"Yes, a drunk turned up
Man - he is against the master
Lying on my stomach...

With such lines, one of the images of poor peasants is introduced into Nekrasov's poem - the image of Yakim Nagogo. This character, just like the seven wanderers, is a collective image of a Russian peasant, which is why the characterization of the image of Yakim Nagogo in the poem “Who Lives Well in Russia” is so important for a holistic understanding of the work.

To create this image, Nekrasov uses the technique of "speaking names" - Yakim bears the surname Nagoy and lives in the village of Bosov, which clearly indicates his poverty. The story of Yakim's life, as recounted by himself, is indeed not rich in joy. For a long time he lived in St. Petersburg to earn money, but then, due to a lawsuit with a merchant, he ended up in prison. “Like a sticky skinned one,” he returns to his homeland, to the hard work left behind, and for thirty years now he has been working resignedly.

The description of Yakima's appearance cannot but arouse pity. He has a "sunken chest" and a "depressed" belly, while his hair resembles sand. At the same time, in the description of the hero's appearance, the other side of his image is manifested - this is a person inextricably linked with the earth, to such an extent that he himself began to resemble a "clod of earth", a "layer cut off by a plow".

Such comparisons are traditional for Russian folklore, in particular, in the verse "About Egor Khorobr" there is also a comparison of human hands with tree bark. And it is not surprising, because when creating this image, Nekrasov abundantly used folklore, saturating the character's speech with paraphrased proverbs and jokes. The Russian people are inseparable from their land and their speech - that's what becomes clear when you get to know the image of Yakim closely. At the same time, the author reflects on the fact that such a life as it is now does not bring any joy to the peasant, because he does not work for himself, but for the landowner.

The reader is presented with a man whose work has taken all his strength. There was no outlet left in his life, except for drinking. Yakim, who "works to death, / Drinks half to death! ..", does not differ in this from the rest of the peasantry. But is he to blame for this? No, and therefore Nekrasov puts into the mouth of this particular character a fiery speech-denunciation against the rooted idea of ​​the Russian peasant as a bitter drunkard.

“Crazy news, shameless, don’t spread about us!” - this is what Yakim demands from the master who has come to laugh at the peasant drunkenness. Overwork, the results of which are often taken away by the landowner or destroyed by disaster, and immeasurable grief - that, in his opinion, pushes the peasant to drunkenness. But at the same time, in his speech, there is a hope that over time everything will change: “hops will not overcome us!

". In the poem “To whom it is good to live in Russia”, the image of Yakim does not consist of one drunkenness - here the versatility of his soul is shown. Yakim had one passion: he was very fond of popular prints that he bought for his son. When Yakim's hut caught fire, the first thing he did was take these pictures out of the fire, and not his savings. His wife at that time was saving the icons, and all the family's money was burned - 35 rubles. This act is the best evidence of the spirituality of the Russian people, who do not put material values ​​in the first place.

Drinking makes a peasant forget at least for a while and moderate his anger, but one day "thunder will thunder" and Russia will rise. A monologue filled with firm faith in these events, Nekrasov puts into the mouth of a drunkard, which perfectly conveys his understanding of the peasant soul and love for his people. It is not surprising that an excerpt from the poem about Yakim Nagogo enjoyed special love among the readers of “Who Lives Well in Russia”. It was he who was quoted more than once in journalism, revolutionaries and other writers relied on him in their works, in particular, N. Chernyshevsky and N. Dobrolyubov. The image of Yakim is interesting even today, primarily due to its genuine sincerity.

Nekrasov's poem “Who Lives Well in Russia” tells the reader about the fate of a variety of people. And most of these destinies amaze with tragedy. There are no happy people in Russia, everyone's life is equally hard and miserable. And so, thinking about what you read, you feel sadness.
Yakim Nagoi is one of the men with whom the wanderers have to face on their journey. The first lines, which say about this man, are striking in their hopelessness:
In the village of Bosove Yakim
naked lives,
He works to death
Drinks half to death!
The life story of Yakim Nagogo is very simple and tragic. He once lived in St. Petersburg, but went bankrupt, ended up in prison. After that, he returned to the village, to his homeland, and set about inhumanly hard, exhausting work.
Since then, it's been roasting for thirty years
On the strip under the sun
Saved under the harrow
From frequent rain
Lives - messes with the plow,
And death will come to Yakimushka -
Like a clod of earth will fall off,
What is dried on the plow ...
These lines speak of the life of a simple peasant, whose only occupation and at the same time the meaning of existence is hard work. It was this fate that was characteristic of the main part of the peasant people - the absence of all joys, except for the one that drunkenness can give. That is why Yakim drinks half to death.
The poem describes an episode that seems very strange and arouses the reader's lively surprise. Yakim bought beautiful pictures for his son and hung them on the wall in the hut.
And himself no less than a boy
Loved to look at them.
But suddenly the whole village caught fire, and Yakim needed to save his simple wealth - accumulated thirty-five rubles. But he took pictures first. His wife rushed to remove the icons from the walls. And so it happened that the rubles "merged into one lump."
First of all, during a fire, a person saves what is dearest to him. For Yakim, the most precious thing was not money accumulated by incredibly hard work, but pictures. Looking at the pictures was his only joy, so he couldn't let them burn. The human soul cannot be content with a gray and miserable existence, in which there is only work that exhausts to the point of impotence. The soul demands the beautiful, the sublime, and the pictures, strange as it sounds, seemed to be a symbol of something unattainable, distant, but at the same time inspiring hope, for a moment allowing you to forget about the wretched reality.
The description of Yakima's appearance cannot but evoke compassion and pity:
The master looked at the plowman:
The chest is sunken; like a depressed
Stomach; at the eyes, at the mouth
Bends like cracks
On dry ground;
And myself to mother earth
He looks like: a brown neck,
Like a layer cut off with a plow,
brick face,
Hand - tree bark,
And hair is sand.
The reader is presented with an emaciated person who has practically no strength and health left. Everything, absolutely everything, was taken from him by work. He does not have anything good in life, so he is drawn to drunkenness:
Correct word:
We need to drink!
We drink - it means we feel the power!
Great sadness will come
How to stop drinking!
Work would not fail
Trouble would not prevail
Hops will not overcome us!
The image of Yakim Nagogoy shows all the tragedy of the existence of a simple peasant, he is a symbol of hopelessness and hopelessness, and this is what the author is talking about when drawing these pictures.
The image of Yermila Girin differs from the image of Yakim Nagogo. If Yakim has complete resignation to fate, there is not even the slightest hint of resistance, then Yermil appears stronger before the reader, he is trying to somehow change his own bleak life.
Yermil had a mill. Not God knows what wealth, but Yermil could lose it too. During the auction, when Yermil honestly tried to win back his own property, he needed a large amount of money. Yermil asks for only half an hour, during this time he promises to bring money - a huge amount. The peasant turned out to be so resourceful that he went to the square and made a request to all honest people. And since it was a market day, a lot of people heard Yermila. He asked people for money, promising to repay the debt soon.
And a miracle happened
All over the marketplace
Every peasant has
Like the wind, half left
It turned over suddenly!
The peasantry forked out
They bring money to Yermil,
They give who is rich.
Nekrasov describes an atypical case. A person asks for help, and complete strangers help him. Wanderers, having heard such a story, are very surprised why the people responded to Yermil's request. And they hear in response that Kirin is an absolutely amazing person. He worked as a clerk for a long time, helping everyone, demanding nothing in return:
Twenty years old was small.
What is the will of the clerk?
However, for the peasant
And the clerk is a man.
You approach him first,
And he will advise
And he will provide information;
Where there is enough strength - will help out,
Don't ask for gratitude
And if you give it, you won't take it!
Thanks to this attitude towards people, Yermil was elected steward, despite his youth. He was fair, never allowed deceit and meanness. Only once did Yermil make a mistake. He wanted to save his brother from recruitment, so he sent the son of a poor peasant woman to the soldiers. But this act makes him repent, pain echoes in his soul:
Ermil himself,
Done with recruiting
Became sad, sad,
Does not drink, does not eat; that ended
What's in the stall with a rope
Stopped by his father.
Here the son repented to his father:
“Since the son of Vlasyevna
I put it out of line
I hate the white light!”
Why does Yermil suffer so much? Any unrighteous, unjust act seems to him a crime. This testifies to the nobility of the common man. After Jirin corrected his mistake, he resigned from the position.
The image of Ermil Girin is no less tragic, but it commands respect and admiration of the reader. In such incredibly difficult conditions in which he is forced to live, he manages to show such positive traits of his character as nobility, honesty, kindness, compassion.
The images of Yermila Girin and Yakim Nagogoi show the reader that, despite the difference in character, in attitude to life, a simple person is submissive to fate and does not even try to protest. Yakim Nagoi lives in the narrow confines of his world, in which there is only work and drunkenness. Ermil Girin is honest, decent, smart, but he accepts all the rules of the world around him. The life of the common people instills in the reader a sense of hopelessness and bitterness for the humiliation, misery and suffering of the Russian people.

