to the completion of the entire work.” The same idea is expressed by N.N. Skatov: “The image of Grisha itself is not the answer to either the question of happiness or the question of a lucky person.” The researcher motivates his words by the fact that “the happiness of one person (whoever it is and whatever is meant by it, even the struggle for universal happiness) does not yet resolve the issue, since the poem leads to thoughts about the “embodiment of the people’s happiness” , about the happiness of everyone, about “a feast for the whole world.”

There is every reason for such an understanding of the hero’s role: the men’s journey, indeed, should not have ended with Vakhlachin. And at the same time, it is difficult to agree with the fact that Grisha Dobrosklonov is just one of many heroes. It is no coincidence that in the image of Grisha Dobrosklonov the features of people so dear to Nekrasov’s heart are clear - Dobrolyubov and Chernyshevsky.

But the problem lies not only in determining the hero’s place in the poem. The question of whether Nekrasov accepted the “happiness” of Grigory Dobrosklonov as the highest idea of ​​happiness seems controversial? Addressing this problem, K.I. Chukovsky claims that in his work Nekrasov correlated the life of only rich and influential people with the idea of ​​happiness, for example, the “owner of luxurious chambers” from the poem “Reflections at the Main Entrance” was called happy. But this statement is not entirely accurate. Nekrasov had a different understanding of happiness. And it was also expressed in his lyrics. For example, he called I.S. lucky. Turgenev:

Lucky! available to the world
You knew how to take pleasures
Everything that makes our destiny wonderful:
God gave you freedom, lyra
And a woman's loving soul
Blessed your earthly path.

The undoubted component of “happiness” for Nekrasov was not idleness, but work. And therefore, painting pictures of a happy future in the poem “The Grief of Old Naum,” Nekrasov glorifies “eternal vigorous labor on the eternal river.” This kind of Nekrasov confession is also known. In May 1876, the village teacher Malozemova wrote him a letter - a response to the poem he had read, which ended with the chapter “Peasant Woman”. It seemed to the teacher that the poet did not believe “in the existence happy people“, and she tried to dissuade him: “I am already old and very ugly,” she wrote, “but very happy. I sit by the window at school, admire nature and enjoy the consciousness of my happiness... There is a lot of grief in my past, but I consider it a blessing-happiness, it taught me to live, and without it I would not know pleasure in life...” Nekrasov answered her much later - his letter was dated April 2, 1877: “The happiness you are talking about would be the subject of a continuation of my poem. It's not destined to end." Do these words mean that in the future the author wanted to continue the story about the life of Grisha Dobrosklonov? It is impossible to answer this question. But one cannot help but notice that Grishino’s understanding of happiness is really close to the happiness of a rural teacher. So, when grateful to Grisha for good words, for his help, Vlas wishes him happiness, as he understands it, peasant happiness:

May God give you silver too,
And gold, give me a smart one,
Healthy wife! -

Grisha Dobrosklonov disagrees with this understanding of happiness and contrasts it with his own:

I don't need any silver
Not gold, but God willing,
So that my fellow countrymen
And every peasant
Life was free and fun
All over holy Rus'!

Researchers have long noted the closeness of the fate and image of Grisha Dobrosklonov with the destinies and personalities of Nikolai Chernyshevsky and Nikolai Dobrolyubov. The seminary past, the origin of Chernyshevsky, Dobrolyubov’s personality traits and even his last name become the direct sources of the image. It is also known how Nekrasov perceived his collaborators in Sovremennik: in the poems dedicated to Dobrolyubov and Chernyshevsky, their destinies are affirmed as the embodiment of an ideal destiny. But it can also be noted whole line details that indicate the special significance for the author of the image of Grisha Dobrosklonov. Nekrasov clearly sacralizes the image of Grisha: presenting Grisha as a “messenger of God,” marked with the “seal of God’s gift.” The angel of mercy calls on the path he chooses, the “narrow”, “honest” road. The song “In the Middle of the Below World,” sung by the angel of mercy, in the draft version was called “Where to go?” Researchers see in this title a clear analogy with the title of Chernyshevsky’s novel “What is to be done?” But we can also assume another source for these words: they echo the words of the Apostle Peter, who, as the ancient apocrypha testifies, asked Christ about the purpose of his journey: “Where are you going?” Answering Peter's question, Christ said: "To Rome to be crucified again." “After this, Christ ascends to heaven, and Peter, seeing in the words of Christ the proclamation of his martyrdom, returns to Rum, where he is crucified upside down." This analogy also allows us to see the highest meaning of Grisha’s path. It is interesting to note that the original name of Nekrasov’s hero was Peter.

