All episodes of the story are united by the image of the main character - Ivan Severyanovich Flyagin, shown as a giant of physical and moral power. “He was a man of enormous stature, with a swarthy, open face and thick, wavy, lead-colored hair: gray cast him so strangely. He was dressed in a novice cassock with a wide monastic belt belt and a tall black cloth cap... This new companion of ours... looked like he was in his early fifties; but he was in the full sense of the word a hero, and, moreover, a typical, simple-hearted, kind Russian hero, reminiscent of grandfather Ilya Muromets in beautiful picture Vereshchagin and in the poem of Count A. K. Tolstoy. It seemed that he would not walk in a cassock, but would sit on a "chubar" and ride in bast shoes through the forest and lazily smell how "dark forest smells of resin and strawberries." The hero performs feats of arms, saves people, goes through the temptation of love. He knows from his own bitter experience serfdom, he knows what it is to escape from a fierce master or soldiery. Flyagin's actions manifest such traits as boundless courage, courage, pride, stubbornness, breadth of nature, kindness, patience, artistry, etc. The author creates a complex, multifaceted character, basically positive, but far from ideal and not at all unambiguous. The main feature of Flyagin is "the frankness of a simple soul." The narrator likens him to God's baby, to whom God sometimes reveals his plans, hidden from others. The hero is characterized by childish naivety in the perception of life, innocence, sincerity, disinterestedness. He is very talented. First of all, in the business in which he was still a boy, becoming a postilion with his master. As far as horses were concerned, he "received a special talent from his nature." His talent is associated with a heightened sense of beauty. Ivan Flyagin subtly feels feminine beauty, the beauty of nature, words, art - song, dance. His speech is striking in its poetry when he describes what he admires. Like any folk hero, Ivan Severyanovich passionately loves his homeland. This is manifested in the painful longing for his native places, when he is a prisoner in the Tatar steppes, and in the desire to take part in the coming war and die for his native land. Flyagin's last dialogue with the audience sounds solemn. Warmth and subtlety of feeling in heroe coexist with rudeness, pugnacity, drunkenness, narrow-mindedness. Sometimes he shows callousness, indifference: he strikes a Tatar to death in a duel, he does not consider unbaptized children his own and leaves them without regret. Kindness and responsiveness to someone else's grief coexist in him with senseless cruelty: he gives the child to his mother, tearfully imploring him, depriving himself of shelter and food, but at the same time, out of self-indulgence, he pinpoints a sleeping monk to death.

Flyagin's daring and freedom of feelings know no bounds (fight with a Tatar, relations with a grushenka). He surrenders to feeling recklessly and recklessly. Mental impulses, over which he has no control, constantly break his fate. But when the spirit of confrontation dies out in him, he very easily submits to someone else's influence. The sense of human dignity of the hero is in conflict with the consciousness of the serf. But all the same, in Ivan Severyanovich one feels a pure and noble soul.

The name, patronymic and surname of the hero are significant. The name Ivan, so often found in fairy tales, brings him closer to both Ivan the Fool and Ivan the Tsarevich, who go through various trials. In his trials, Ivan Flyagin matures spiritually, morally cleanses. Patronymic Severyanovich translated from Latin means "severe" and reflects a certain side of his character. The surname indicates, on the one hand, a tendency to a spree, but, on the other hand, it recalls the biblical image of a person as a vessel, and a righteous person as a pure vessel of God. Suffering from the consciousness of his own imperfection, he goes, without bending, towards a feat, striving for heroic service to his homeland, feeling a divine blessing over himself. And this movement, this moral transformation constitutes the inner storyline story. The hero believes and seeks. Him life path- this is the way of knowing God and realizing oneself in God.

