What is the tragedy of Matryona’s fate. The image of the main character from the story “Matrenin’s Dvor”
The story "Matryonin's Dvor" refers to early period writer's creativity. This small work leaves upon reading not only a heavy aftertaste or bitterness due to the injustice human relations, but also evokes bright feelings, the hope that the Russian land will not become depleted of kindness and holiness as long as there are women like Matryona in Rus'.
Teacher Ignatich, who arrived in a remote corner after wandering around the camps, informs readers about the events in the village of Talnovo. He rents an apartment from a lonely, middle-aged woman and unwittingly becomes the “biographer” of a peasant woman from the outback, a new symbol of strength and beauty. female soul V provincial Russia fifties of the XX century.
The fate of women in Russia during the war and post-war times, for the most part, could not be happy and easy. It is clear that the difficulties and sorrows of this period in the rear areas fell on women’s shoulders. And Matryona, like many, lost her husband and the very hope of changing her life for the better. It’s scary for any person to think about helplessness and loneliness in old age, and Matryona tried not to think about it. Daily chores, work, and willingness to help everyone who needed her help saved the woman from melancholy and gloomy thoughts. Matryona steadfastly stayed afloat, floundered in difficulties and got out of them, from this abyss of hopelessness. She lost her children early, they died in childhood one after another, and maternal feelings and the ability to love did not fade away, so Matryona takes up a girl, Kira, from the family of her ex-fiancé, her husband’s brother. Kira’s parents agree, because this help is selfless: Matryona does not adopt the girl, but there is one less eater in their family. And the woman happily takes on the hard work of a single mother, the responsibility for raising a child. In this she sees the meaning and essence of life, wanting to be needed in order to give her love and care to loved ones and everyone around her.
Matryona’s kindness, responsiveness and decency are often used by people who are not burdened with conscience, but she does not want to see this. Often among them there were those who could not be called in need of support and help. It’s strange, but it’s the greedy ones who greedy people ready to rob even such a low-income woman as Matryona. After all, the state did not pay her a pension, because “in the grimy book of the collective farm accountant” the salary was not listed, but only “sticks,” that is, marks for the days worked. So, due to the thoughtlessness of the leadership in rural areas, many workers remained unfairly offended: there are many workdays, but no pension is provided. It was possible to fight for your rights, collect documents, witnesses, but Matryona did not know how to stand up for herself, and she had no time to deal with red tape when there were many other things to do. She never refused to go to collective farm work again if called upon, although her health had been lost and she had become disabled.
In comparison with other women from the same village, Matryona had her own scale of values: in her youth she “didn’t chase clothes”; when married, she did not strive to take care of herself and gave the best piece to her husband and children; “did not accumulate property”, did not acquire a farm, having only a goat. None of the villagers realized that it was she, a lonely elderly woman, who needed help, who found it difficult to keep not only a cow, but also a goat. Preparing hay for the winter, stocking up on firewood to heat the hut, stocking up on pickles, mushrooms and berries is not easy even for a young person, healthy person.
Selfless characters of Russian women have always been found in literature. But if Nekrasov’s peasant woman, capable of stopping a “galloping horse,” was also “a beauty, a wonder to the world,” then Solzhenitsyn’s heroine is the most ordinary, unremarkable. Moreover, she is unsightly, and absurd, and worthless, in the opinion of those around her, because she looks like a holy fool: she has not grabbed anything for herself from earthly blessings. The author contrasts this woman with all her prosperous relatives who share her property. And they began to take away Matryona’s “acquisitions” during her lifetime. It turned out that life itself was taken away. This fact is very symbolic in Solzhenitsyn, as a warning to all living: you cannot destroy a person’s house, divide the inheritance when the person is still alive. This is not only unhuman, unChristian, but it is also disgusting: as if they wished death on a person.
Matryona's relatives decided to worsen her already miserable existence. Thaddeus, Kira’s father, confident in his daughter’s rights to inheritance, wanted to take away her share (the upper room) in advance, so that others would not take it, because Matryona’s sisters “had their claws out” on both the house and the plot. So they began to “cut to the quick”, to separate the kitchen from the upper room. They were in a great hurry, no one asked how the hostess herself was feeling at that time. And Matryona, with her selflessness, did not think about herself, she again offered her shoulder, although it is not a woman’s job to push out a load stuck on the railway tracks. The heroine dies absurdly along with the tractor driver and the son of Thaddeus, and the upper room, a piece of the snatched inheritance, became the price three lives Human.
