What are the life positions of Grigory Dobroslonov. The image and characteristics of Grisha Dobroslonov in the poem Who Lives Well in Rus' by Nekrasov essay. Several interesting essays

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

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

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

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

It is very important to determine the era in which the hero appeared. The era is the rise of a social movement, millions of people are rising to fight. Look:

“...An innumerable army is rising -

the strength in her is indestructible..."

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

"…Enough! Finished with past settlement,

The payment has been completed, sir!

The Russian people are gathering strength

And learns to be a citizen!..."

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

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Many works have not lost their relevance in our time. This, perhaps, happens because most of the problems and difficulties in a person’s life can be taken beyond the boundaries of time and the development of humanity as a whole. It has always been difficult for people to find their place in society, some did not have enough money to get a proper education, others did not have enough money to look properly (society did not accept a person in a shabby suit either in ancient times or now). The problem of arranging life and providing food has always occupied the minds of people, especially those of low income. How to get out of the vicious circle of such problems and is it possible to do this in an honest way? N.A. is trying to answer this question. Nekrasov in his unfinished poem “Who Lives Well in Rus'.”

Many images could serve as a clear example for exploring this topic, but still the main body of information on this issue comes from the image of Grisha Dobrosklonov.

Name meaning and prototypes

In literature, the names of heroes are often symbolic. Their first and last names in most cases are brief description literary personality. If the issue of assigning names to characters, in view of the detailing of their personal qualities, is controversial, then the issue of the meaning of surnames is almost always resolved in favor of symbolism. Authors past centuries They took as a basis names that were widespread in society, in particular, the described class was taken into account. The hero's name should have been close and familiar to readers. The names of the characters were invented by the authors themselves. It was from associations with the surname that the further development of the image was based. It was based either on a game of contrasts, or on enhancing the effect of a person’s personal qualities.

The prototype of Grisha Dobrosklonov was the poet and publicist Nikolai Alekseevich Dobrolyubov. In society, he was known as a man of unique hard work and talent - at the age of 13 he was already translating Horace and successfully writing literary critical articles. Dobrosklonov and Dobrolyubov are united by a childhood tragedy - the death of their mother, which left an indelible impression on both the former and the latter. Similar qualities also arise in their social position - the desire to make the world kinder and better.

As we see, Nekrasov took the surname of the literary figure as a basis, modifying it, but at the same time one cannot deny the fact of its symbolism. The character's surname also reflects his personal qualities. It is based on the noun “good”, which corresponds to general characteristics Grisha. He really kind person by nature, full of good aspirations and dreams. The second part of his surname is formed from the verb “to incline.” That is,

Age, appearance and occupation of Grigory Dobrosklonov

The reader becomes acquainted with the image of Grigory Dobrosklonov in the last parts of the poem - partly in “A Feast for the Whole World” and, in more detail, in the epilogue of the poem.

We do not know the exact age of the hero; the fact that at the time of the story he is studying at a seminary gives us the right to assume that his age is about 15 years old, the same guess is confirmed by the author, saying that the boy is “about fifteen years old.”

Gregory's mother's name was Domna, she died early:

Domnushka
She was much more caring
But also durability
God didn't give it to her.

His father's name is Tryphon, he was a clerk, in other words, he was at the bottom step career ladder clergy. The family's income was never high - the mother tried her best to change this situation and give a proper education to her children - Grisha and Savva. The woman was often helped by fellow villagers to feed her children, so she

Unresponsive farmhand
For everyone who has anything
Helped her on a rainy day.

Naturally, hard physical labor and poor living conditions had an extremely adverse effect on the woman’s health and she soon died. Grigory is grieving the loss of his mother - she was kind, good and caring, so at night the boy “sorried for his mother” and quietly sang her song about salt.

Life after mother's death

After Domna’s death, the family’s life deteriorated significantly - “Poorer than the seedy / Last peasant / Lived Tryphon.” There was never enough food in their house:

No cow, no horse,
There was a dog Itchy,
There was a cat - and they left.

Gregory and Savva are often fed by their fellow villagers. The brothers are very grateful to the men for this and try not to remain in debt - to somehow help them:

The guys paid them.
To the best of my ability, by work,
Trouble in their affairs
We celebrated in the city.

Nekrasov gives a meager description of Grisha. He has “wide bones,” but he himself does not look like a hero - “his face is too emaciated.” This is because he is always half hungry. While at the seminary, he woke up in the middle of the night from hunger and waited for breakfast. Their father is also not a ruler - he is just as eternally hungry as his sons.

Gregory, like his brother, is “marked by God’s seal” - his abilities in science and the ability to lead crowds, so “the sexton boasted about his children.”

Studying at the seminary is not joyful for Gregory, it is “dark, cold and hungry,” but the young man is not going to retreat; his plans also include studying at the university.

Over time, the image of the mother and small homeland merged together, they soon decided on the desire to serve the common people, to make the lives of ordinary men better:

Gregory already knew for sure
What will live for happiness
Wretched and dark
Native corner.

Gregory does not dream of personal wealth or benefits. He wants all people to live in goodness and prosperity:

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

And the young man is ready to do everything possible to get closer to fulfilling his dream.

Dobrosklonov is optimistic, this is especially noticeable in the lyrics of his songs, where he tries to praise the love of life and outline a wonderful, cheerful future.

Gregory's fate is typical - a joyless, hungry childhood, sad memories of studying at the seminary. What's next? This is quite predictable, the fate of such people is always the same:

Fate had in store for him
The path is glorious, the name is loud
People's Defender,
Consumption and Siberia.