The image of Matryona Timofeevna (based on the poem by N. A. Nekrasov “Who should live well in Russia”)

The image of a simple Russian peasant woman Matrena Timofeevna is surprisingly bright and realistic. In this image, Nekrasov combined all the features and qualities characteristic of Russian peasant women. And the fate of Matrena Timofeevna is in many ways similar to the fate of other women.
Matrena Timofeevna was born into a large peasant family. The very first years of life were truly happy. All her life, Matryona Timofeevna remembers this carefree time, when she was surrounded by the love and care of her parents. But peasant children grow up very quickly. Therefore, as soon as the girl grew up, she began to help her parents in everything. Gradually, the games were forgotten, there was less and less time for them, and hard peasant work took the first place. But youth still takes its toll, and even after a hard day's work, the girl found time to relax.
Matrena Timofeevna recalls her youth. She was pretty, hardworking, active. It's no wonder the boys were looking at her. And then the betrothed appeared, for whom the parents give Matrena Timofeevna in marriage. Marriage means that now the free and free life of the girl is over. Now she will live in a strange family, where she will not be treated in the best way. When a mother gives her daughter in marriage, she grieves for her, worries about her fate:
The mother was crying
“... Like a fish in a blue sea
You yell! like a nightingale
Flutter from the nest!
Someone else's side
Not sprinkled with sugar
Not watered with honey!
It's cold there, it's hungry there
There is a well-groomed daughter
Violent winds will blow,
Shaggy dogs bark,
And people will laugh!”
In these lines, the sadness of a mother is clearly read, who perfectly understands all the hardships of life that will fall to the lot of her married daughter. In a strange family, no one will show interest in her, and the husband himself will never stand up for his wife.
Matrena Timofeevna shares her sad thoughts. She did not want to change her free life in her parents' house for life in a strange, unfamiliar family.
From the very first days in her husband's house, Matryona Timofeevna realized how hard it would be for her now:
The family was big
Grumpy... I got it
From girlish holi to hell!
Relations with the father-in-law, mother-in-law and sister-in-law were very difficult, in the new family Matryona had to work hard, and at the same time no one said a kind word to her. However, even in such a difficult life that the peasant woman had, there were simple and simple joys:
Filippushka came in winter,
Bring a silk handkerchief
Yes, I took a ride on a sled
On Catherine's day
And there was no grief!
Sang like I sang
In the parental home.
We were one-year-olds
Don't touch us - we have fun
We are always fine.
The relationship between Matryona Timofeevna and her husband did not always develop smoothly. A husband has the right to beat his wife if something does not suit him in her behavior. And no one will stand up for the poor thing, on the contrary, all relatives in the husband's family will only be happy to look at her suffering.
Such was the life of Matrena Timofeevna after marriage. The days dragged on monotonous, gray, surprisingly similar to each other: hard work, quarrels and reproaches from relatives. But a peasant woman has truly angelic patience, therefore, without complaining, she endures all the hardships that have fallen to her lot. The birth of a child is the event that turns her whole life upside down. Now the woman is not so embittered at the whole wide world, love for the baby warms and pleases her.
Philip on the Annunciation
He left, but on Kazanskaya
I gave birth to a son.
How written was Demushka I
Beauty taken from the sun
The snow is white
Poppies have scarlet lips
The eyebrow is black in sable,
The Siberian sable
The falcon has eyes!
All the anger from my soul is my handsome
Driven away with an angelic smile,
Like the spring sun
Drives snow from fields...
I didn't worry
Whatever they say, I work
No matter how they scold - I am silent.