Ivan Flyagin personifies the Russian national character with all its dark and bright sides, people's view of the world. It embodies the enormous and unspent potential of the people's strength. His morality is natural, folk morality. Figypa Flyagin takes on a symbolic scale, embodying the breadth, infinity, openness of the Russian soul to the world. The depth and complexity of the character of Ivan Flyagin help to comprehend a variety of artistic techniques used by the author. The main means of creating the image of the hero is speech, which reflects his worldview, character, social status, etc. Flyagin's speech is simple, full of vernacular and dialectisms, there are few metaphors, comparisons, epithets, but they are bright and accurate. The style of the hero's speech is connected with the people's worldview. The image of the hero is also revealed through his attitude to other characters, about which he himself talks. In the tone of the story, in the choice artistic means the character's personality emerges. The landscape also helps to feel the way the character perceives the world. The hero's story about life in the steppe conveys his emotional state, longing for his native places: “No, I want to go home ... longing was done. Especially in the evenings, or even when the weather is good in the middle of the day, it’s hot, it’s quiet in the camp, all the Tatars from the heat fall into the tents ... A sultry look, cruel; space - no edge; herb rampage; the feather grass is white, fluffy, like a silver sea, agitated, and the breeze carries the smell: it smells of sheep, and the sun douses, burns, and the steppe, as if life is painful, no end is foreseen anywhere, and here there is no depth of melancholy of the bottom ... You see yourself you know where, and suddenly a monastery or a temple appears in front of you, and you remember the baptized land and cry.

The image of the wanderer Ivan Flyagin summarizes the remarkable features of people who are energetic, talented by nature, inspired by boundless love for people. It depicts a man from the people in the intricacies of his difficult fate, not broken, even though "he died all his life and could not die in any way."

The kind and simple-minded Russian giant is the main character and the central figure of the story. This man with a childish soul is distinguished by irrepressible fortitude, heroic mischief. He acts at the behest of duty, often on the intuition of feeling and in an accidental outburst of passion. However, all his actions, even the strangest ones, are invariably born from his inherent philanthropy. He strives for truth and beauty through mistakes and bitter repentance, he seeks love and generously gives love to people. When Flyagin sees a person in mortal danger, he simply rushes to his aid. As a boy, he saves the count and countess from death, and he himself almost dies. He also goes instead of the old woman's son for fifteen years to the Caucasus. Behind the outward rudeness and cruelty, Ivan Severyanych hides the enormous kindness inherent in the Russian people. We recognize this trait in him when he becomes a nanny. He really became attached to the girl he was courting. In dealing with her, he is caring and gentle.

The “enchanted wanderer” is a type of “Russian wanderer” (in the words of Dostoevsky). This is Russian nature, requiring development, striving for spiritual perfection. He seeks and cannot find himself. Each new haven of Flyagin is another discovery of life, and not just a change of one or another occupation. The wide soul of the wanderer gets along with absolutely everyone - whether they are wild Kyrgyz or strict Orthodox monks; he is so flexible that he agrees to live according to the laws of those who adopted him: according to the Tatar custom, he is cut to death with Savarikey, according to Muslim custom, he has several wives, takes for granted the cruel “operation” that the Tatars did to him ; in the monastery, he not only does not grumble because, as a punishment, he was locked up for the whole summer in a dark cellar, but he even knows how to find joy in this: “Here the church bells are heard, and comrades visited.” But despite such a accommodating nature, he does not stay anywhere for long. He does not need to humble himself and desire to work in his native field. He is already humble and, by his muzhik rank, is faced with the need to work. But he has no peace. In life, he is not a participant, but only a wanderer. He is so open to life that she carries him, and he follows her course with wise humility. But this is not a consequence of spiritual weakness and passivity, but a complete acceptance of one's fate. Often Flyagin is not aware of his actions, intuitively relying on the wisdom of life, trusting her in everything. And the higher power, before which he is open and honest, rewards him for this and keeps him.

Ivan Severyanych Flyagin lives primarily not with his mind, but with his heart, and therefore the course of life imperiously carries him along, that is why the circumstances in which he finds himself are so diverse.

Flyagin reacts sharply to insult and injustice. As soon as the manager of the count, the German, punished him for his misconduct with humiliating work, Ivan Severyanych, risking his own life, flees from his native places. Subsequently, he recalls it like this: “They tore me terribly cruelly, I couldn’t even get up ... but that would be nothing for me, but the last condemnation, to kneel and beat bags ... it already tormented me ... It’s just that my patience was gone ...” The most terrible and unbearable for common man It turns out not to be corporal punishment, but an insult to self-esteem. out of desperation, he runs away from them and goes “to the robbers”.

In The Enchanted Wanderer, for the first time in Lesk's work, the theme of folk heroism is fully developed. the collective semi-fairytale image of Ivan Flyagin appears before us in all its grandeur, nobility of soul, fearlessness and beauty and merges with the image of the heroic people. Ivan Severyanych's desire to go to war is a desire to suffer alone for all. love for the Motherland, for God, Christian aspirations save Flyagin from death during the nine years of his life with the Tatars. For all this time he could not get used to the steppes. He says: "No, sir, I want to go home ... Longing was becoming." What a great feeling lies in his unpretentious story about loneliness in Tatar captivity: “... There is no bottom to the depths of anguish ... You see, you don’t know where, and suddenly a monastery or a temple is indicated in front of you, and you remember the baptized land and cry.” From the story of Ivan Severyanovich about himself, it is clear that the most difficult of the diverse experiences he experienced life situations there were precisely those who bound his will to the greatest extent, doomed him to immobility.

