The hero of which work is the obolduev obolduev. The image and characteristics of obolt-obolduev in the poem to whom in Rus' to live well is a Nekrasov essay. Landlords of the Nekrasov poem

Definitely bad characters. Nekrasov describes various perverted relations between landowners and serfs. The young lady, who whipped the peasants for swearing, seems kind and affectionate compared to the landowner Polivanov. He bought a village for bribes, in it he “freed himself, drank, drank bitter”, was greedy and stingy. The faithful serf Yakov took care of the master, even when his legs were taken away. But the master shaved his only nephew Yakov into a soldier, seduced by his bride.

Separate chapters are devoted to two landowners.

Gavrila Afanasyevich Obolt-Obolduev.

Portrait

To describe the landowner, Nekrasov uses diminutive suffixes and speaks of him with disdain: a round gentleman, mustachioed and pot-bellied, ruddy. He has a cigar in his mouth, and he carries a C grade. In general, the image of the landowner is sugary and not formidable at all. He is middle-aged (sixty years old), "dignified, stocky", with a long gray mustache and valiant gimmicks. The contrast of tall men and a squat gentleman should make the reader smile.

Character

The landowner was frightened by the seven peasants and drew a pistol as plump as himself. The fact that the landowner is afraid of the peasants is typical of the time of writing this chapter of the poem (1865), because the peasants who received the release were happy to take revenge on the landowners if possible.

The landowner boasts of his "noble" origin, described with sarcasm. He says that Obolt Obolduev is a Tatar who entertained the queen with a bear two and a half centuries ago. Another of his maternal ancestor, three hundred years ago, tried to set fire to Moscow and rob the treasury, for which he was executed.

Lifestyle

Obolt-Obolduev cannot imagine his life without comfort. Even talking with the peasants, he asks the servant for a glass of sherry, a pillow and a carpet.

The landowner recalls with nostalgia the old days (before the abolition of serfdom), when all nature, peasants, fields and forests worshiped the master and belonged to him. Noble houses argued in beauty with churches. The life of the landowner was a continuous holiday. The landowner kept many servants. In the autumn he was engaged in dog hunting - primordially Russian fun. During the hunt, the landowner's chest breathed freely and easily, "the spirit was transferred to the old Russian orders."

Obolt-Obolduev describes the order of the landowner's life as the absolute power of the landowner over the serfs: "There is no contradiction in anyone, whom I want - I will have mercy, whom I want - I will execute." The landowner can indiscriminately beat the serfs (the word hit repeats three times, there are three metaphorical epithets to it: sparkling, furious, cheekbones). At the same time, the landowner claims that he punished lovingly, that he took care of the peasants, set tables for them in the landowner's house on a holiday.

The landowner considers the abolition of serfdom to be similar to breaking the great chain that binds the lords and the peasants: “Now we don’t beat the peasant, but we don’t have paternal mercy on him either.” The estates of the landowners have been dismantled brick by brick, the forests have been cut down, the peasants are robbing. The economy also fell into decay: "The fields are unfinished, the crops are not sown, there is no trace of order!" The landowner does not want to work on the land, and what his purpose is, he no longer understands: “I smoked the sky of God, wore the royal livery, littered the treasury of the people and thought to live like this for a century ...”

Last

So the peasants called their last landowner, Prince Utyatin, under whom serfdom was abolished. This landowner did not believe in the abolition of serfdom and became so angry that he had a stroke.

Fearing that the old man would deprive him of his inheritance, his relatives told him that they had ordered the peasants to be returned to the landowners, and they themselves asked the peasants to play this role.

Portrait

The latter is an old old man, thin as hares in winter, white, with a beak like a hawk's nose, long gray mustaches. Seriously ill, he combines the helplessness of a weak hare and the ambition of a hawk.

Character traits

The last petty tyrant, "fools in the old way", because of his whims, both his family and the peasants suffer. For example, I had to spread a ready stack of dry hay just because the old man thought it was wet.

The landowner Prince Utyatin is arrogant, he believes that the nobles have betrayed their age-old rights. His white cap is a sign of the landowner's power.

Utyatin never valued the lives of his serfs: he bathed them in an ice-hole, forced them to play the violin on horseback.

In his old age, the landowner began to demand even greater nonsense: he ordered to marry a six-year-old to a seventy-year-old, to appease the cows so that they would not moo, instead of a dog, appoint a deaf-mute fool as a watchman.