A.I. Solzhenitsyn highly appreciated the contribution of one person, a simple village woman, to the moral treasury of all humanity. There will be neither spiritual nor economic flourishing of civilization without spiritual wealth individuals. And Matryona’s modest, loving, selfless soul in a world of greedy, selfish people is a reproach to their cynicism and immorality. By her very existence, Matryona served society, reminding true values human life.
Reviews
I don’t remember now where I read “Matryonin’s Dvor”. But it was some kind of typewritten work. And I thought: this is why Isaich was exiled! And then I remembered Sholokhov’s words in Litgazeta, where he criticizes the story for its idea. They say, how does some rural teacher know the basics of the collective farm system? And he himself rewrote “Virgin Land Upturned” five times for the same reason. And I also thought: what a mighty man! He writes, “They fought for Rolina,” and writes the third volume.” Quiet Don", arranges for publication of "Don Stories", builds in the village new school and the road to Vyoshenskaya.
And I remembered the words of my maternal uncle, Pyotr Ivanovich: Yes, did he write all this!? He has three farm laborers in his service. How can he, an illiterate man, speak so well?
And this worm of doubt is still stirring somewhere in my soul.
Tragedy is something that shocks and is filled with suffering.
In the first months of the hero's life, Matryona's fate the hostess does not seem tragic to him. He sees a “lost old woman” who endlessly runs around the house, cooks tastelessly, and often goes off to help her fellow villagers.
And only after a few months friendly life, in which the guest fully accepted the customs of the hostess, and the hostess treated the guest with great delicacy, after they were imbued with respect and trust in each other, such aspects of life were revealed to the narrator old woman, thanks to which he “saw Matryona in a completely new way for the first time.”
The love and suffering that entered Matryona’s life forty years ago suddenly emerged through the veil of everyday life and shocked the hero. “I imagined them side by side: a resin hero with a scythe across his back; her, rosy, hugging the sheaf. And - a song, a song under the sky, which the village has long since stopped singing, and you can’t sing with the machinery.” And a war that destroyed faith in the return of a loved one, a revolution that upended the whole way of life. And then Matryona married the brother of her beloved Thaddeus, Efim, whom she did not love, but “they didn’t have enough hands.” The mother died, there was no mistress in the family, and Matryona married Efim in the summer, and Thaddeus returned in the winter. From his reaction to his brother's marriage, we see that he treated the woman primarily as property and forgave her only because she was now the property of one of his family members, thus, in part, his too.
The children born to Matryona did not live - they died. The husband did not appreciate her simplicity and kindness, leaving for the city to earn money, “he started a girlfriend, and did not want to return to Matryona.” Efim did not return from the war - he went missing. The meaning of Matryona’s life was her niece Kira, the daughter of Thaddeus. But Kira grew up and got married.
If not love for Thaddeus, then the memory of his love, his youth and pure feelings kept Matryona for the rest of her life. And it was precisely the man whom she loved who destroyed her life: he greedily destroyed her house, ripping out the upper room from it, and his greed as a result led to the death of Matryona.
Ancient tragedies were supposed to evoke catharsis in the audience - a feeling of compassion that leads to cleansing and renewal of the soul.
Matryona's fate is filled with high tragedy, it makes us empathize with her, sympathize with her, and we better understand the soul of the Russian people and become purer ourselves.
Why does the writer call the main character a righteous woman in the work Matrenin Dvor?