The joy of a peasant woman from the birth of her son did not last long. Work in the field requires a lot of effort and time, and then there is a baby in her arms. At first, Matrena Timofeevna took the child with her into the field. But then the mother-in-law began to reproach her, because it is impossible to work with a child with full dedication. And poor Matryona had to leave the baby with grandfather Savely. Once the old man overlooked - and the child died.
The death of a child is a terrible tragedy. But peasants have to put up with the fact that very often their children die. However, this is Matryona's first child, so his death turned out to be too difficult a test for her. And then there is an additional misfortune - the police come to the village, the doctor and the camp officer accuse Matryona of having killed the child in collusion with the former convict grandfather Saveliy. Matryona Timofeevna begs not to do an autopsy in order to bury the child without desecration of the body But no one listens to the peasant woman. She almost goes crazy from everything that happened.
All the hardships of a difficult peasant life, the death of a child still cannot break Matryona Timofeevna. Time passes, she has children every year. And she continues to live, raise her children, do hard work. Love for children is the most important thing that a peasant woman has, so Matrena Timofeevna is ready for anything to protect her beloved children. This is evidenced by an episode when they wanted to punish her son Fedot for an offense.
Matryona throws herself at the feet of a passing landowner to help save the boy from punishment. And the landowner said:
“Guardian of a minor
By youth, by stupidity
Forgive ... but a daring woman
Approximately punish!”
Why did Matrena Timofeevna suffer punishment? For his boundless love for his children, for his willingness to sacrifice himself for the sake of others. Readiness for self-sacrifice is also manifested in the way Matryona rushes to seek salvation for her husband from recruitment. She manages to get to the place and ask for help from the governor, who really helps Philip free himself from recruitment.
Matrena Timofeevna is still young, but she has already had to endure a lot, a lot. She had to endure the death of a child, a time of hunger, reproaches and beatings. She herself says what the holy wanderer told her:
“The keys to female happiness,
From our free will
abandoned, lost
God himself!”
Indeed, a peasant woman can by no means be called happy. All the difficulties and difficult trials that fall on her lot can break and lead a person to death, not only spiritual, but also physical. Very often this is exactly what happens. The life of a simple peasant woman is rarely long, very often women die in the prime of life. It is not easy to read the lines that tell about the life of Matryona Timofeevna. Nevertheless, one cannot help but admire the spiritual strength of this woman, who endured so many trials and was not broken.
The image of Matrena Timofeevna is surprisingly harmonious. The woman appears at the same time strong, hardy, patient and gentle, loving, caring. She has to cope on her own with the difficulties and troubles that fall to the lot of her family, Matryona Timofeevna does not see help from anyone.
But, despite all the tragic that a woman has to endure, Matrena Timofeevna causes genuine admiration. After all, she finds the strength in herself to live, work, continues to enjoy those modest joys that from time to time fall to her lot. And let her honestly admit that she cannot be called happy in any way, she does not fall into the sin of despondency for a minute, she continues to live.
The life of Matrena Timofeevna is a constant struggle for survival, and she manages to emerge victorious from this struggle.

Nekrasov's poem "Who should live well in Russia?" - encyclopedia of folk life

Nekrasov's poem "Who should live well in Russia?" called an epic poem. An epic is a work of art that depicts an entire era in the life of a people with maximum completeness. In the center of Nekrasov's work is the image of post-reform Russia. Nekrasov wrote his poem for twenty years, collecting material for it "by word". The poem is unusually broad coverage of folk life. The author wanted to depict in it all social strata: from the peasant to the king. But, unfortunately, the poem was never finished - the death of the poet prevented it. Thus, the life of the people remained the main theme of the work. The life of the peasants.
This life appears before us with extraordinary brightness and distinctness. All the hardships and misfortunes that the people have to endure, all this difficulty and severity of its existence. Despite the reform of 1861, which "liberated" the peasants, they found themselves in an even worse situation: not having their own land, they fell into even greater bondage. Through the whole poem passes the thought of the impossibility of living like this, of the heavy peasant lot, of the peasant ruin. This motif of the hungry life of a poor peasant, whom "longing-trouble exhausted" sounds with particular force in folk songs, of which there are quite a few in the work. In an effort to recreate the picture of folk life in its entirety, Nekrasov also uses all the richness of folk culture, all the multicolored folklore.
However, recalling the folk talent with expressive songs, Nekrasov does not soften the colors, immediately showing poverty and rude morals, religious prejudices and drunkenness in peasant life. The situation of the people is depicted with the utmost clarity
the names of the places where the truth-seeking peasants come from:
tightened province,
County Terpigorev,
empty parish,
From adjacent villages -,
Zashgatova, Dyryavina,
Razutova, Znobishina,
Gorelova, Neelova -
Crop failure too...
The poem very vividly depicts the bleak, disenfranchised, hungry life of the people: both "muzhik happiness, full of holes with patches, humpbacked with calluses", and "hungry courtyards, abandoned by the master to the mercy of fate" - all people "did not eat their fill, slurped unsalted".
A whole network of bright and varied images rises before us: along with inactive serfs like Yakov, Gleb, Sidor, Ipat, there appear the images of Matryona Timofeevna, the hero Savely, Yakim Nagogoy, Ermil Girin, the headman of Vlas, the seven truth-seekers and others who have retained true humanity and spiritual nobility. These best of the peasants in the poem retained the ability to self-sacrifice, each of them has his own task in life, his own reason to "search for the truth", but all of them testify that peasant Russia has already awakened, come to life. People are already appearing, who can sincerely say these words:
I don't need any silver
No gold, but God forbid
So that my countrymen
And every peasant
Life was easy, fun
All over holy Russia!
For example, in Yakima Nagy, the peculiar character of the people's truth-seeker is presented,
peasant "righteous man". Yakim Nagoi is able to deeply understand what is the strength and weakness of the peasant soul:
Every peasant has
The soul is like a black cloud
Angry, formidable - and it would be necessary
Thunder rumble from there,
pouring bloody rain
And everything ends with wine!
Yakov Nagoy lives the same hardworking, beggarly life as. and all the peasantry. But, endowing him with a rebellious disposition and a craving for the sublime (a story with pictures), Nekrasov is trying to outline in this image the desire of the peasantry for spiritual life, to show that a protest against existing living conditions is already brewing in the souls of the people. But while it is little noticeable and does not declare itself.
Yermil Girin is also remarkable. A literate peasant, he served as a clerk, became famous throughout the district for his justice, intelligence and disinterested devotion to the people. Yermil showed himself to be an exemplary headman when the people chose him for this position. However, Nekrasov does not make him an ideal righteous man. Ermil, taking pity on his younger brother, appoints Vlasyevna's son as a recruit, and then, in a fit of repentance, almost commits suicide. The story of Ermil ends sadly. He is imprisoned for his performance during the riot. The image of Ermil tells us about the spiritual forces lurking in the Russian people, the richness of the moral qualities of the peasant.
However, the peasant protest turns directly into a riot in the chapter "Savely - the Hero of the Holy Russians." The murder of a German oppressor, which happened "spontaneously, unplanned, personifies large-scale peasant riots, which also arose spontaneously, as a response to cruel oppression by the landowners.
Savely the hero is the most positive image in the poem. The spirit of a rebel lives in him, hatred for the oppressors, but at the same time such human qualities as: sincere love (for Matryona Timofeevna), fortitude, a sense of human dignity, understanding of life and the ability to deeply experience the grief of others. -It was precisely such heroes, and not meek and submissive ones, that were close to Nekrasov. The poet saw that the consciousness of the peasantry was awakening, a stormy protest against oppression was brewing. With pain and bitterness, he realized the suffering of the people, but still looked with hope into its future, with faith in the "hidden spark" of powerful internal forces:
The army rises
innumerable,
Her strength seems to be unstoppable.
The peasant theme in the poem is inexhaustible, multifaceted, the entire prosperity system is devoted to the search for peasant happiness. Here we can also recall the "happy" peasant woman Matryona Timofeevna, whose image absorbed everything that a Russian peasant woman could experience and experience. Her tremendous willpower, with so many sufferings and hardships, was characteristic of all Russian women, the most destitute and downtrodden creatures in Russia.
Of course, there are many more interesting images in the poem: the “servant of the exemplary Jacob the faithful”, who managed to take revenge on his master, or the hard-working peasants from the chapter “The Last”, who are forced to break a comedy in front of the old prince Utyatin, pretending that there was no abolition of the serf right, and many more..
All these images, even episodic, create a mosaic, bright canvas of the poem,
echo each other. That is why it is possible, I think, to call Nekrasov's poem "Who should live well in Russia?" encyclopedia of folk life. The poet, as an epic artist, strove for the completeness of the reconstruction of life, to reveal the whole diversity of folk characters. The poem, written on folklore material, creates the impression of a folk song performed in many voices.