Unlike Obolduev, Utyatin does not find out about his changed status and dies, "as he lived, as a landowner."

The image of Saveliy in Nekrasov's poem "Who should live well in Rus'"
The image of Grisha Dobrosklonov in Nekrasov's poem "Who should live well in Rus'"
The image of Matryona in the poem "To whom in Rus' it is good to live"

One of the brightest heroes of the poem "To whom it is good to live in Rus'" is the landowner Gavrila Afanasyevich Obolt-Obolduev.

Obolt-Obolduev appears suddenly. This is the landowner whom the main characters of the work meet on their way. The image of the character is not entirely unambiguous, let's pay closer attention to it.

Firstly, the very name of the hero - Obolt-Obolduev tells the reader a lot. The very word "stupid" appears to us as a characteristic of a stupid, ignorant person. Obolt-Obolduev, asking himself the question of what he studied, shows us the correctness of his surname. It is worth saying that the surname was not taken by Nekrasov out of thin air, the author took it from the library of the Vladimir province.

Nekrasov describes Obolt-Obolduev to us as a round, ruddy man. He does not look like an evil person, he likes to joke and laugh. A smile causes his pride in his origin, in his opinion, a certain Tatar Obolduev was his ancestor. With the peasants, Obolt-Obolduev behaves in a paternal way, affectionately.

The hero painfully recalls the old days, when he sat with the peasants at the same festive table, for them he was, as they say, his own on the board. He talked with the peasants who returned from work, and with childish curiosity he expected gifts: sweets, wine and fish. A separate surprise in the hero is his certain poetry. With the real skill of a good storyteller, he knows how to tell the heroes about the glorious old times, when the word "landowner" sounded proud, when these same landowners were the sole owners of their land.

Obolt-Obolduev admires the beauties of nature, the Russian land. During the story of this character, boundless wheat fields, noisy forests, rivers, bottomless lakes, rich landowner huts, the life of peasants and, of course, dog hunting, which, according to Obolt-Obolduev, are primordially Russian, even knightly , fun. The reader understands the bitterness of the character. Obolt-Obolduev understands that the old days cannot be returned, everything that was good in his life is left far behind. But our hero not only regrets this, not only about his once former power, he also grieves for the departed, once great, real Rus', whose son he is.

Option 2

In the poem, the action unfolds around seven men who accidentally met on a high road. During the conversation, a debate flares up on the topic: "who lives best of all after the adoption of the reform on the abolition of serfdom in Russia."

The hard workers, carried away by the dispute, walked about thirty kilometers, after the meal they vowed, by all means, to prove each their own and continued on their way in order to meet and see for themselves each representative of the ruling class, namely: the king, the minister of the sovereign, the priest, the landowner, the nobleman gentlemen they met on the way. Since we are talking about a certain hero of the poem, we will lose sight of the rest of the characters and proceed to the narration of Obolt-Obolduev himself.

On the way they met a landowner from a neighboring village named Obolt. A conversation ensued, and in response to a topical question, the master began a heartfelt and sensual story about his past life with the peasants. Nikolai Alekseevich Nekrasov rightly named our hero Obolt-Obolduev. As you already understood right away, the author directly declares to the reader that "Stupid" is not well-mannered, stubborn, stupid .. The semantic load of the word most accurately conveys the true attitude of the peasants towards the landowners in Rus'. It is also of interest that Nekrasov takes this surname from reliable sources - the books of the Vladimir province.

Proceeding from this, the very image of Obolt - Obolduev in Nekrasov's poem "Who Lives Well in Rus'" begins to be recreated. Boyarin, at first glance, seems to be a cheerful and good-natured person. This is indicated by his "ruddy" face, "round" physique, "young tricks" and that he loves to laugh. The landowner is naively proud of his pedigree, which causes no more than a smile from his interlocutors. Obolt himself - Obolduev does not know how to do anything with his own hands without outside help, which confirms the author's intention when choosing a surname. He suffers a lot in the old days, because now for him his favorite hunting with dogs seems to be a luxury. In the work, he mentioned children and his wife, idle festivities and how he christened with the peasants, perceiving them as his relatives, talked friendly with the peasants after work and innocently expected gifts from his living souls made by manual labor. Obolduev is not deprived of the gift of poetry, which manifests itself in the description of lakes, meadows, dense forests, life, estates and his favorite hunting with dogs. As we can see, the author to some extent represents him in a tragic way.