Answers:
What first of all moves a Russian person to righteousness? Christian faith. God's commandments regulate his behavior, relationships with people, determine his worldview and understanding of the world. Matryona was a diligent, church-going, zealous person: “a holy corner in a clean hut,” “an icon of St. Nicholas the Pleasant.” She lights the lamp “during the all-night vigil (church night service) and in the morning on holidays.) “Only she had fewer sins than the lame cat, she strangled mice.” Matryona quite firmly observes the traditions and rules of life of a churchgoer (home icons, since the church is “5 miles away”). Ignatyich says that she began every business “with God!” ” and accompanied him to school, saying every time “ With God! " “Perhaps she prayed, but not ostentatiously, embarrassed by me or afraid of oppressing me.” The reason for Matryona’s secrecy is that during the years Soviet power They taught believers to hide. Matryona knows how to enjoy life, her soul is bright, not darkened by evil and envy, she also has a beautiful face. She is kind and friendly: “And always the same benevolent words were heard from behind the partition.” Matryona is hardworking, work is a cure for illnesses and ailments. At the first order, Matryona goes to collective farm work, conscientious Matryona is ashamed of bad work “to no a pillar, or to the railings...” But not only the collective farm, but any of the Talnovsk women could come and invite Matryona to “clean up the carts.” “Matryona never spared her labor or her goods.” Sincere, warm, moving. from the heart feeling Christian love people are driven by Matryona’s actions. Her strength and weakness lay in the fact that she could not refuse to help those in need. In work, in “great work,” patience, dependability, selflessness, lack of envy and joy for the well-being of others are revealed. Work is assessed by traditional Christian ethics as necessary, exalting a righteous cause. Matryona is endowed with the gift of sincere joy for the successes of others. “...She was sick, but was not considered disabled.” Matryona is a long-suffering peasant woman. Suffering is an inevitable companion of human life. “Suffering purifies the soul.” “Matryona knows how to forgive, knows how to reconcile in her heart, without harboring enmity for offense. For her, the normal state is not anger and belligerence, but kindness and humility.) Matryonin’s courtyard is a symbol of a special structure, “lada,” where there is work and honesty, kindness and patience, agreement with oneself and participation in all that exists. Matryona lives according to the canons bequeathed by her ancestors, according to the rules that she considers unshakable. The heroine carries within herself a saving principle. To survive what Matryona experienced and remain a selfless, open, delicate, responsive, sensitive person, not to become embittered at fate and people, to maintain a “radiant smile” until old age - what kind of mental strength needed for this! Matryona has endless humility, which does not require any effort of will from her. She does not indulge in the sin of pride, she knows how to be grateful for every moment she lives. Matryona can be content with little - with what she has: she is not characterized by feelings of envy, anger, resentment, or acquisitiveness. Matryona's righteousness is based on her indifference to material values.
Story " Matrenin Dvor“Solzhenitsyn wrote in 1959 and first called it “A village is not worthwhile without a righteous person.” With his characteristic directness, the writer described the main character and assessed her fellow villagers already in the title, but later, apparently, it seemed to him that this was too literal. However, the idea has been preserved, and the original version of the name is a reliable help to the reader in understanding the author’s intention.
Why is Matryona a righteous woman? Even if so, a skeptic will say that the image turned out to be incredibly ascetic and cloyingly well-intentioned. But he is not invented: Matryona is a real woman from a village in the Vladimir region, where the author lived for some time. Solzhenitsyn knew her well and was aware of her tragic fate. However, in that era, all destinies bore the imprint of suffering. That is why it cannot be said that the heroine is too idealized by the author, because he recorded all kinds of information with journalistic pedantry and was, rather, a publicist than a writer. His story can be compared with the work of Svetlana Alexievich, Nobel laureate 2015, who interviewed veterans and wrote a large-scale work “War has no woman's face" Solzhenitsyn equally responsibly and clearly reflects the hardships of an entire country in the fate of one woman. We, who live in contentment and prosperity, cannot understand her desire to give herself away to all those in need, to tear out her heart, just to help others. It’s hard to believe that there were such heroic and at the same time eccentric people who were not surrounded by a halo of glory for their silent, unrecognized exploits. All her children died, her personal life was shattered by the war, but she was still alive mother's love to your neighbors, although they do not appreciate it. The righteousness of the heroine is that her feeling does not need to be rewarded with a reciprocal feeling.
The main motive of the work is the misunderstood sublime soul. Without it, not only the village, but the whole world cannot stand. Only she, poor and weak, saves the world from final destruction. Greedy and downtrodden people already hate each other, looking for how to profit from the modest good of a neighbor, and not for the opportunity to help him. Therefore death main character especially tragic: after her disappearance, the world is doomed. Solzhenitsyn refers to the biblical legend of Sodom and Gomorrah: God did not find even ten righteous people in the cities, so they were destroyed. The same bitter fate, according to the author, is destined for the village without the righteous woman.