But it is no coincidence that the author refuses this direct analogy with the fate of a follower of Christ, just as he refuses direct references to the revolutionary activity of Grisha Dobrosklonov. Grisha appears as an educator, “a sower of knowledge in the people’s field,” who is called upon to “sow the rational, the good, the eternal.” It is characteristic that the poem calling “sowers of knowledge to the people’s field” was written simultaneously with the chapter “A Feast for the Whole World.” But if in the poem “To the Sowers” ​​Nekrasov complained about the “timidity” and “weakness” of the sowers, then in the poem he creates the image of a hero endowed with determination, moral strength, and understanding people's soul. Born into the people's environment, having experienced all their sorrows and sorrows, he knows both the people's soul and the path to the people's heart. He knows that he can “revive” Rus'. Life given to the revival of the people's soul, the enlightenment of the people, is thought of by Nekrasov as happiness. That is why Nekrasov ends his poem with the words:

If only our wanderers could be under their own roof,
If only they could know what was happening to Grisha.
He heard the immense strength in his chest,
The sounds of grace delighted his ears,
The radiant sounds of the noble hymn -
He sang the embodiment of people's happiness!..

We should agree with V.I. Melnik, who writes that the poet sang “every human sacrifice, every feat - as long as it was done in the name of other people. Such self-sacrifice became, as it were, Nekrasov’s religion.”

Endowing his hero with a truly “happy” fate, Nekrasov nevertheless does not end the chapter with the return of wanderers to their native villages. Their journey was to continue. Why? After all, the final lines indicated not only the author’s agreement with this understanding of happiness, but also the fact that the wanderers were already ready to share it. One of the possible answers to this question was given by G.V. Plekhanov, famous revolutionary figure. He saw the reason for this ending in the fact that the people and the “people's defenders” were not united in their aspirations. “The fact of the matter is that the wandering peasants of different villages, who decided not to return home until they decided who would live happily and freely in Rus', did not know what was happening to Grisha, and could not know. The aspirations of our radical intelligentsia remained unknown and incomprehensible to the people. Her best representatives“, without hesitation, they sacrificed themselves for his liberation, but he remained deaf to their calls and was sometimes ready to stone them, seeing in their plans only new machinations of his hereditary enemy - the nobility.”

This remark, reflecting the actual realities of Russian life, is still not entirely fair in relation to Nekrasov's poem: Grisha does not appear as a lone fighter in the poem, the “Vahlaks” both listen to him and listen to his opinion. And yet Nekrasov did not want to complete the quest for his heroes in Vakhlachin. The journey must continue, and, as one of the researchers rightly writes, “it is unknown where it can lead the men. After all, the poem is built on the basis of the development of the author’s idea, and it is very important for Nekrasov to show what the wanderers learn during the journey, what, in particular, they learned from those new encounters described in “The Feast...”. Therefore, the events depicted in “The Feast ...” should not at all be the end of the poem; on the contrary, they became a new incentive in the further search for the seven men, the further growth of their self-awareness.”

Nikolai Alekseevich Nekrasov in the poem “Who Lives Well in Rus'” poses the question specifically, and it can be perceived as follows: who is considered happy in Rus', are there any among the Russians? The poet relies on folk traditions: here is the beginning as in a fairy tale, and folk songs, and repetitions of thoughts. The reader notices and fairy-tale heroes and objects: a talking bird, a self-assembled tablecloth, a hero. All fairy tales raise the problem of good and evil; ultimately, good triumphs.