Dostoevsky.

1. Why does Svidrigailov assure Raskolnikov that they are "of the same field"?

2. Why is there so much attention paid to monetary calculations in Dostoevsky's novel, in which the central problem is philosophical?

3. Why does Luzhin's "economic idea" cause a very painful, sharply negative reaction from Raskolnikov, although these heroes are traditionally regarded as doubles?

4. What are the legal and ethical aspects of Raskolnikov's crime?

5. Why in the epilogue of the novel, of the countless heroes of the novel, only two are depicted: Raskolnikov and Sonya?

6. Why is it not a discussion with Porfiry Petrovich that prompts Raskolnikov to confess to the murder of the old money-lender and Lizaveta Raskolnikov, but acquaintance and communication with Sonya?

7. Speaking of Raskolnikov, Razumikhin assesses his position as follows: “After all, this is the permission of blood in conscience, it is ... worse than official permission to shed blood, legal ....” Is this conclusion confirmed or refuted by the logic of the unfolding of the events of the novel?

8. For what artistic purpose are Raskolnikov's dreams introduced into the narrative and how do they relate to the motives of the crime and the motives of punishment?

9. (С1, С2) In what works of Russian classics does the life of a modest character end under tragic circumstances, and what are the similarities and differences in the interpretation of the images of this hero compared to Dostoevsky's novel Crime and Punishment?

10. Why does Raskolnikov perceive the tragedy of Katerina Ivanovna's family so sympathetically?

General characteristics of the novel

The novel was created within 6 years. Published during 1866. “I have my own special view of reality (in art), and what most people call almost fantastic and exceptional, sometimes for me is the very essence of reality,” the writer himself defined his creative method. Indeed, in the work “Crime and Punishment” the detective story, philosophical reflections, the gospel text, dreams, confessional confessions, and letters are intricately intertwined. The genre of the detective novel itself is also unconventional: the criminal is known to the reader, almost all the heroes of the novel gradually penetrate into the secret of his crime, they all sympathize with Raskolnikov and wait for him to repent and turn himself in. Thus, the attention of readers is focused on the state of mind of the hero, on the causes of his crime. Perhaps that is why it is difficult to believe that the entire action of the work fits in two weeks. A characteristic feature of the novel is that the action in it slows down, then accelerates. For example, on the second day after Raskolnikov's recovery, the following events occur: in the morning Raskolnikov talks with his mother and sister, who came to him, persuades them to break off relations with Luzhin, introduces them to Sonya, goes to Porfiry Petrovich together with Razumikhin, talks with him, then meets with a tradesman. Calling him a "murderer", then he sees a nightmare, and, waking up, sees Svidrigailov, talks with him, then, together with Razumikhin, goes to his relatives, realizes that it is difficult for him with them, leaves and goes to Sonya, listens to her story about yourself. Another characteristic feature of the novel can be considered the number of internal monologues of detailed descriptions of the internal state of the hero. Fantastic reality, which sometimes turns into painful dreams. As in a dream, the hero goes on a crime, and at the end of the third part he dreams that he is committing a crime. The sudden arrival of Svidrigailov is perceived as a continuation of sleep. There are many accidents in the novel that affect the course of events: a conversation accidentally overheard by Raskolnikov that Lizaveta will not be at home, the ax is not in place, etc. The artistic details are symbolic: Raskolnikov inflicts a fatal blow with the butt of an ax, so that the blade is turned at the hero himself, while he kills Lizaveta with the tip of the ax, as if deflecting the blow from himself, Sonya’s cross was on Lizaveta, innocently killed, passers-by give Raskolnikov a coin as a beggar, he then throws it into the water, Svidrigailov sees something fantastic in the face of the Madonna (“After all, the Sistine Madonna has a fantastic face, the face of a mournful holy fool, didn’t it catch your eye? ”) In the natures of the heroes, everything is intricately intertwined: the nobility of the killer, the chastity of the harlot, the cheating of the aristocrat, the alcoholism of the official preaching the Gospel. Dostoevsky's heroes are painfully emotional, they live in constant nervous tension. None of them is shown in work, in everyday employment. They are constantly talking, arguing with each other about God, about the limits of human freedom, about the possibility of rebuilding the world. MM. Bakhtin notes the polyphony of the novel, its polyphony. Another feature is the psychologism of the work. Dostoevsky explores the state of the human soul in an extreme situation.

Another characteristic feature of the novel is the system of images. Raskolnikov turns out to be a connecting link between two families - his own and the Marmeladovs. A love triangle develops along the first line: Dunya, Svidrigailov and Luzhin, and along the second - a family triangle: Sonya, Marmeladov and Katerina Ivanovna. Raskolnikov himself, in addition, finds himself face to face in a duel with Porfiry. According to this scheme, critic K. Mochulsky describes the system of characters: “The principle of composition is three-part: one main intrigue and two side plots. In the main one - one external event (murder) and a long chain of internal events; in the by-products - a heap of external events, stormy, spectacular, dramatic: Marmeladov is crushed by horses, Katerina Ivanovna, half-mad, sings in the street and is covered in blood. Luzhin accuses Sonya of stealing, Dunya shoots Svidrigailov. The main intrigue is tragic, side plots are melodramatic"

I. Annensky builds a system of characters according to a different, ideological principle. In each of the characters, he sees one of the turns, moments of the two ideas that these characters are carriers of - the ideas of humility and resigned acceptance of suffering (Mikolka, Lizaveta, Sonya, Dunya, Marmeladov, Porfiry, Marfa Petrovna Svidrigailova) or the idea of ​​rebellion, demands from life all kinds of blessings (Raskolnikov, Svidrigailov, Dunya, Katerina Ivanovna, Razumikhin).