At the same time, Nikolai Alekseevich Nekrasov does not forget to mention the other side of the life of the landowners in those days. All these entertainments were paid for by peasant overwork. Based on this, we understand why seven men are grinning at Obolt's diligent story. Let's remember the exhausted Yakim Nagogoy and the "ruddy-faced" landowner every second ceases to arouse pity. Immediately a satirical image appears, a collective one.

Nekrasov teaches through this image, laughing to part with the remnants of the past, which is what the satirical and humorous coloring of the chapter "Landlord" serves for.

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Nekrasov depicts in the poem the forms and methods of social and material enslavement, on the basis of which the political consciousness of the people is activated. This is achieved, in particular, by sketching the gallery of types of the nobility. The writer bases the characteristics of these types on the point of view of the peasant. What did they see and how inquisitive, meticulous men appreciated the nobility, getting acquainted with the landowners? The peasants met Obolt-Obolduev. Already the name of the landowner attracts our attention with its sharpness. In exchange for Nekrasov, the Oryol word stunned (stunned), as V. I. Dal testifies, meant: “ignorant, uncouth, blockhead” 15. But Nekrasov did not invent this surname. She was "baptized" in some distant times by a family of landowners. According to the "New Encyclopedic Dictionary" of Brockhaus and Efron, it was "an ancient Russian noble family ... recorded in the fifth part of the genealogical book of the Vladimir province." Handwritten versions of the poem show that Nekrasov strives to get closer to folk nicknames and enhances the ironic connotation of the surname. A double surname appears: first Brykovo-Obolduev, Dolgovo-Obolduev, and finally Obolt-Obolduev.

While working on the image, Nekrasov carefully processed the vital material that characterizes the typological essence of the nobility. We didn't have to go far for an example. The poet's father Alexei Sergeevich was a colorful figure in landlord Russia. The method of dealing with serfs, passion for dog hunting, lordly ambition and much more make Obolt-Obolduev related to Nekrasov's father.

In the first of the landlords who appeared before the peasants, Nekrasov emphasizes the features that characterize the relative stability of the class. Hero is 60 years old. He radiates with health, he has “valiant gimmicks”, a broad nature (passionate love for earthly joys, for her joys). He is not devoid of a kind of poetry in the perception of Russian nature, its "beauty and pride." The landowner speaks with inspiration about the "chivalrous, militant, majestic form" of life, when one could have fun, roam "freely and easily." He is not a bad family man, and in terms of his personal qualities, he is not a cruel person, not a petty tyrant. His negative traits (“the fist is my police”, “I execute anyone I want”, etc.) the artist depicts not as personal character traits, but as class qualities, and therefore they become a more terrible phenomenon. In addition, everything good that the landowner boasts of depreciates, acquires a different meaning. The mocking, hostile attitude that arose between the muzhiks and the landowner is a sign of class strife. When meeting with the peasants, the landowner grabs his pistol. Obolt-Obolduev refers to his honest, noble word, and the peasants declare: “No, you are not noble to us, noble with scolding, with a push and with a dent, it is unsuitable for us!”
In the original version, Nekrasov spoke more frankly about class enmity. The landowner, after listening to the opinion of the peasants about the noble word, said: "Well, you bastard!" Then the poet wrote: “You are starting to be rude,” and in the final version, an ironic and helpless appeared: “Hey! What news!

Obolt-Obolduev treats the liberation of the peasants with a sneer, but the kulak does not use his own police anymore. In an independent tone, with irony, the men continue to speak. Two worlds of interests, two points of view, two irreconcilable camps are in a state of unrelenting struggle and "align" their forces. The nobleman is still reveling in the "family tree". He is proud of his father, who grew up in an eminent Tatar family (a rich family close to the Dar family), admires the past of his mother (who also comes from a noble environment), but the landowner no longer feels bitter irony either from what he himself talks about, or from that appreciation expressed by his astute listeners. By the clash of two contrasting opinions, two assessments, Nekrasov emphasizes the impassable abyss. The lofty concept of "family tree" is opposed to the everyday, humorous, peasant: "We saw every tree." The solemn recollection of the old Russian letters, which indicated the father’s wealth and the ability to amuse the empress with the fight of bears “on the day of the royal name day”, is contrasted with a sarcastic, class-based one: “There are a lot of them staggering with the bears now.”