Seven men from different villages travel around Russia and look for happiness. They never saw him, because they worked for the landowner from morning to evening, ate almost nothing, and did not see the world. Men think that the most important thing is wealth, peace and honor. They look for these qualities in representatives of different social classes. Maybe the landowners are happy? Butts? Merchants? Boyars?

The priest explains that he is tired of constantly going to weddings and funerals, but no income, because after the abolition of serfdom, the rich landowners disappeared, and the peasants still had no money.

The landowner Obolt-Obolduev recalls happiness in the past tense: he had a house and honor. After 1861, the garden had to be cut down, and the fields remained unsown, because there was no one to work on them. Sad

At the fair - different people. One old woman boasted of a big rutabaga, the soldier was pleased that he returned alive from the war, the stonemason was proud of his physical strength, Sheremetyev's slave is pleased that he still serves his master. They drink a glass for happiness, only now the peasants want more and more native land to work for the good of Russia, and freely.

We understand that the wanderers have not yet found happiness. But those who managed to survive in difficult situations and remain human can be called happy. Savely, the “hero of Holy Russia” knew both hard labor and poverty. Matryona Timofeevna, a “portane woman,” remembers hunger, the death of a small child, and loneliness with her husband, a recruit, alive. This woman’s soul shines in her eyes. Happiness? Ermila Girin feels other people. One day he went against justice, he wanted his brother not to serve in the army. Then he repented before all the people and received forgiveness. He borrowed money to buy a mill - and paid back every penny. But seven men only heard about Girin, because he, “happy,” was sitting in prison at that moment.

Grisha Dobrosklonov, the last in the gallery of “happy ones”. From childhood he knew that he would live for the sake of the people, he would go through Siberian hard labor, but he would create for his neighbor normal conditions. Grisha believes in the best, “educates” people, works on their psychology, squeezes out a slave drop by drop.

Happy, according to Nekrasov, will be the one who becomes a CITIZEN, PATRIOT, FREE person. And Grisha Dobrosklonov is perceived by readers as the defender of all the humiliated and insulted.

The image of the “people's defender”. He is seminarian Grisha Dobrosklonov - the son of a “unrequited farm laborer” and a rural sexton who lived “poorer than the last seedy peasant.” Hungry childhood and harsh youth brought him closer to the people, accelerated his spiritual maturation and determined life path Grisha:

...at the age of fifteen, Gregory already knew for sure.
What will live for happiness
A wretched and dark native corner.

In many of his character traits, Grisha resembles Dobrolyubov. Like Dobrolyubov, Grisha Dobrosklonov is a fighter for people's happiness; he wants to be the first where “it’s hard to breathe, where grief is heard.”

In the image of Grigory Nekrasov, he gave an answer to the question: what should a fighter for the people's interests do?

Go to the downtrodden
Go to the offended
They need you there.

Gregory joins the ranks of those. who is ready “to fight, to work for the bypassed, for the oppressed.” Grisha's thoughts are constantly turned “to all mysterious Rus', to the people.” In his soul, “with love for his poor mother, love for all the trash merged.” Gregory is a faithful son of the people. In the image of Grisha Dobrosklonov, Nekrasov sees a representative of the working masses, vitally connected with it: “No matter how dark the Vakhlachina is,” no matter how clogged it is with corvée labor and slavery, “with blessing, she placed such a messenger in Grigory Dobrosklonov.” Concerns about personal well-being are alien to him; for him, “the share of the people, their happiness, light and freedom come first.”

The Nekrasovsky revolutionary is ready to give his life so that “every peasant can live happily and freely throughout Holy Rus'.”

Grisha is not alone. Hundreds of people like him have already taken the “honest path” and fought for an “honest cause.” He, like other fighters,

Fate was preparing
The path is glorious
the great name of the People's Defender,
Consumption and Siberia.