Feeling after the murder the impossibility of communicating further with his relatives, “neighbors”, Raskolnikov is attracted to the Marmeladov family, as if by a magnet, as if he concentrated in himself all the possible suffering and humiliation of the whole world. The theme of “humiliated and offended” is connected with this family, leading back to “Poor people”. Marmeladov himself is a new solution to the "little man" theme, showing how far Dostoevsky has already gone from Gogol's traditions. Even in the inescapable shame of his fall, Marmeladov is conceived not just as a failed personality, destroyed and lost in a huge city, but as a “poor in spirit” in the gospel sense - a deep and tragically contradictory character, capable of selfless repentance and therefore able to be forgiven and even gain your humility to the Kingdom of God. Katerina Ivanovna, on the contrary, comes to a protest, a rebellion against God, which so cruelly broke her fate, but a mad and desperate rebellion, driving her to frenzied madness and terrible death (“What? A priest? .. Don’t ... Where do you have an extra Ruble?.. I have no sins!.. God must forgive even without that... He knows how I suffered!.. and her father, Christian humility, but combined with the idea of ​​sacrificial love. Raskolnikov sees this family as a living embodiment of his own thoughts about the impotence of goodness and the meaninglessness of suffering. Both before and after the murder, he constantly reflects on the fate of the Marmeladovs, compares it with his own, and every time he is convinced of the correctness of his decision. At the same time, by helping the Marmeladovs, Raskolnikov escapes for some time from his oppressive spiritual anxiety. From the bosom of this family appears the “guardian angel” of the hero - Sonya, the ideological antipode of Raskolnikov. Her “solution” consists in self-sacrifice, in the fact that she stepped over her purity, sacrificing herself completely for the sake of saving her family. “In this, she opposes Raskolnikov, who all the time, from the very beginning of the novel (when he had just learned about Sonya’s existence from her father’s confession), measures his crime by her “crime”, trying to justify himself. It is in front of Sonya that from the very beginning he wants to confess to the murder: she is the only one, in his opinion, who can understand and justify him. He brings her to the realization of the inevitable catastrophe of her and her family, in order to put before her a fatal question, the answer to which should justify his act: “Should Luzhin live and do abominations or die to Katerina Ivanovna? " But Sonya's reaction disarms him: "But I can't know God's providence ... And who put me here as a judge: who will live, who will not live?" And the roles of the characters suddenly change. Raskolnikov at first thought to achieve complete spiritual submission from Sonya, to make her his like-minded person. He behaves with her arrogantly, arrogantly and coldly and at the same time frightens with the mysteriousness of his behavior. So, he kisses her leg with the words: "It was I who bowed to all human suffering." But then he realizes that he cannot withstand the severity of mortal sin, that he "killed himself", and comes to Sonya for forgiveness. Raskolnikov despises himself for needing Sonya, depending on her, this offends his pride, and therefore at times he experiences a feeling of "caustic hatred" for her. But at the same time he feels that his fate lies in her, especially when he learns about her former friendship with Lizaveta, who was killed by him, who even became her godsister. And when, at the moment of confessing to the murder, Sonya moves away from Raskolnikov with the same helpless childish gesture with which Lizaveta pulled away from his ax, the “defender of all the humiliated and insulted” finally begins to see clearly. (Reading about the resurrection of Lazarus)

The image of Petersburg in the novel.. This city, “the city of half-madmen” (as Svidrigailov assesses it), has a sinister influence on the heroes of the novel. Raskolnikov feels his sinister influence of the city on himself: “An inexplicable cold always blew on him from this magnificent panorama; this sumptuous picture was full of a mute and deaf spirit for him. The main impressions of Dostoevsky's Petersburg are the unbearable stuffiness that creates an atmosphere of crime, darkness, dirt and slush, from which a disgust for life and contempt for oneself and others develop, as well as dampness and an abundance of water in all forms. Those who came to St. Petersburg from the provinces are quickly reborn, succumbing to the corrupting and vulgarizing influence of the city, an accomplice in crimes.

For Dostoevsky, first of all, there is not the Petersburg of palaces and gardens, but the Petersburg of Sennaya Square with its noise and merchants, dirty lanes and tenement houses, taverns and "houses of entertainment", dark closets and stairwells. This space is filled with an innumerable number of people, merging into a faceless and insensitive crowd, swearing, laughing and mercilessly trampling on all those who have weakened in the cruel "struggle for life." Petersburg creates a contrast between the extreme crowding of people with their extreme disunity and alienation from each other, which gives rise to hostility and mocking curiosity in the souls of people towards each other. The whole novel is filled with endless street scenes and scandals: a whip, a fight, suicide (Raskolnikov once sees a woman with a yellow, “drunk” face throwing herself into a canal), a drunkard crushed by horses - everything becomes food for ridicule or gossip. The crowd pursues the heroes not only on the streets: the Marmeladovs live in the passage rooms, and at every scandalous family scene, “arrogant laughing heads with cigarettes and pipes, in yarmulkes” were “stretched out from different doors” and “laughed amusingly”. The same crowd appears like a nightmare in Raskolnikov's dream, invisible and therefore especially terrible, watching and laughing maliciously at the feverish efforts of the distraught hero to complete his ill-fated crime.