The Orthodox faith is strong in Ivan Flyagin. In the middle of the night in captivity, he “creeped out slowly behind the headquarters ... and began to pray ... so pray that even the snow melted under his knees and where tears fell, you see grass in the morning.”

Flyagin is an unusually gifted person; nothing is impossible for him. The secret of his strength, invulnerability and amazing gift - to always feel joy - lies in the fact that he always does what the circumstances require. He is in harmony with the world when the world is in harmony, and he is ready to fight evil when it stands in his way.

At the end of the story, we understand that, having come to the monastery, Ivan Flyagin does not calm down. He foresees war and is going to go there. He says: “I really want to die for the people.” These words reflect the main property of a Russian person - the readiness to suffer for others, to die for the Motherland. Describing the life of Flyagin, Leskov makes him wander, meet with different people and entire nations. Leskov argues that such beauty of the soul is characteristic only of a Russian person, and only a Russian person can manifest it so fully and widely.

The image of Ivan Severyanovich Flyagin is the only "through" image that connects all the episodes of the story. As already noted, it has genre-forming features, tk. his "biography" goes back to works with strict normative schemes, namely, to the lives of saints and adventure novels. The author brings Ivan Severyanovich closer not only to the heroes of lives and adventure novels, but also to epic heroes. Here is how the narrator describes Flyagin’s appearance: “This new companion of ours could have been given a little over fifty in appearance; but he was in the full sense of the word a hero, and, moreover, a typical, simple-hearted, kind Russian hero, reminiscent of grandfather Ilya Muromets in the beautiful picture of Vereshchegin and in a poem by Count A. K. Tolstoy.4 It seemed that he would not have to walk in a cassock, but would have sat on a "chubar" and rode in bast shoes through the forest and lazily sniffed how "a dark forest smells of tar and strawberries" ". Flyagin's character is multifaceted. Its main feature is "the frankness of a simple soul." The narrator likens Flyagin to "babies", to whom God sometimes reveals his plans, hidden from the "reasonable". The author paraphrases the gospel sayings of Christ: "... Jesus said: "... I praise you, Father, Lord of heaven and earth, that you hid this from the wise and prudent and revealed it to babies" (Gospel of Matthew, chapter 11, verse 25). Christ allegorically calls people with a pure heart wise and reasonable.

Flyagin is distinguished by childish naivete and innocence. Demons in his ideas resemble a large family, in which there are both adults and mischievous children-imps. He believes in magical power amulets - "a band of bands from the holy brave prince Vsevolod-Gabriel from Novgorod". Flyagin understands the experiences of tamed horses. He subtly feels the beauty of nature.

But, at the same time, a certain callousness and narrow-mindedness are also inherent in the soul of an enchanted wanderer (from the point of view of an educated, civilized person). Ivan Severyanovich cold-bloodedly beats a Tatar to death in a duel and cannot understand why the story of this torture horrifies his listeners. Ivan brutally cracks down on the countess's maid's cat, who strangled his beloved pigeons. He does not consider unbaptized children, adopted by Tatar women in Ryn-Sands, as his own and leaves without a shadow of doubt and regret.

Natural kindness coexists in Flyagin's soul with senseless, aimless cruelty. So, he, serving as a nanny with a young child and violating the will of his father, his master-master, gives the child to his mother and her lover, who tearfully begged Ivan, although he knows that this act will deprive him of faithful food and make him wander again in search of food and shelter. . And he, in adolescence, out of pampering, whips a sleeping monk to death with a whip.

Flyagin is reckless in his daring: just like that, disinterestedly, he enters into a competition with the Tatar Savakirey, promising a familiar officer to give a prize - a horse. He surrenders entirely to the passions that take possession of him, embarking on a drunken spree. Struck by the beauty and singing of the gypsy woman Pear, without hesitation, he gives her the huge amount of state money entrusted to him.