The delight of a nobleman, whose mother’s family is glorified in the annals by the fact that “he tried to set fire to Moscow, to rob the treasury,” is opposed by a harsh, like a sentence: “And you, approximately, an apple from that tree come out? The men said.
The writer builds a dialogue between the peasants and the landowner in such a way that the reader will become extremely clear both the people's attitude towards the nobility and the new stage in the development of the peasants' self-awareness. As a result of the conversation, the men understood the main thing: what does “a white bone, a scooping bone” mean and why “they are different and honored”. And having understood this, the landowner’s conversation that “he punished - loving”, “I attracted hearts more with affection” and on holidays “the peasants were allowed to attend the all-night vigil at home”, is perceived by the peasants with a mockery. Let them think to themselves, but they correctly thought: “Kolom knocked them down or something, are you praying in the manor’s house?” The master’s words: “A man loved me” - they contrasted the serfs’ stories “about their difficult crafts, about alien sides, about Petersburg, about Astrakhan, about Kiev, about Kazan”, where the “benefactor” sent the peasants to work, and from where, the nobleman admitted , “on top of corvée, canvas, eggs and living creatures, everything that was collected for the landowner from time immemorial, voluntary peasants brought us gifts!”

The growth of the political self-consciousness of the peasants is accompanied by the display of the nobility, aware of their historical death. The artist creates a picture that convinces that such awareness was not the result of some personal, let alone momentary mood of an individual representative of the nobility, but a mood expressing the typical position of the class. The method of typification of both social conditions and the mood of Obolt-Obolduev is a development of the techniques used by Nekrasov even when depicting a representative of another basis of autocracy - the priest. The solemn story of the landowner about the "good" life with the patrimony is cut off by an unexpectedly terrible picture. Recall that the priest's "fools" are removed in the image of a black weeping cloud. The landowner - a representative of earthly, material forms of slavery - also does not finish his speech about the "dean" attitude towards the peasant. His “lyasy” is interrupted by another force: the sounds of “heavenly music”.

We emphasize that the church has always used the death of a person to educate the living in a disinterested attitude to material wealth, to earthly interests. Nekrasov, trying to show the inner unity of the secular, earthly with the "spiritual", heavenly, the landowner's pathetic speech is interrupted not by natural phenomena (cloud, rain, sun), but by the phenomena of a church service: “Chu! death knell! .. Through the morning air, those sounds, aching chest, rushed. In Kuzminsky they buried the victim of a drunken revelry - a peasant. The wanderers did not condemn, but wished: "Peace to the peasant and the kingdom of heaven." Obolt-Obolduev took the death knell differently: “They are not ringing for a peasant! They call for landlord life. The sepulchral forebodings of the ruddy landowner, who managed to drink vodka several times during a conversation with the peasants, have a historical basis. Obolt-Obolduev lives in a tragic time for his class. He has no spiritual, social kinship with the breadwinner. The great chain broke, and “... the peasant is sitting - he won’t move, not noble pride - you feel bile in your chest. In the forest, it is not a hunting horn that sounds - a robber's ax.

Nekrasov, in the type of Obolt-Obolduev, revealed the degree of awareness by representatives of the noble class of their historical death. With relative still stability, a gap was clearly visible between the economic, legal existence and social position of the class. The political consciousness of the peasantry, the growth of its organization, the strength of resistance did not correspond to the legal and practical form of relations so much that the nobility morally, psychologically realized that they were defeated.

Such self-consciousness was not inherent in all representatives of the nobility. The conservative part of it made efforts to restore the status of serfdom. In this way, the conservatives expressed their special fear, born of the consciousness of doom. The futility, the comicality of such undertakings Nekrasov draws in the chapter "Last Child". This chapter is a logical continuation of the mandate of the nobility, as well as the characteristics of the growth of the political self-consciousness of the peasantry, which uses certain tactics in its struggle. The chapter "Last Child" must therefore follow the chapter "Landlord", remaining the chapter of the second part of the poem (as noted by Nekrasov in parentheses).

Images of landowners in N. A. Nekrasov’s poem “Who should live well in Rus'”

The problem of finding happiness is the central motive to which all the events in the poem are subordinated. Question: "Who lives happily, freely in Rus'?" - the most important in the life of the entire peasantry of post-reform Russia. Initially, it seems to the peasants that for happiness it is enough to be full. But as you get to know different characters, the concept of happiness changes. The journey, which seven temporarily obliged peasants set out to find the answer to the main question, allows the author to introduce a variety of heroes, their biographies, stories, detailed descriptions. Among the numerous heroes, the wanderers meet the landowner Obolt-Obolduev with his views on a happy life. The noble understanding of happiness is wealth, possession of property:

You used to be in a circle

Alone like the sun in the sky

Your villages are humble,

Your forests are dense

Your fields are all around!