The idea of ​​the novel.Dostoevsky himself in a letter to the editor of Russkiy Vestnik M.N. Katkovu described his idea for the novel as follows: “The action is modern, this year. A young man, expelled from the university students, a bourgeois by birth and living in extreme poverty, out of frivolity, out of lack of understanding, succumbing to some strange “unfinished” ideas that are in the air, decided to get out of his bad situation at once. He decided to kill an old woman, a titular adviser who gives money for interest. The old woman is stupid, deaf, sick, greedy, takes Jewish interest, is evil and seizes someone else's eyelids, torturing her younger sister in her working women. “She is good for nothing”, “What does she live for?”, “Is she useful to anyone?” etc. These questions confuse the young man. He decides to kill her, rob her; in order to make her mother, who lives in the district, happy, to save her sister, who lives as a companion with some landowners, from the voluptuous claims of the head of this landowner family ... to complete the course, go abroad and then all his life be honest, firm, unswerving fulfillment of a “humane duty to humanity”, which, of course, will “atone for a crime”, if only this act can be called a crime, against a deaf, stupid, evil and sick old woman ... Despite the fact that such crimes are terribly difficult to commit .. He - completely randomly manages to complete his enterprise both soon and successfully .. There are no and cannot be any suspicions of him. This is where the whole psychological process of crime unfolds. Unresolvable questions arise before the killer, unsuspected and unexpected feelings torment his heart. God's truth, earthly law takes its toll, and he ends up being compelled to denounce himself. Forced to die in hard labor, but to join the people again; the feeling of openness and disconnection with humanity, which he felt immediately after the commission of the crime, tormented him ... The criminal himself decides to accept the torment in order to atone for his deed .... Several recent cases have convinced me that my plot is not at all eccentric. Namely, that the killer of a developed and even good inclinations is a young man ... In a word, I am convinced that my plot partly justifies modernity ”

About the main idea of ​​his novel, Dostoevsky says: “The main idea of ​​all the art of the nineteenth century ... the thought is Christian and highly moral; its formula is the restoration of a dead person, crushed unjustly by the yoke of circumstances, the stagnation of centuries and social prejudices. This thought is the justification of the humiliated and rejected pariahs of society.

Composition and genre of the novel. Consists of 6 parts and an epilogue. Part 1 - committing a crime; 2-6 - punishment of the offender (his psychological report), epilogue - repentance. Genre: detective story, social novel, philosophical, psychological.

“To whom it is good to live in Russia” is one of the most famous works of N.A. Nekrasov. In the poem, the writer managed to reflect all the hardships and torments that the Russian people endure. Characterization of heroes is especially significant in this context. “Who should live well in Russia” is a work rich in bright, expressive and original characters, which we will consider in the article.

Prologue Meaning

A special role for understanding the work is played by the beginning of the poem "To whom in Russia it is good to live." The prologue is reminiscent of a fairy-tale opening of the type "In a certain kingdom":

In what year - count

In what land - guess ...

Further, it is told about the peasants who came from different villages (Neelova, Zaplatova, etc.). All names and names are speaking, Nekrasov gives a clear description of places and heroes with them. In the prologue, the journey of men begins. This is where the fabulous elements in the text end, the reader is introduced to the real world.

List of heroes

All the heroes of the poem can be conditionally divided into four groups. The first group consists of the main characters who set off for happiness:

• Demyan;
• Novel;
• Prov;
• Groin;
• Ivan and Mitrodor Gubin;
• Luke.

Then come the landowners: Obolt-Obolduev; Glukhovskaya; Utyatin; Shalashnikov; Peremetiev.

Serfs and peasants met by travelers: Yakim Nagoi, Yegor Shutov, Ermil Girin, Sidor, Ipat, Vlas, Klim, Gleb, Yakov, Agap, Proshka, Savely, Matrena.

And heroes that do not belong to the main groups: Vogel, Altynnikov, Grisha.

Now consider the key characters of the poem.

Dobrosklonov Grisha

Grisha Dobrosklonov appears in the episode "A Feast for the Whole World", the entire epilogue of the work is devoted to this character. He himself is a seminarian, the son of a deacon from the village of Bolshie Vakhlaki. Grisha's family lives very poorly, only thanks to the generosity of the peasants it was possible to raise him and his brother Savva to their feet. Their mother, a laborer, died early from overwork. For Grisha, her image merged with the image of the homeland: "With love for the poor mother, love for all Vakhlachin."

Being still a fifteen-year-old child, Grisha Dobrosklonov decided to devote his life to helping the people. In the future, he wants to go to Moscow to study, but for now, together with his brother, he helps the peasants as best he can: he works with them, explains new laws, reads documents to them, writes letters for them. Grisha composes songs that reflect observations of the poverty and suffering of the people, discussions about the future of Russia. The appearance of this character enhances the lyricism of the poem. Nekrasov's attitude to his hero is unequivocally positive, the writer sees in him a revolutionary from the people who should become an example for the upper strata of society. Grisha voices the thoughts and position of Nekrasov himself, the solution of social and moral problems. N.A. is considered the prototype of this character. Dobrolyubova.

Ipat

Ipat is a “sensitive slave”, as Nekrasov calls him, and in this description one can hear the irony of the poet. This character also causes laughter among wanderers when they learn about his life. Ipat is a grotesque character, he became the embodiment of a faithful lackey, a lord's serf who remained faithful to his master even after the abolition of serfdom. He is proud and considers it a great blessing for himself how the master bathed him in the hole, harnessed him to the cart, saved him from death, to which he himself condemned. Such a character cannot even evoke sympathy from Nekrasov, only laughter and contempt can be heard from the poet.

Korchagina Matrena Timofeevna

The peasant woman Matrena Timofeevna Korchagina is the heroine to whom Nekrasov devoted the entire third part of the poem. Here is how the poet describes her: “A portly woman, about thirty-eight, wide and dense. Beautiful ... big eyes ... stern and swarthy. She has a white shirt on, and a short sundress. Travelers are led to the woman by her words. Matrena agrees to tell about her life if the men help in the harvest. The title of this chapter (“Peasant Woman”) emphasizes the typical fate of Korchagina for Russian women. And the words of the author “it’s not a matter of looking for a happy woman among women” emphasize the futility of the search for wanderers.

Matrena Timofeevna Korchagina was born into a non-drinking, good family, and she lived happily there. But after marriage, she ended up "in hell": her father-in-law is a drunkard, her mother-in-law is superstitious, she had to work for her sister-in-law without straightening her back. Matryona was still lucky with her husband: he only beat her once, but all the time, except for winter, he was at work. Therefore, there was no one to intercede for the woman, the only one who tried to protect her was grandfather Savely. The woman endures the harassment of Sitnikov, who has no control, because he is the master's manager. Matryona's only consolation is her first child, Dema, but due to Savely's oversight, he dies: the boy is eaten by pigs.

Time passes, Matrena has new children, parents and grandfather Savely die of old age. The lean years become the most difficult, when the whole family has to starve. When her husband, the last intercessor, is taken to the soldiers out of turn, she goes to the city. He finds the general's house and throws himself at the feet of his wife, asking to intercede. Thanks to the help of the general's wife, Matryona and her husband return home. It was after this incident that everyone considers her lucky. But in the future, only troubles await the woman: her eldest son is already in the soldiers. Nekrasov, summing up, says that the key to female happiness has long been lost.

Agap Petrov

Agap is an intractable and stupid peasant, according to the peasants who know him. And all because Petrov did not want to put up with voluntary slavery, to which fate pushed the peasants. The only thing that could calm him down was wine.