Flyagin's nature is both unshakably firm (he piously professes the principle: "I will not give my honor to anyone") and self-willed, malleable, open to the influence of others and even suggestion. Ivan easily assimilates the ideas of the Tatars about the justification for a deadly duel with whips. Until now, not feeling the bewitching beauty of a woman, he - as if under the influence of conversations with a degraded master-magnetizer and the eaten "magic" sugar-"mentor" - is fascinated by the first meeting with Grusha.

Wanderings, wanderings, unique "searches" of Flyagin carry a "worldly" coloring. Even in the monastery, he performs the same service as in the world - a coachman. This motive is significant: Flyagin, changing professions and services, remains himself. He begins his difficult journey as a postilion, a rider on a horse in a team, and in old age returns to the duties of a coachman.

The service of the Leskovsky hero "with horses" is not accidental, it has an implicit, hidden symbolism. The fickle fate of Flyagin is like a fast running horse, and the "strong" hero himself, who endured and endured many hardships in his lifetime, resembles a strong "Bityutsky" horse. Both Flyagin's irascibility and independence are, as it were, compared with the proud horse temper, which was told about by the "enchanted wanderer" in the first chapter of Lesk's work. The taming of horses by Flyagin correlates with the stories of ancient authors (Plutarach and others) about Alexander the Great, who pacified and tamed the horse Bucephalus.

And like the hero of epics, leaving to measure his strength "in the open field", Flyagin is correlated with open, free space: with the road (Ivan Severyanovich's wanderings), with the steppe (ten-year life in the Tatar Ryn-sands), with lake and sea expanse (meeting storyteller with Flyagin on a steamer sailing on Lake Ladoga, a wanderer's pilgrimage to Solovki). The hero wanders, moves in a wide, open space, which is not a geographical concept, but a value category. Space is a visible image of life itself, sending disasters and trials towards the hero-traveler.

In his wanderings and travels, the Leskovsky character reaches the limits, the extreme points of the Russian land: he lives in Kazakh steppe, fights against the highlanders in the Caucasus, goes to the Solovetsky shrines on the White Sea. Flyagin finds himself on the northern, southern, and southeastern "borders" of European Russia. Ivan Severyanovich did not visit only the western border of Russia. However, Leskov's capital can symbolically designate precisely the western point of Russian space. (Such a perception of Petersburg was characteristic of Russian literature of the 18th century and was recreated in Pushkin's " The Bronze Horseman"). The spatial "scope" of Flyagin's travels is significant: it seems to symbolize5 the breadth, infinity, openness of the Russian people's soul to the world.6 But the breadth of Flyagin's nature, the "Russian hero," is not at all equivalent to righteousness. Leskov repeatedly created images of Russian righteous people in his works, exceptional people moral purity, noble and kind to the point of selflessness ("Odnodum", "Non-deadly Golovan", "Cadet Monastery", etc.). However, Ivan Severyanovich Flyagin is not like that. He, as it were, personifies the Russian folk character with all its dark and light sides and the people's view of the world.

The name of Ivan Flyagin is significant. He is like the fabulous Ivan the Fool and Ivan the Tsarevich, going through various trials. From his "stupidity", moral callousness, Ivan in these trials is cured, freed. But the moral ideals and norms of Leskov's enchanted wanderer do not coincide with the moral principles of his civilized interlocutors and the author himself. Flyagin's morality is a natural, "common" morality.

It is no coincidence that the patronymic of the Lesk hero is Severyanovich (severus - in Latin: severe). The surname speaks, on the one hand, of a former tendency to drink and spree, on the other hand, it seems to recall the biblical image of a person as a vessel, and a righteous person as a pure vessel of God.

Flyagin's life path is partly an atonement for his sins: the "youthful" murder of a monk, as well as the murder of Grushenka, left by her lover, Prince, committed at her plea. The dark, egoistic, "animal" force, characteristic of Ivan in his youth, is gradually enlightened, filled with moral self-consciousness. On the slope of his life, Ivan Severyanovich is ready to "die for the people", for others. But as before, the enchanted wanderer does not renounce many deeds that are reprehensible for educated, "civilized" listeners, not finding anything bad in them.

This is not only limited, but also the integrity of the character of the protagonist, devoid of contradictions, internal struggle and introspection,7 which, like the motive for the predestination of his fate, brings Leskov's story closer to the classical, antique heroic epic. B.S. Dykhanova characterizes Flyagin’s ideas about his fate in the following way: “According to the hero’s conviction, his destiny is that he is the son of a “prayer” and “promised”, he is obliged to devote his life to serving God, and the monastery should, it would seem, be perceived as the inevitable end of the path Finding a true calling Listeners repeatedly ask the question of whether predestination has been fulfilled or not, but each time Flyagin evades a direct answer.