There are fish in the river splashing:

"Fat-fat until the time!"

There the hare stalks the meadow:

"Walk-walk until autumn!"

Everything amused the master,

Lovingly weed each

Whispered: "I'm yours!" General obedience also delighted the mind of the master:

And we knew honor.

Not only Russian people,

Russian nature itself

Subdued us.

Will you go to the village -

Peasants fall at their feet

You will go to forest cottages -

centennial trees

The forests will bow!

Will you go arable land, cornfield -

The whole field is a ripe ear

Creeps at the feet of the master,

Caresses the ear and the eye!

Obolt-Obolduev reveled in his power over the people who belonged to him: There is no contradiction in anyone, Whom I want - I will have mercy, Whom I want - I will execute. The law is my desire! The fist is my police! A sparkling blow, a furious blow, a cheek-bone blow!.. And with such an attitude on his part, Obolt-Oblduev sincerely believes that the peasants belonging to him treated him well: But, I will say without boasting, the peasant loved me! The landowner sincerely longs for those times when he had unlimited power over the peasants. Hearing the ringing of bells, he bitterly says: They are not ringing for a peasant! In the life of a landowner They call! .. Oh, a wide life! Sorry, goodbye forever! Farewell to landlord Rus'! Now Rus' is not the same! .. Much has changed for him and his family after the abolition of serfdom:

It's embarrassing to go through the countryside, A man sits - he won't move, Not noble pride - You feel bile in your chest. In the forest, not a hunting horn Sounds - a robber's ax, Shalyat !., but what can you do? Who will save the forest! .. The fields are unfinished, The crops are not sown, There is no trace of order! Of course, Gavrila Afanasyevich's feelings can be understood when he regrets the devastated estate:

My God!

Dismantled brick by brick

Beautiful landowner's house

Extensive landowner's garden,

cherished for centuries,

Under the ax of a peasant

All lay down - the man admires,

How much wood came out!

Callous soul of a peasant

Will he think

What an oak, now felled by him,

My grandfather with his own hand

Once planted!

What's under that mountain ash

Our kids frolicked

And Ganichka and Vera

Hooked with me?

What is here, under this linden,

My wife confessed to me

How heavy is she

Gavryusha, our firstborn,

And hid on my chest

Like a cherry blossom

Pretty face!

Obolt-Obolduev is proud of his noble origin, the thought of labor is offensive to him:

Work hard! Whom did you think

I'm not a peasant-bast worker,

I am by the grace of God

Russian noble!

Russia is not German

We have delicate feelings

We are proud!

Noble estates

We do not learn how to work.

I'll tell you without boasting

I live almost without a break

Forty years in the village

And from a rye ear

I can’t distinguish barley,

And they sing to me: "Work hard!" The landowner even finds an excuse for his idleness and the idle life of the entire nobility:

And if indeed

We misunderstood our duty

And our destination

Not that the name is ancient,

Dignity of nobility

Keep up the hunt

Feasts, every luxury

And live by someone else's work,

It should have been so before

To say ... We must pay tribute to Obolt-Obolduev - he admits his worthlessness:

I smoked the sky of God

He wore the livery of the king,

Littered the people's treasury

And he thought to live like this for a century ... Gavrila Afanasyevich is very proud of his noble origin, and after all, his ancestors received royal mercy not for some kind of service to the state, but by chance:

My ancestor Oboldui

For the first time commemorated

In old Russian letters

Two centuries and a half

Back to that. Says

That letter: "Tatar

Obolt Obolduev

Given the end of the good

Priced at two rubles:

Wolves and foxes

He entertained the empress,

On the day of the royal name day,

Released a wild bear

With his own, and Oboldueva

That bear skinned him... This meeting of seven wanderers with Obolt-Obolduev, their remarks in the course of his story testify to the fact that the ideals of the masters are alien to the muzhiks. Their conversation is a clash of irreconcilable points of view. Phrases of wanderers, starting with the naive-innocent (“Forests are not ordered to us - they have seen any tree!”) And ending with socially sharp (“The bone is white, the bone is black, And look, they are so different - they are different and even! And they thought to themselves: “Kolom knocked them down, why are you praying in a manor’s house? ..”, “Yes, it was for you, place-kam, life is enviable, you don’t have to die!”), open to the reader that abyss, which exists between them and the masters.