In addition, the work outlines the theme of life in a Soviet village in the 50s of the last century. An old, lonely woman is exhausted, trying to at least feed herself. There is no fuel, nowhere to cut hay, all fellow villagers are forced to steal peat, working hard and risking jail time. “My back never heals,” complains Matryona. There is no support from the authorities for the breadwinners of the homeland, but the officials managed to organize the bureaucracy even in the field:
“He goes to the village council, but the secretary is not there today, just like that, as happens in villages. Tomorrow, then, go again. Now there is a secretary, but he does not have a seal. The third day, go again. And go on the fourth day because blindly they signed on the wrong piece of paper...”
“Misunderstood and abandoned even by her husband, who buried six children, but did not have a sociable disposition, a stranger to her sisters, sisters-in-law, funny, foolishly working for others for free - she did not accumulate property for death” - this is how the narrator sums up this life . No one understood Matryona, no one appreciated her, they blamed her for her selflessness, and shamelessly took advantage of her kindness. While doing “a man’s work,” the woman did not complain and bore other people’s burdens without complaint. This was the meaning of her life, which was based on Christian morality: humility, self-sacrifice and reckless love for all people.
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From the first moment of his appearance in literature, the writer Alexander Solzhenitsyn was proclaimed “the new Tolstoy” and to this day they adapt him to the “new Tolstoy” - or blame him for the “new Tolstoy”, which he allegedly never became. But those who were waiting for this second coming never did, seeing the egoism of the self-appointed messiah only in Solzhenitsyn’s seclusion, and then they passed off the visible as the invisible. At their core, Tolstoy and Solzhenitsyn as individuals have nothing in common except for the ordinary coincidence of human traits. Whether it is self-restraint or volitional awareness of one’s goals, in Tolstoy and Solzhenitsyn these are not muscles strained by the messianic calling, but character traits, human traits, innate or nurtured, that is, they appeared, perhaps even before the moment they actually became writers.
But measuring the personalities of Tolstoy and Solzhenitsyn is like measuring earth with air or water with fire. These are not just different - they are mutually repelling creative elements. Solzhenitsyn is a fighter. Tolstoy is a contemplator. One called to live not by lies, which implied struggle and indignation. Another professed, at the end of his life, non-resistance to evil and humility. The core of Tolstoy’s personality lies in a painful attitude towards all the institutions of contemporary Russian society, be it property or marriage, in which he dreamed of finding, first of all, moral harmony, while the core of Solzhenitsyn’s personality is outcast. Tolstoy believed in the will of the world and embodied this belief in “War and Peace”; Solzhenitsyn - in “The Red Wheel”, tore the will of the world into fragments and destinies, dissolved it in an almost hourly chronicle historical events. Tolstoy believed that he was bringing some kind of suffering to his people. Solzhenitsyn - what saves his people from suffering. In other words, one felt alien and alone in his beliefs, while the other wrote on behalf of millions.
In the works of Solzhenitsyn, who continues the traditions of Russian classics of the nineteenth century, the tragic fates of the heroes are interpreted by the author in the light of the moral and Christian ideal.
In February 1956, Solzhenitsyn was rehabilitated by a decision of the Supreme Court of the USSR, which makes it possible to return to Russia: he teaches in a Ryazan village, living with the heroine of the future story “Matrenin’s Dvor.” Since 1957, Solzhenitsyn has been in Ryazan, teaching at school. All this time is running hidden writing work over the novel “In the First Circle”, the idea of “The Gulag Archipelago” matures.