"Why are you saying this... as if you're not sure?

• - Yes, because how can I say for sure when I can’t even embrace all my vast elapsed vitality?
• - What is it from?
• “Because, sir, I did a lot of things not even of my own free will.”

Despite the outward inconsistency of Flyagin's answers, he is amazingly accurate here. "The audacity of vocation" is inseparable from one's own will, one's own choice, and the interaction of a person's will with life circumstances independent of it gives rise to that living contradiction that can be explained only by preserving it. In order to understand what his vocation is, Flyagin has to tell his life "from the very beginning." finally, he loses his own name twice (going into the army instead of a peasant recruit, then taking monasticism). Ivan Severyanovich can imagine the unity, the integrity of his life, only by retelling it all, from birth. The motive of predestination gives an internal connection to what happened to Flyagin. this predetermination of the fate of the hero, in subordination and "bewitchment" by some power ruling over him, "not by his own will", which is driven by Flyagin, is the meaning of the title of the story.

Greeting, checking readiness for the lesson, writing in the notebook the number and topic of the lesson. What is today's lesson on this topic? - Have we finished studying the life and deeds of Ivan Flyagin? - So, what is the purpose of the 3rd lesson? Why do we need to explore the life of a hero? Lesson plan. 1. How is the character of Flyagin revealed in the story: 1) service in nannies; 2) captured by the Tatars; 3) testing by love as the highest test of his humanity; 4) further tests of the hero's life: 15 years of service in the Caucasus under the name of Peter Serdyuk; in St. Petersburg in artists; in a monastery; the finale is on the way again. 2. Conclusion: What are the main features of Russian national character Ivan Severyanovich Flyagin? D / z: prepare for the test on the story, write a mini-essay on one of the topics: “What is the charm of Ivan Flyagin?”, “Russian national character of Ivan Flyagin.”, “Flyagin - a sinner or a righteous man?” Individually: make a test of 15 questions. -In the last lesson, we found out that Ivan is the son of “prayer and promise”, what does this mean? What motto is woven on his belt? -Flyagin many times in the story tells his story to the clerk, and the master, and Russian missionaries in Tatar captivity, and Father Ilya at confession, and the colonel in the Caucasus, and the doctor in the monastery. Why did he do it? (He relives life anew, connects the scattered pieces, clarifies for himself the meaning of his own being.) -What did you learn about the origin, the gift of the hero? (A serf, a gift - to see through a horse) - What two deeds of youth does Flyagin remember? (The murder of a nun and the rescue of the gentlemen) - Let's listen to these stories, as they will influence Flyagin's life more than once in the future Retelling of the 1st episode "Death of a nun". - Did Flyagin realize what he had done? Experiencing remorse? (No, the nun perceives death as an unfortunate misunderstanding). Retelling of the episode "Saving the Count's Family". - How can you evaluate this act? (As noble. But it is taken for granted, the accordion is given, they promise to remember. And they will remember, they will thank: they will flog more than once.) - And now let's examine several episodes from the hero's life in order to identify what character traits manifested in Flyagin. To do this, we will divide into three groups. Each group will receive a card with a task and work for 10 minutes, and then tell. What is done. 1st episode - Flyagin's service in nannies; 2nd episode - Flyagin captured by the Tatars; Episode 3: Flyagin's test of love (See the assignments in the annex to the lesson) While the students are working in groups, at the blackboard 2 students write down the character traits of the hero that have already been studied PHYSICAL MINUTE! The test of morality in the story goes on all the time. In the story with Grusha, he takes full responsibility for the sins of a stranger who destroys his own soul. Otherwise, Grusha would have killed herself and not yet born child. The love of the hero is selfless, the feeling is pure and great, because it is free from selfishness and possessiveness. After Grusha’s death, he thinks not about himself, but about her soul: “Pear’s soul is now dead, and it’s my duty to suffer for her and rescue her from hell. After Grusha’s death, the road is again, but this is the road to people, to meeting them on new grounds. He has already “crossed out” himself and lives from that moment on for others, for others, acquires kinship with heartbroken old men and goes to serve under the name their son Pyotr Serdyukov, i.е. changes fate and name with a man whom he has never seen. And again, the hero does not think, acts according to the dictates of the heart and does not consider this a sacrifice. He asks to go to the Caucasus, because there, he says, "I can rather die for the faith." He will serve in the Caucasus for 15 years, everything happens like in a fairy tale: they didn’t kill him, and they made him an officer, and he was awarded the St. George Cross for bravery. Moral self-esteem has changed. In a confession to the colonel, he will evaluate his life in this way: "A great sinner ... I have destroyed many innocent souls in my lifetime." He is already aware of his responsibility to other people. Through suffering, the hero comprehends the meaning of his life. -After the service, the colonel gives him a letter of recommendation to Petersburg. What awaits him in Petersburg? (Belonging to the privileged class does not contribute to a career, does not allow you to return to your usual business - to be a coachman. The hero goes to the artists). - Where, finally, does Ivan Severyanych end up? (To the monastery) -Whose prophecy came true? -Why did the monastery not turn out to be the last pier, but became the stage of a new path? (His spirit did not calm down, an inner voice tells him: "take up arms" ...) - What does the hero dream about when leaving the monastery? Read the text in the last chapter with the words: “I, in anticipation of an impossible fulfillment ...” and find the lines in which his experience is expressed (“I was filled with fear for the Russian people and began to pray ... I cried about my homeland ...”; “I want to die for the people” - an epic dream.) -What is he, the hero of Leskov? What features of the Russian national character are reflected in Ivan Flyagin? (Gentle, kind, truthful, honest, disinterested - which in a mercantile age looks like stupidity, lives in the interests of others, for others and for others, knows how to feel beauty, is responsive to someone else's grief, a highly spiritual person - is ready to die for the people. - What he teaches us the story of Leskov? - What character traits of the hero would you like to develop in yourself?