Gavrila Afanasyevich, who retained in his soul a human attitude towards his serfs, understands that he depends on the peasants and owes his well-being to them. He yearns for the old days, but resigns himself to the abolition of the fortress region. But Prince Utyatin does not want to believe that he has lost power over his serfs. The image of this landowner is less attractive:

Thin! Like winter hares

All white, and a white hat,

High, with a band

From red cloth.

beak nose,

Like a hawk

Mustache gray, long

And - different eyes:

One healthy - glows,

And the left one is cloudy, cloudy,

Like a pewter. Accustomed to power, he very painfully accepted the news of the royal Manifesto. The Vakhlak peasants say this about it:

Our landlord is special,

Wealth is immeasurable

An important rank, a noble family,

All the century he was freaking out, fooling around,

And suddenly a thunderstorm struck...

He does not believe: the robbers are lying!

mediator, corrector

Chased away! fooling around the old way

Became very suspicious

Don't bow - shit!

The governor himself to the master

Arrived: argued for a long time,

In the dining room, the servants heard;

Angry so that by the evening

Enough of his blow!

the whole half of the left

Repulsed: as if dead,

And like the earth is black...

Lost for a dime!

It is known, not self-interest,

And arrogance cut him off,

He lost his sorinko. Seeing the peasants of the village of Vahlaki, Pakhom called them heroes. But the author further narration shows the humility and ignorance of the peasants. In the decision to “keep silent until the death of the old man” about the agreement with the heirs, the agreement to support the rumor that “the peasants were ordered to turn back the landowners” is much from the former humiliation and humility. The people - a hero and a hard worker - dooms themselves to voluntary slavery. By this, N. A. Nekrasov shows that the peasants have not lost faith in the ability to negotiate with the landlords, in the opportunity to benefit for themselves, while maintaining the old system of relationships. A striking example of this is the "foolishness" of Klim in front of the master:

Who are we to listen to?

Who to love? Hope

Peasantry on whom?

We drink troubles

We wash with tears

Where should we rebel?

All yours, all master's -

Our old houses

And sick bellies

And we ourselves are yours!

The grain that is thrown into the ground

And garden vegetables

And hair on unkempt

Man's head -

Everything is yours, everything is master's!

In the graves of our great-grandfathers,

Old grandfathers on the stoves

And in the shaky little children -

Everything is yours, everything is master's!

And again he said: “Fathers!

We live for your grace

Like Christ in the bosom:

Try it without a master

Peasant live like this!

Where are we without gentlemen?

Fathers! leaders!

If we didn't have landlords,

Let's not make bread

Don't stock up on herbs!

Guardians! Guardians!

And the world would have collapsed long ago

Without the mind of the master,

Without our simplicity! It is written in your family To watch over the stupid peasantry, And for us to work, listen, Pray for the masters! It is not surprising that the old man, after such words, is ready to talk for hours about his rights: And for sure: for almost an hour, the Last One spoke! His tongue did not obey: The old man spattered with saliva, Hissed! And he was so upset That his right eye twitched, And the left suddenly widened And - round, like an owl's - Spinning like a wheel. The rights of the nobility, sanctified by centuries, Merits, the name of the ancient Landowner commemorated, Tsar’s wrath, God’s Threatened the peasants if they rebelled, And firmly ordered, So that she didn’t think trifles, The patrimony did not indulge, But obeyed the masters! Believing in deceit, the paralyzed prince continues his tyranny:

A spring carriage rolls through the village:

Get up! down with the card!

God knows what will come from

Branit, reproaches; with a threat

Come on - be quiet!

He sees a plowman in the field

And for his own lane

Oblaet: and lazy something,

And we are couch potatoes!

And the strip worked

Like never on a master

The man didn't work...

Found that the hay is wet

He flared up: "Good Lord

Fester? I'm you scammers

I myself will rot in the barshchina!

Dry it now!..”

...(The wanderers tried:

Dry senzo!) The orders of the Afterlife are meaningless and absurd. For example, in order to improve the financial situation of the widow Terentyevna, who “begs Christ’s alms”, the master ordered “to marry Gavrila Zhokhov on that widow Terentyev, to fix the hut again so that they live in it, the fetus and the fox and rule the tax.”