The work “Matrenin's Dvor” is written entirely about a woman. Despite many unrelated events, Matryona is the main actor. The plot of the story develops around her. And this elderly woman has a lot in common with the young girls from the novel “In the First Circle.” There is, and indeed was in her youth, something absurd and strange in her appearance. A stranger among her own, she had her own own world. Condemned, incomprehensible in that she is not like everyone else. "Indeed! - after all, there’s a pig in every hut! But she didn't. “
Matryona is not easy, tragic fate. And the stronger her image becomes, the more the hardships of her life are revealed: unhappy youth, restless old age. And at the same time, she does not have a highly expressed individuality, or a craving for philosophical reasoning, like Clara and Agnia from “In the First Circle.” But so much kindness and love of life! At the end of the work, the author speaks about his heroine in words that characterize her purpose: “We all lived next to her and did not understand that she was the very righteous man without whom, according to the proverb, the village would not stand. Neither the city. Neither the whole land is ours.”
Of such kind female images slip into works, emphasizing the charm of highly spiritual heroines or the inner unattractiveness of some others. Sometimes there are more of them, like, for example, Matryona’s neighbors and relatives, hypocritical and calculating. But the number does not emphasize their rightness, but rather the opposite: they are all invisible shadows or just a screaming crowd that is forgotten behind something more moral and deeper.
Main feature literary language Solzhenitsyn is that Alexander Isaevich himself gives an explanatory interpretation of many of the remarks of the heroes of the story, and this reveals to us the veil behind which lies the very mood of the author, his personal attitude towards each of the heroes. However, I got the impression that the author’s interpretations are somewhat ironic in nature, but at the same time they seem to synthesize the remarks and leave in them only the ins and outs, undisguised, true meaning“Oh, aunty-aunty! And why didn’t you take care of yourself! And, probably, now they are offended by us! And you are our darling, and the fault is all yours! And the upper room has nothing to do with it, and why did you go there where death was guarding you? And no one invited you there! And how did you die
- did not think! And why didn’t you listen to us? (And from all these lamentations the answer stuck out: we are not to blame for her death, but we’ll talk about the hut later.’).” Reading between the lines of Solzhenitsyn’s story, one can understand that Alexander Isaevich himself draws completely different conclusions from what he heard than those that could be expected.
The author himself, having gone through a complex and varied life path having seen a lot different people, established in his heart the image of a woman - first of all a person: one who will support and understand; one that, having its own inner depth, will understand your inner world, will perceive you as you are. Solzhenitsyn mentions the “righteous man” in the story “Matrenin’s Dvor” not by chance. This may apply to everyone in some way. goodies. After all, they all knew how to come to terms with anything and at the same time remain fighters - fighters for life, for kindness and spirituality, not forgetting about humanity and morality.
In this story, the author touches on such topics as the moral and spiritual life of the people, the relationship between power and man, the struggle for survival, and the opposition of the individual to society. The writer focuses on the fate of a simple village woman, Matryona Vasilievna, who worked all her life on a state farm, but not for money, but for “sticks.” She got married before the revolution and from the very first day family life started doing household chores. The story “Matryona’s Dvor” begins with the narrator, a former Soviet prisoner Ignatyich, returning to Russia from the steppes of Kazakhstan and settling in Matryona’s house. His story - calm and full of various kinds of details and details - gives everything described a special vital depth and authenticity: “In the summer of 1956, I returned from the dusty hot desert at random - just to Russia.”
Matryona Vasilyevna is a lonely woman who lost her husband at the front and buried six children. She lived alone in a large old house. “Everything was built long ago and soundly, for a large family, but now there lived a lonely woman of about sixty.” Subject home, the hearth in this particular work by Solzhenitsyn is stated very sharply and definitely.
Despite all the hardships and adversities, Matryona did not lose her ability to respond to someone else's misfortune. The heroine is the keeper of the hearth, but this only mission of hers acquires true scale and philosophical depth under the pen of Solzhenitsyn. In the simple life of Matryona Vasilyevna Grigorieva, that same unostentatious righteousness shines through, without which Russia cannot be reborn.
She suffered a lot from the Soviet regime, worked tirelessly all her life, but never received anything for her work. And only love and the habit of constant work saved this woman from everyday melancholy and despair. “I noticed: she had a sure way to regain her good mood - work. Immediately she either grabbed a shovel and dug up the potatoes. Or she would go for peat with a bag under her arm. And even with a wicker body - up to the berries distant forest. And she bowed not to the office desks, but to the forest bushes, and having broken her back with burdens, Matryona returned to the hut, already enlightened, happy with everything, with her kind smile.”