N.S. Leskov never lost faith in the Russian people, in his ability to overcome all disasters. The writer imagined and saw some bright beginnings in the usual turmoil, even “wildness”, of simple Russian life. This was clearly manifested in The Enchanted Wanderer, a story about Ivan Flyagin, the son of a serf peasant woman and a coachman. What is the unusual fate, the life path of this hero?

Many researchers call Flyagin "the truth seeker of the Russian land." In principle, this is a fair definition, but not precise enough. What truth is Flyagin looking for? Can he seek the truth with his impulsiveness and little education?

Apparently, Flyagin is a special type, a kind of "nugget". He, of course, is a seeker, but not of truth as such, but of beauty, the meaning of life. Ivan is a “prayer”, that is, a son begged from God. From birth, he is characterized by restlessness, an eternal desire (through failures and “breakdowns”) for a bright, energetically full, “flowery” existence. Hence the “fall” of this hero and, in the final light, the enlightenment of the spirit, the rejection of the obscene.

Fate seemed to test Flyagin for the strength of the sense of goodness and common sense inherent in him. You will "die many times and never die" - he was predicted back in his adolescence. And so it happened. The whole life of the hero is a chain of misfortunes, the cause of which was often himself, his thirst for the extraordinary, the play of internal forces that did not find useful application.

So, even in childhood, Flyagin turned out to be an indirect culprit of a “road” accident, as a result of which the monk died. As an adult, the hero did not avoid adventurous situations (single combat with the Tatars near Penza). Because of this, Ivan Severyanovich had to hide in the steppe settlements for more than ten years, where horse hair was implanted in his heel, and he could not walk normally. Many times Flyagin was a victim of gullibility and addiction to the "green snake" ... But all the misfortune not only did not weaken his craving for life and perfection, but also strengthened it. Hence the hero's wanderings, the constant search for something that would satisfy the "thirst of the soul", craving for simplicity, the extraordinary. All this explains the accent word in the title of the story - "enchanted".

The charm of life and beauty is revealed with unusual force in the tavern scene. Quite drunk, Ivan Flyagin gives all the master's money (five thousand rubles) for the gypsy charms to the beautiful Grushenka: he "swept under her feet" during the dance of all his "swans", that is, large banknotes of money. In the excitement of the dance, the hero’s soul inflamed: “Didn’t you, cursed, make both the earth and the sky?”. The words are blasphemous and, at the same time, deeply sincere, powerful. “Cursed” in the mouth of Ivan sounds like a characteristic of everything that is beautiful on earth ...