And that widow is under seventy,

And the groom is six years old!

Another order: "Cows

Yesterday we chased until the sun

Near the bar yard

And so mumbled, stupid,

What woke up the master -

So the shepherds are ordered

Keep killing the cows!”

Another order: "At the watchman,

At the under Sofronov,

The dog is disrespectful:

Barked at the master

So drive out the underworld

And the watchman to the landlord

The estate is assigned

Eremka! .. "Rolled

Again the peasants with laughter:

Eremka the one from birth

Deaf fool! The men are humorous about the antics of the Last-sha ("Well, laughter, of course! ..", "Here's the rank laughing again."), but the consequences of the comedy played out are sad. The joke turned into a disaster - Aran Petrov died, the only person who dared to enter into an open conflict with the old man who had lost his mind. He does not want to endure moral humiliation and throws Utyatin in the eye:

Hush! Shut up!

Peasant souls possession

It's over. You are the last!

The men explain the cause of Agap's death in this way:

Don't be such an opportunity

Aran would not have died!

The man is raw, special,

The head is restless

And here: go, lie down!

And learn a lesson for themselves:

Praise the grass in a haystack

And the master is in a coffin! In the three chapters of the poem: "About an exemplary serf - Jacob the faithful", "About two great sinners" and "Peasant's sin" images of landlords also appear. And only in the last of them does the master perform a good deed - before his death he grants freedom to his peasants. And in the first two, the theme of cruel mockery of the peasants again sounds. Polivanov all his life, from childhood, mocks the faithful serf Yakov:

In the teeth of an exemplary slave,

Jacob the faithful

Like he was blowing with his heel. Pan Glukhovsky is also not distinguished by virtue, and even boasts of his atrocities:

Pan chuckled: "Salvation

I haven't had tea for a long time

In the world I honor only a woman,

Gold, honor and wine.

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

How many slaves I destroy

I torment, I torture and hang,

And I would like to see how I sleep! The theme of the relationship between the oppressed and the oppressor sounds in the poem. The author shows that the existing conflict between the landowner and the peasant cannot be resolved peacefully and raises the question of the ways for the peasantry to reach freedom and happiness.

Characteristics of Obolt-Obolduev in the poem "Who Lives Well in Rus'"

nobility. The writer bases the characteristics of these types on the point of view of the peasant. What did they see and how inquisitive, meticulous men appreciated the nobility, getting acquainted with the landowners? The peasants met Obolt-Obolduev. Already the name of the landowner attracts our attention with its sharpness. In exchange for Nekrasov, the Oryol word stunned (stunned), as V. I. Dal testifies, meant: “ignorant, uncouth, blockhead” 15. But Nekrasov did not invent this surname. She was "baptized" in some distant times by a family of landowners. According to the "New Encyclopedic Dictionary" of Brockhaus and Efron, it was "an ancient Russian noble family ... recorded in the fifth part of the genealogical book of the Vladimir province." Handwritten versions of the poem show that Nekrasov strives to get closer to folk nicknames and enhances the ironic connotation of the surname. A double surname appears: first Brykovo-Obolduev, Dolgovo-Obolduev, and finally Obolt-Obolduev.

While working on the image, Nekrasov carefully processed the vital material that characterizes the typological essence of the nobility. We didn't have to go far for an example. The poet's father Alexei Sergeevich was a colorful figure in landlord Russia. The method of dealing with serfs, passion for dog hunting, lordly ambition and much more make Obolt-Obolduev related to Nekrasov's father.

In the first of the landlords who appeared before the peasants, Nekrasov emphasizes the features that characterize the relative stability of the class. Hero is 60 years old. He radiates with health, he has “valiant gimmicks”, a broad nature (passionate love for earthly joys, for her joys). He is not devoid of a kind of poetry in the perception of Russian nature, its "beauty and pride." The landowner speaks with inspiration about the "chivalrous, militant, majestic form" of life, when one could have fun, roam "freely and easily." He is not a bad family man, and in terms of his personal qualities, he is not a cruel person, not a petty tyrant. His negative traits (“the fist is my police”, “I will execute anyone I want”, etc.) the artist depicts not as personal character traits, but as class qualities, and therefore they become a more terrible phenomenon. In addition, everything good that the landowner boasts of depreciates, acquires a different meaning. The mocking, hostile attitude that arose between the muzhiks and the landowner is a sign of class strife. When meeting with the peasants, the landowner grabs his pistol. Obolt-Obolduev refers to his honest, noble word, and the peasants declare: “No, you are not noble to us, noble with scolding, with a push and with a dent, it is unsuitable for us!”