When he was caught carrying a log from the master's forest and accused of theft, he could not stand it and told the owner everything he thought about the real state of affairs and life in Russia. Klim Lavin, not wanting to punish Agap, staged a brutal reprisal against him. And then, wanting to console him, he gives him water. But humiliation and excessive drinking lead the hero to the fact that in the morning he dies. Such is the payment of the peasants for the right to openly express their thoughts and desire to be free.

Veretennikov Pavlush

Veretennikov was met by peasants in the village of Kuzminsky, at a fair, he is a collector of folklore. Nekrasov gives a poor description of his appearance and does not talk about his origin: "What kind of title, the men did not know." However, for some reason, everyone calls him a master. necessary in order for the image of Pavlusha to be generalized. Against the background of people, Veretennikov stands out for his anxiety about the fate of the Russian people. He is not an indifferent observer, as are the participants in the many inactive committees that Yakim Nagoi denounces. Nekrasov emphasizes the hero's kindness and responsiveness by the fact that his first appearance is already marked by a disinterested act: Pavlusha helps out a peasant who buys shoes for his granddaughter. Genuine concern for the people also disposes travelers to the "master".

The prototype of the image was the ethnographers-folklorists Pavel Rybnikov and Pavel Yakushkin, who participated in the democratic movement of the 60s of the XIX century. The surname belongs to the journalist P.F. Veretennikov, who visited rural fairs and published reports in Moskovskie Vedomosti.

Jacob

Jacob is a faithful serf, a former courtyard, he is described in a part of the poem called "A Feast for the Whole World." The hero was faithful to the owner, endured any punishment and performed meekly even the most difficult work. This continued until the master, who liked the bride of his nephew, sent him to the recruiting service. Yakov first started drinking, but nevertheless returned to the owner. However, the man wanted revenge. Once, when he was taking Polivanov (the gentleman) to his sister, Yakov turned off the road into the Devil's ravine, unharnessed his horse and hanged himself in front of the owner, wanting to leave him alone with his conscience all night. Similar cases of revenge were indeed common among the peasants. Nekrasov took the true story he heard from A.F. as the basis of his story. Horses.

Ermila Girin

The characterization of the heroes of “Who Lives Well in Russia” is impossible without a description of this character. It is Ermila that can be attributed to those lucky ones who were looking for travelers. A.D. became the prototype of the hero. Potanin, a peasant who manages the Orlov estate, famous for his unprecedented justice.

Jirin is revered among the peasants because of his honesty. For seven years he was burgomaster, but only once he allowed himself to abuse his power: he did not give his younger brother Mitrius as a recruit. But the unrighteous act tormented Yermila so much that he almost killed himself. The situation was saved by the intervention of the master, he restored justice, returned the peasant unfairly sent to recruits and sent Mitrius to serve, but he personally took care of him. Jirin then left the service and became a miller. When the mill that he rented was sold, Yermila won the auction, but he did not have money with him to pay the deposit. The peasant was rescued by the people: in half an hour, the peasants who remember the good collected a thousand rubles for him.

All of Girin's actions were driven by a desire for justice. Despite the fact that he lived in prosperity and had a considerable household, when a peasant revolt broke out, he did not stand aside, for which he ended up in prison.

Pop

Characterization continues. “Who in Russia should live well” is a work rich in characters of different classes, characters and aspirations. Therefore, Nekrasov could not help but turn to the image of a clergyman. According to Luka, it is the priest who should "live cheerfully, freely in Russia." And the first on their way, the seekers of happiness meet the village priest, who refutes the words of Luke. The priest has no happiness, wealth or peace. And getting an education is very difficult. The life of a clergyman is not at all sweet: he accompanies the dying on their last journey, blesses those who are born, and his soul aches for the suffering and tormented people.

But the people themselves do not particularly honor the priest. He and his family are constantly subject to superstition, anecdotes, obscene ridicule and songs. And all the wealth of the priests consisted of donations from parishioners, among whom were many landowners. But with the abolition, most of the rich flock dispersed around the world. In 1864, the clergy were also deprived of another source of income: the schismatics, by decree of the emperor, came under the care of the civil authorities. And with the pennies that the peasants bring, "it's hard to live."

Gavrila Afanasyevich Obolt-Obolduev

Our characterization of the heroes of “Who Lives Well in Russia” is coming to an end, of course, we could not give a description of all the characters in the poem, but included the most important ones in the review. The last of their significant heroes was Gavrila Obolt-Obolduev, a representative of the lordly class. He is round, pot-bellied, mustachioed, ruddy, stocky, he is sixty years old. One of the famous ancestors of Gavrila Afanasyevich is a Tatar who entertained the Empress with wild animals, stole from the treasury and plotted to set fire to Moscow. Obolt-Obolduev is proud of his ancestor. But he is sad because now he can no longer cash in on peasant labor, as before. The landowner covers up his sorrows with concern for the peasant and the fate of Russia.

This idle, ignorant and hypocritical person is convinced that the purpose of his estate is in one thing - "to live by the labor of others." Creating an image, Nekrasov does not skimp on shortcomings and endows his hero with cowardice. This feature is shown in a comic case when Obolt-Obolduev takes unarmed peasants for robbers and threatens them with a pistol. The peasants had to work hard to dissuade the former owner.

Conclusion

Thus, the poem by N. A. Nekrasov is saturated with a number of bright, original characters, designed from all sides to reflect the position of the people in Russia, the attitude of different classes and representatives of power towards them. It is thanks to such a number of descriptions of human destinies, often based on real stories, that the work leaves no one indifferent.

Yakim Nagoy, Ermil Girin Nagoy Yakim.

"In the village of Bosov

Yakim Nagoi lives

He works to death

Drinks half to death!"

This is how the character defines himself. In the poem, he is entrusted to speak in defense of the people on behalf of the people. The image has deep folklore roots: the hero's speech isolates with paraphrased proverbs, riddles, in addition, formulas similar to those that characterize his appearance

("Hand - tree bark,

And the hair is sand"),

Meet repeatedly. For example, in the folk spiritual verse "About Egor Khorobr". The popular idea of ​​the inseparability of man and nature is rethought by Nekrasov, the unity of the worker with the earth is emphasized:

"Lives - fiddling with the plow,

And death will come to Yakimushka -

Like a clod of earth will fall off,

What dried up on the plow ... at the eyes, at the mouth

Bends like cracks

On the dried earth the neck is brown,

Like a layer cut off with a plow,

brick face.

The biography of the character is not quite typical for a peasant, rich in events:

"Yakim, poor old man,

Lived once in St. Petersburg,

Yes, he ended up in jail.

I wanted to compete with the merchant!