In the depths of the hero's soul, sparks of life always shone brightly, hopes, if possible, atonement for "sins", finding the truth for him. And Flyagin found this truth, at least for himself, in relation to the situation in which he found himself after all the wanderings and hardships. Without a family, a permanent place of residence, certain occupations, the hero always strives for the better, tries to unravel the "meaning" of life. In the end, he ends up in a monastery, hoping to stop the "restlessness" of his soul there, to find the truly beautiful. In this sense, Flyagin reminds us of the “future son”, who, after many misfortunes, comes to the monastery in order to pray for his “sins” there.

But, once in the monastery, Ivan did not get rid of the torment of his conscience (for the death of Grushenka, for the death of a Tatar, a monk). He kept feeling that he was being pursued by Satan. It was decided to put Flyagin in the “cellar”, so that there, in prayers and in asceticism, liberation from obsession would come. And so it happened. But at the same time something else happened: an incredibly important epiphany of the hero. He was sent down to see and understand what others - alas! - not given to this day. Since then, our hero was filled with "fear for his Russian people and began to pray ... everything about his homeland ... but for his people."

The meaning of the wanderings, the whole life path of Ivan Flyagin, the foreknowledge of the misfortune hanging over the people and the fatherland, the foresight that he bore in himself for long years"ill-advised", usually refers to the purely poetic element of the story. In this they see the fantastic, the “wonderful,” and therefore supposedly insignificant. But it's not. Through the mouth of Flyagin, Leskov not directly, but in a figurative, "prophetic" form, warned in the 70s of the XIX century: "we have all-destruction near us." And Ivan Flyagin’s spiritual heroism lies in the fact that with all his bitter, but high in terms of dramatic fate, he convinces us: we must act with “mind”, responsibility, devotion to faith, without discarding honor and concern for others. It's time to put the question like this - just like that! Otherwise - "omnipotence".

The thorny life path of the protagonist, the hardships that he suffered, as it were crowned by this “truth of life”, to which he aspired. She was necessary for Flyagin as well as for all people.

The life of N. S. Leskov was difficult and painful. Misunderstood and underestimated by his contemporaries, he received blows from right-wing critics as insufficiently loyal and from left-wing ones, the same N. A. Nekrasov, who could not help but see the depth of the writer’s talent, but did not publish it in his Sovremennik. And Leskov, the wizard of the word, weaved patterns of Russian speech and lowered his heroes into those abysses in which Dostoevsky's heroes painfully existed, and then raised them to heaven, where the world of Leo Tolstoy was.

He laid a path in our prose that connected these two geniuses. This is especially noticeable when you plunge into the structure of the story "The Enchanted Wanderer". Ivan Flyagin, whose characteristics will be presented below, then descends into the underworld, then soars up to the heights of the spirit.

Hero's appearance

The enchanted wanderer is presented by Leskov as a typical Russian hero. He is of enormous stature, and the long black cassock and high cap on his head make him even larger.

Ivan has a swarthy face, over 50. His hair is thick, but with gray lead. In size and power, he reminds me of Ilya of Muromets, the good-natured hero from Russian epics. This is how Ivan Flyagin looks like, whose characteristics will reveal the connection between the external and the internal, his wanderings and the dynamics of his development.

Childhood and first murder

He grew up in a stable and knew the temperament of every horse, knew how to cope with the most skittish horse, and this requires not only physical strength, but strength of mind, which the horse will feel and even recognize the owner in the child. And grew up strong personality, which was morally somewhat undeveloped. The author tells in detail what Ivan Flyagin was at that time. His characterization is given in the episode when he just like that, from the fullness of forces that have nowhere to apply, effortlessly killed an innocent monk. There was only a wave of a whip with which an eleven-year-old boy hit the monk, and the horses carried away, and the monk, having fallen, immediately died without repentance.

But the soul of the murdered man appeared to the boy and promised that he would die many times, but still go to the monks, without perishing on the roads of life.

Rescue of the baron's family

And right next to him, like beads, Leskov is telling a story about the opposite case, when, again without thinking about anything, Ivan Flyagin saves the life of his masters. His characteristic is courage and daring, which the fool does not even think about, but only again simply acts without any thought.

The child was led by God, and he saved him from certain death in a deep abyss. These are the abysses into which Leskov immediately throws his character. But from a young age he is completely disinterested. Ivan Flyagin asked for an accordion for his feat. Characteristics of his subsequent actions, for example, refusal big money for the ransom of the girl with whom he was forced to babysit, they will show that he never seeks his own benefits.