"Well, you bastard!" Then the poet wrote: “You are starting to be rude,” and in the final version, an ironic and helpless appeared: “Hey! What news!

two irreconcilable camps are in a state of unrelenting struggle and "calibrate" their forces. The nobleman is still reveling in the "family tree". He is proud of his father, who grew up in an eminent Tatar family (a rich family close to the Dar family), admires the past of his mother (who also comes from a noble environment), but the landowner no longer feels bitter irony either from what he himself talks about, or from that appreciation expressed by his astute listeners. By the clash of two contrasting opinions, two assessments, Nekrasov emphasizes the impassable abyss. The lofty concept of "family tree" is opposed to the everyday, humorous, peasant: "We saw every tree." The solemn recollection of the old Russian letters, which indicated the father’s wealth and the ability to amuse the empress with the fight of bears “on the day of the royal name day”, is contrasted with a sarcastic, class-based one: “There are a lot of them staggering with the bears now.”

The writer builds a dialogue between the peasants and the landowner in such a way that the reader will become extremely clear both the people's attitude towards the nobility and the new stage in the development of the peasants' self-awareness. As a result of the conversation, the men understood the main thing: what does “a white bone, a scooping bone” mean and why “they are different and honored”. And having understood this, the landowner’s conversation that “he punished - loving”, “I attracted hearts more with affection” and on holidays “the peasants were allowed to attend the all-night vigil at home”, is perceived by the peasants with a mockery. Let them think to themselves, but they correctly thought: “Kolom knocked them down or something, are you praying in the manor’s house?” The master’s words: “A man loved me” - they contrasted the stories of the serfs “about their difficult crafts, about alien sides, about St. Petersburg, about Astrakhan, about Kiev, about Kazan”, where the “benefactor” sent the peasants to work, and from where, the nobleman admitted , “on top of corvée, canvas, eggs and living creatures, everything that was collected for the landowner from time immemorial, voluntary peasants brought us gifts!”

The growth of the political self-consciousness of the peasants is accompanied by the display of the nobility, aware of their historical death. The artist creates a picture that convinces that such awareness was not the result of some personal, let alone momentary mood of an individual representative of the nobility, but a mood expressing the typical position of the class. The method of typification of both social conditions and the mood of Obolt-Obolduev is a development of the techniques used by Nekrasov when depicting a representative of another basis of autocracy - the priest. The solemn story of the landowner about the "good" life with the patrimony is cut off by an unexpectedly terrible picture. Recall that the priest's "fools" are removed in the image of a black weeping cloud. The landowner - a representative of earthly, material forms of slavery - also does not finish his speech about the "dean" attitude towards the peasant. His “lyasy” is interrupted by another force: the sounds of “heavenly music”.

earthly with "spiritual", heavenly, the pathetic speech of the landowner is interrupted not by natural phenomena (cloud, rain, sun), but by the phenomena of the church service: “Chu! death knell! .. Through the morning air, those sounds, aching chest, rushed. In Kuzminsky they buried the victim of a drunken revelry - a peasant. The wanderers did not condemn, but wished: "Peace to the peasant and the kingdom of heaven." Obolt-Obolduev took the death knell differently: “They are not ringing for a peasant! They call for landlord life. The sepulchral forebodings of the ruddy landowner, who managed to drink vodka several times during a conversation with the peasants, have a historical basis. Obolt-Obolduev lives in a tragic time for his class. He has no spiritual, social kinship with the breadwinner. The great chain broke, and “... the man is sitting - he won’t move, not noble pride - you feel bile in your chest. In the forest, it is not a hunting horn that sounds - a robber's ax.

his special fear, born of the consciousness of doom. The futility, the comicality of such undertakings Nekrasov draws in the chapter "Last Child". This chapter is a logical continuation of the mandate of the nobility, as well as the characteristics of the growth of the political self-consciousness of the peasantry, which uses certain tactics in its struggle. The chapter "Last Child" must therefore follow the chapter "Landlord", remaining the chapter of the second part of the poem (as noted by Nekrasov in parentheses).