Like a peeled Velcro,

He returned to his home

And took up the plow"

During the fire, he lost most of his belongings, because the first thing he rushed to save the pictures that he bought for his son

("And he himself is no less than a boy,

Loved looking at them."

However, even in the new house, the hero takes up the old, buys new pictures. Countless hardships only strengthen his firm position in life. In chapter III of the first part ("Drunk Night"), Nagoi utters a monologue, where his convictions are formulated very clearly: hard labor, the results of which go to three equity holders (God, the king and the lord), and sometimes they are completely destroyed by fire; disasters, poverty - all this justifies the peasant drunkenness, and it is not worth measuring the peasant by the "master's measure". Such a point of view on the problem of popular drunkenness, widely discussed in the journalism of the 1860s, is close to the revolutionary democratic one (according to N.G. Chernyshevsky and N.A. Dobrolyubov, drunkenness is a consequence of poverty). It is no coincidence that later this monologue was used by the populists in their propaganda activities, repeatedly rewritten and reprinted separately from the rest of the text of the poem.

Girin Ermil Ilyich (Yermila).

One of the most likely contenders for the title of lucky man. The real prototype of this character is the peasant A.D. Potanin (1797-1853), manager by proxy of the estate of Countess Orlova, which was called Odoevshchina (after the name of the former owners - the princes Odoevsky), and the peasants were baptized in Adovshchina. Potanin became famous for his extraordinary justice. Nekrasovsky Girin became known to his fellow villagers for his honesty even in those five years that he served as a clerk in the office

("A bad conscience is necessary-

Peasant from peasant

extort a penny").

Under the old prince Yurlov, he was dismissed, but then, under the young prince, he was unanimously elected mayor of Hell. During the seven years of his "reign" Girin only once grimaced:

"... from recruitment

Little brother Mitrius

He improved."

But remorse for this offense almost led him to commit suicide. Only thanks to the intervention of a strong master, it was possible to restore justice, and instead of the son of Nelila Vsasievna, Mitriy went to serve, and "the prince himself took care of him." Girin quit, rented a windmill

"and he became thicker than before

I love all the people."

When they decided to sell the mill, Girin won the auction, but he did not have money with him to make a deposit. And then "a miracle happened": Girin was rescued by the peasants, to whom he turned for help, in half an hour he managed to collect a thousand rubles on the market square.

And a miracle happened

All over the marketplace

Every peasant has

Like the wind, half left

It turned over suddenly!

This is the first time in the poem when the world of the people, with one impulse, with one unanimous effort, triumphs over untruth:

Cunning, strong clerks,

And their world is stronger

The merchant Altynnikov is rich,

And he can't resist

Against the worldly treasury...

Girin is driven not by mercantile interest, but by a rebellious spirit:

"The mill is not dear to me,

The insult is great."

"He had everything he needed

For happiness: and peace,

And money and honor,

At the moment when the peasants start talking about him (the chapter "Happy", Girin, in connection with the peasant uprising, is in prison. The speech of the narrator, a gray-haired priest, from whom it becomes known about the arrest of the hero, is suddenly interrupted to continue the story. But after this omission is easy to guess as the cause of the rebellion, and Girin's refusal to help in its pacification.

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"Yes, a drunk turned up
Man - he is against the master
Lying on my stomach...

With such lines, one of the images of poor peasants is introduced into Nekrasov's poem - the image of Yakim Nagogo. This character, just like the seven wanderers, is a collective image of a Russian peasant, which is why the characterization of the image of Yakim Nagogo in the poem “Who Lives Well in Russia” is so important for a holistic understanding of the work.

To create this image, Nekrasov uses the technique of "speaking names" - Yakim bears the surname Nagoy and lives in the village of Bosov, which clearly indicates his poverty. The story of Yakim's life, as recounted by himself, is indeed not rich in joy. For a long time he lived in St. Petersburg to earn money, but then, due to a lawsuit with a merchant, he ended up in prison. “Like a sticky skinned one,” he returns to his homeland, to the hard work left behind, and for thirty years now he has been working resignedly.

The description of Yakima's appearance cannot but arouse pity. He has a "sunken chest" and a "depressed" belly, while his hair resembles sand. At the same time, in the description of the hero's appearance, the other side of his image is manifested - this is a person inextricably linked with the earth, to such an extent that he himself began to resemble a "clod of earth", a "layer cut off by a plow".

Such comparisons are traditional for Russian folklore, in particular, in the verse "About Egor Khorobr" there is also a comparison of human hands with tree bark. And it is not surprising, because when creating this image, Nekrasov abundantly used folklore, saturating the character's speech with paraphrased proverbs and jokes. The Russian people are inseparable from their land and their speech - that's what becomes clear when you get to know the image of Yakim closely. At the same time, the author reflects on the fact that such a life as it is now does not bring any joy to the peasant, because he does not work for himself, but for the landowner.

The reader is presented with a man whose work has taken all his strength. There was no outlet left in his life, except for drinking. Yakim, who "works to death, / Drinks half to death! ..", does not differ in this from the rest of the peasantry. But is he to blame for this? No, and therefore Nekrasov puts into the mouth of this particular character a fiery speech-denunciation against the rooted idea of ​​the Russian peasant as a bitter drunkard.

“Crazy news, shameless, don’t spread about us!” - this is what Yakim demands from the master who has come to laugh at the peasant drunkenness. Overwork, the results of which are often taken away by the landowner or destroyed by disaster, and immeasurable grief - that, in his opinion, pushes the peasant to drunkenness. But at the same time, in his speech, there is a hope that over time everything will change: “hops will not overcome us!

". In the poem “To whom it is good to live in Russia”, the image of Yakim does not consist of one drunkenness - here the versatility of his soul is shown. Yakim had one passion: he was very fond of popular prints that he bought for his son. When Yakim's hut caught fire, the first thing he did was take these pictures out of the fire, and not his savings. His wife at that time was saving the icons, and all the family's money was burned - 35 rubles. This act is the best evidence of the spirituality of the Russian people, who do not put material values ​​in the first place.

Drinking makes a peasant forget at least for a while and moderate his anger, but one day "thunder will thunder" and Russia will rise. A monologue filled with firm faith in these events, Nekrasov puts into the mouth of a drunkard, which perfectly conveys his understanding of the peasant soul and love for his people. It is not surprising that an excerpt from the poem about Yakim Nagogo enjoyed special love among the readers of “Who Lives Well in Russia”. It was he who was quoted more than once in journalism, revolutionaries and other writers relied on him in their works, in particular, N. Chernyshevsky and N. Dobrolyubov. The image of Yakim is interesting even today, primarily due to its genuine sincerity.