But Grisha is not afraid of the upcoming trials, because he believes in the triumph of the cause to which he dedicated his life. He knows that his homeland is “destined to suffer a lot more,” but he believes that it will not perish, and therefore he feels “immense strength in his chest.” He sees that a people of many millions is awakening to fight:

The army is rising
Countless!
The strength in her will affect
Indestructible!
This thought fills his soul with joy and confidence in victory.

To answer the main question of the poem - who lives well in Rus'? - Nekrasov responds with the image of Grisha Dobrosklonov, the people's intercessor. That's why the poet says:

If only our wanderers could be under their own roof.
If only they could know what was happening to Grisha.

The path that Grisha Dobrosklonov follows is difficult, but beautiful. “Only strong, loving souls” take this path. True happiness awaits a person on it, for only one can be happy, says Nekrasov, who devotes himself to the struggle for the good and happiness of the people.

Grisha Dobrosklonov is a key figure in Nekrasov’s poem “Who Lives Well in Rus'.” Let me tell you a little about him. Grisha was born into the family of a poor clerk, a lazy and untalented man. The mother was a type of the same female image, drawn by the author in the chapter “Peasant Woman”. Grisha determined his place in life at the age of 15. It’s not surprising, because a hungry childhood, hard work, given by his father; strong character, broad soul, inherited from the mother; a sense of collectivism, resilience, incredible perseverance, brought up in the family and the seminary, ultimately resulted in a feeling of deep patriotism, moreover, responsibility for the fate of an entire people! I hope I clearly explained the origins of Grisha’s character?

Now let's look at the real-biographical factor of Grisha's appearance. You may already know that the prototype was Dobrolyubov. Like him, Grisha, a fighter for all the humiliated and insulted, stood for peasant interests. He did not feel the desire to satisfy prestigious needs (if anyone remembers lectures on social science), i.e. His primary concern is not about personal well-being.

Now we know something about Dobrosklonov. Let's identify some of his personal qualities in order to find out the degree of importance of Grisha as a key figure. To do this, we simply need to select from the above words the words that characterize it. Here they are: the ability to compassion, strong convictions, an iron will, unpretentiousness, high efficiency, education, a magnificent mind. Here we, unbeknownst to ourselves, have come to the meaning of the image of Grisha Dobrosklonov. Look: these qualities are quite enough to reflect the dominant idea of ​​the poem. Hence the conclusion is as prosaic as it is laconic: Grisha reflects one of the main ideas of the poem. This is the idea: living in Rus' is good only for those who fight for the happiness of the oppressed people. It is unlikely that I will be able to explain why - this is a philosophical question and requires knowledge of psychology. Still, I’ll try to give an example: when you save someone’s life, you get the feeling that you are strong and kind, a servant to the king, a father to the soldiers,...right? And here you save a whole people...

But these are only consequences, and we still have to find out where it began. Let's think about it, we know that from childhood Grisha lived among unhappy, helpless, despised people. What brought him to such a height, what forced him to sacrifice himself for the sake of the common people, because, frankly speaking, before a literate and educated, talented young man, limitless possibilities. By the way, this feeling, quality or sensation, call it what you want, fueled Nekrasov’s creativity, and it was from his suggestion that the main idea poems, patriotism and a sense of responsibility take their origins from him. This is the capacity for compassion. A quality that Nekrasov himself possessed and endowed with it to the key figure of his poem. It is quite natural that this is followed by the patriotism inherent in a person from the people, and a sense of responsibility to the people.

It is very important to determine the era in which the hero appeared. Epoch - uplifts social movement, a people of many millions is rising to fight. Look:

“...An innumerable army is rising -

the strength in her is indestructible..."

The text directly proves that people's happiness is possible only as a result of a nationwide struggle against the oppressors. The main hope of the revolutionary democrats, to whom Nekrasov belonged, was the peasant revolution. And who starts revolutions? - revolutionaries, fighters for the people. For Nekrasov it was Grisha Dobrosklonov. From here follows the second idea of ​​the poem, or rather, it has already flowed; we just have to isolate it from total flow reflections. The people, as a result of the direction of the reforms of Alexander II, remain unhappy and oppressed, but (!) the forces for protest are ripening. The reforms fueled his desire for a better life. Did you notice the words:

"…Enough! Finished with past settlement,

The payment has been completed, sir!