Second murder and escape

Quite calmly, in a fair fight, he killed (and the point was a dispute over who would flog whom with a whip), as if it were supposed to be, Tatar Ivan Flyagin. The characteristic of this act shows that 23-year-old young Ivan has not matured to evaluate his own actions, but is ready to accept any, even immoral, rules of the game that are offered to him.

And as a result, he hides from justice from the Tatars. But in the end - he is in captivity, in a Tatar prison. Ivan will spend ten years with his "gentile saviors" and will yearn for his homeland until he runs away. And he will be driven by purposefulness, endurance and willpower.

love test

On the path of life, Ivan will meet a beautiful songstress, a gypsy Grushenka. She is so good outwardly that Ivan is breathtaking from her beauty, but her spiritual world is also rich.

The girl, feeling that Flyagin will understand her, tells her simple eternal girlish grief: her beloved played with her and left her. But she cannot live without him and is afraid that she will either kill him along with his new sweetheart or put his hands on himself. Both of them frighten her - it's not Christian. And Grush Ivan asks to take a sin on his soul - to kill her. Ivan was embarrassed and did not dare at first, but then pity for the unrequited torment of the girl outweighed all his doubts. The strength of her suffering led to Ivan Flyagin pushing Grusha into the abyss. The characteristic of this act lies in the special side of humanity. Killing is terrible, and Christ's commandment says: "Thou shalt not kill." But Ivan, transgressing through her, reaches the highest level of self-sacrifice - he sacrifices his immortal soul to save the girl's soul. As long as he is alive, he hopes to atone for this sin.

Retirement to the soldiers

And here again, the case confronts Ivan with someone else's grief. Under a false name, Flyagin Ivan Severyanych goes to the soldiers, to the war, to certain death. The characteristic of this episode in his life is a continuation of the previous one: compassion and sacrifice lead him to this act. What is above everything? To die for the fatherland, for the people. But fate keeps him - Ivan has not yet passed all the tests that she is going to send him.

What is the sense of life?

A wanderer, a wanderer, a passerby Kalika, Ivan is a seeker of truth. For him, the main thing is to find the meaning of life, coupled with poetry. The image and characterization of Ivan Flyagin in the story "The Enchanted Wanderer" enable the author to embody the dreaminess inherent in the people themselves. Ivan conveys the spirit of seeking the truth. Ivan Flyagin is a miserable person who has experienced so much in his lifetime that would be enough for several people. He takes on his soul untold suffering, which takes him to a new, higher spiritual orbit, where life and poetry are combined.

Characterization of Ivan Flyagin as a narrator

Flyagin-Leskov's tale is deliberately slowed down, as in an epic thoughtful song. But when the forces of events and characters gradually accumulate, then it becomes dynamic, impetuous. In the episode of harnessing the horse, which even the Englishman Rarey cannot handle, the way of narration is dynamic and sharp. The descriptions of the horses are given in such a way that they are remembered folk songs and epics. The horse in the 6th chapter is compared to a bird that rushes not by its own strength.

The image is extremely poetic and merges with Gogol's bird-troika. This prose should be read declamatory, slowed down, like a poem in prose. And there are many such poems. What is the episode at the end of the 7th chapter, when the suffering wanderer prays so that the snow melted under his knees, and where tears dripped, grass appears in the morning. This is the lyrical poet - the passion-bearer. This and other miniatures have the right to a separate existence. But inserted by Leskov into a great narrative, they give it the necessary coloring, enriching reflection.

Plan-characteristics of Ivan Flyagin

When writing an essay, you can be guided by the following brief plan:

• Introduction - the enchanted wanderer.
• The character's appearance.
• Wandering.
• Guardian for life.
• "Sinfulness" of Ivan.
• Unmeasurable heroic forces.
• Hero traits.

In conclusion, it should be said that N. S. Leskov himself walked the earth as an enchanted traveler, although he saw life in all its multilayeredness. The poetry of life was revealed to N. S. Leskov in contemplation and reflection, in the word. Perhaps the key to "The Enchanted Wanderer" is F. Tyutchev's poem "God send your joy ...". Reread and ponder the way of the wanderer.

The epithet "enchanted" increases the sense of poeticity of the figure of the traveler. Enchanted, captivating, bewitched, driven mad, subjugated - the range of this spiritual quality is great. For the writer, the enchanted wanderer was a characteristic figure of a person to whom one could entrust part of one's dreams, to make him the spokesman for the sacred thoughts and aspirations of the people.

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