The Russian people are gathering strength

And learns to be a citizen!..."

The form of transmission was songs performed by Grisha. The words precisely reflected the feelings with which the hero is endowed. We can say that the songs were the crown of the poem because they reflected everything that I was talking about. And in general, they inspire hope that the Motherland will not perish, despite the suffering and troubles that overwhelmed it, and the comprehensive revival of Russia, and most importantly, the changes in the consciousness of the ordinary Russian people.

This hero appears in the chapter “A Feast for the Whole World,” and the entire epilogue of the poem is dedicated to him.

“Gregory has a thin, pale face and thin, curly hair with a tinge of redness.”

The hero is a seminarian. His family lives in the village of Bolshiye Vakhlaki in great poverty. Only thanks to the help of other peasants did she manage to get D. and his brother back on their feet. Their mother, “an unrequited farmhand for everyone who helped her in any way on a rainy day,” died early. In D.’s mind, her image is inseparable from the image of her homeland: “In the boy’s heart, With love for his poor mother, Love for the entire Vakhlatchin has merged.” Since the age of 15, D. has dreamed of devoting his life to the people, fighting for their better life: “God grant that my fellow countrymen And every peasant may live freely and cheerfully throughout all holy Rus'!” For this, D. is going to go to Moscow to study. In the meantime, he and his brother are helping the peasants here: writing letters for them, explaining their possibilities after the abolition of serfdom, etc. D. puts his observations on life and his thoughts into songs that the peasants know and love. The author notes that D. is marked with “the seal of the gift of God.” He should, according to Nekrasov, be an example for all progressive intelligentsia. The author puts his beliefs and thoughts into his mouth.

The type of democratic intellectual, a native of the people, is embodied in the image of Grisha Dobrosklonov, the son of a farm laborer and a semi-impoverished sexton. If not for the kindness and generosity of the peasants, Grisha and his brother Savva could have died of hunger. And the young men respond to the peasants with love. This love with early years filled Grisha's heart and determined his path:

About fifteen years old

Gregory already knew for sure

What will live for happiness

Wretched and dark

Native corner

It is important for Nekrasov to convey to the reader the idea that Dobrosklonov is not alone, that he is from a cohort of brave in spirit and pure in heart, those who fight for the happiness of the people:

Rus' has already sent a lot

His sons, marked

The seal of God's gift,

On honest paths

I cried for a lot of them...

If in the era of the Decembrists they stood up to defend the people the best people from the nobles, now the people themselves send their best sons from among themselves to battle, and this is especially important because it testifies to the awakening of national self-awareness:

No matter how dark the vahlachina is,

No matter how crammed with corvée

And slavery - and she,

Having been blessed, I placed

In Grigory Dobrosklonov

Such a messenger.

Grisha’s path is a typical path of a commoner democrat: a hungry childhood, a seminary, “where it was dark, cold, gloomy, strict, hungry,” but where he read a lot and thought a lot...

Fate had in store for him

The path is glorious, the name is loud

People's Defender,

Consumption and Siberia.

And yet the poet paints the image of Dobrosklonov in joyful, bright colors. Grisha has found true happiness, and the country whose people bless “such a messenger” for battle should become happy.

The image of Grisha contains not only the features of the leaders of revolutionary democracy, whom Nekrasov loved and revered so much, but also the features of the author of the poem himself. After all, Grigory Dobrosklonov is a poet, and a poet of the Nekrasov movement, a poet-citizen.

The chapter “A Feast for the Whole World” includes songs created by Grisha. These are joyful songs, full of hope, the peasants sing them as if they were their own. Revolutionary optimism sounds in the song “Rus”:

The army rises - innumerable,

The strength in her will be indestructible!