Let's summarize. The image of Grigory Dobrosklonov is optimistic. The young man is full of wonderful aspirations - he is a future revolutionary, ready to sacrifice himself for the good of other people. Gregory is driven by a good intention to improve his life ordinary people, people like himself, to provide them with a decent and not a miserable life.

The very appearance of Grisha as actor serves in the general concept of the chapter “A Feast for the Whole World” as a guarantee of the growth and impending victory of new beginnings. The final chapter of the poem “Good times - good songs” is entirely connected with his image. People go home. A good time in his life has not yet come, he does not sing cheerful songs yet,

Another end to suffering

Far from the people

The sun is still far away

but a premonition of this liberation permeates the chapter, giving it a cheerful, joyful tone. It is no coincidence that the action unfolds against the backdrop of a morning landscape, a picture of the sun rising over the expanse of Volga meadows.

In the proof of “The Feast...”, donated by Nekrasov to A.F. Koni, the final chapter had the heading: “Epilogue. Grisha Dobrosklonov." It is very important that the final last chapter Nekrasov considered the plot-incomplete poem as an epilogue, as a logical completion of its main ideological and semantic lines, moreover, he associated the possibility of this completion with the figure of Grigory Dobrosklonov.

Introducing the image of the young man Grisha Dobrosklonov into the final chapter of the poem, the author gave an answer to the question, in the name of what a person should live and what his highest purpose and happiness consist of, brought about by reflection and experience throughout his life. Thus, the ethical problem “Who can live well in Rus'” was completed. In the dying lyrical cycle “Last Songs,” which was created simultaneously with the chapter “A Feast for the Whole World,” Nekrasov expresses the unshakable conviction that highest content human life is altruistic service to the “great goals of the century”:

Who, serving the great goals of the age,

He gives his life completely

To fight for a man's brother,

Only he will outlive himself... (“Zine”)

According to Nekrasov’s plan, Grisha Dobrosklonov also belongs to this type of people who completely devote their lives to the fight “for man’s brother.” For him there is no greater happiness than serving the people:

Share of the people

His happiness

Light and freedom

First of all!

He lives in order for his fellow countrymen

And every peasant

Life was free and fun

All over holy Rus'!

Like the hero of the poem “In Memory of Dobrolyubov,” Nekrasov classifies Grisha as one of those “special” people, “marked / with the seal of God’s gift,” without whom “the field of life would die out.” This comparison is not accidental. It is well known that, when creating the image of Dobrosklonov, Nekrasov gave the hero certain similarities with Dobrolyubov, a man who knew how to find happiness in the struggle for the “great goals of the century.” But, as mentioned above, when drawing the moral and psychological image of Dobrosklonov, Nekrasov relied not only on memories of the great sixties, but also on the facts that the practice of the revolutionary populist movement of the 70s gave him.

As planned artistic image the young man Grigory Dobrosklonov was a poet and wanted to embody the features of the spiritual appearance of the revolutionary youth of that time. After all, this is about them in the poem:

Rus' has already sent a lot

His sons, marked

The seal of God's gift,

On honest paths.

After all, “fate” did not prepare it for them, but prepared (as in the past for Dobrolyubov and Chernyshevsky) “consumption and Siberia.” Nekrasov and Grisha Dobrosklonova equate these people, marked with the “seal of God’s gift”: “No matter how dark Vakhlachina is,” she too

Having been blessed, I placed

In Grigory Dobrosklonov

Such a messenger.

And apparently, at a certain stage of work on the “Epilogue,” Nekrasov wrote the famous quatrain about the hero’s future:

Fate had in store for him

The path is glorious, the name is loud

People's Defender,

Consumption and Siberia.

We must not forget about the lyrical basis of the image of Grisha. Nekrasov perceived the struggle for “the people’s share, / Their happiness” as his personal, vital matter. And in a painful time

illness, mercilessly punishing himself for insufficient practical participation in this struggle (“Songs prevented me from being a fighter...”), the poet, however, found support and consolation in the knowledge that his poetry, his “muse cut with a whip,” helps the movement towards victory It is no coincidence that the author of “Who in Rus'...” made Grisha a poet. He put the best part of himself into the image of the young hero of the poem, into his heart - his feelings, into his mouth - his songs. This lyrical fusion of the author’s personality with the image of the young poet is especially well revealed by the draft manuscripts of the chapter.

Reading the “Epilogue”, we sometimes no longer distinguish where Grisha is and where the author-narrator, the great national poet Nikolai Alekseevich Nekrasov, is. Let’s try to separate Grisha from Nekrasov, the result from the intention and, using only the text of the poem (including draft versions), take a closer look at how the son of the drunkard sexton Tryfon and the toiler Domna, seventeen-year-old seminarian Grisha Dobrosklonov, appears on the pages of the “Epilogue” of the poem. Nekrasov said that the “originality” of his poetic creativity consists in “reality”, reliance on the facts of reality. And we remember that the poet brought back many stories from his hunting trips to the outback of Russia. In 1876, Nekrasov no longer went hunting, did not talk around the fire with the surrounding men, but even though he was bedridden, he still tried to “keep in touch” with the world, to rely on some real facts.

After talking with the Vakhlaks, Grisha goes “to the fields, to the meadows” for the rest of the night and, being in an elevated state of mind, composes poems and songs. So I saw a barge hauler walking and composed the poem “Barge Hauler”, in which he sincerely wishes this worker returning home: “God grant that he can get there and rest!” It’s more difficult with the “song” “In moments of despondency, O Motherland!”, which is a lengthy reflection on the historical destinies of Russia from ancient times to the present, written in the traditions of the civil lyrics of Nekrasov’s time and would quite naturally sound in a collection of Nekrasov’s poems. But the archaic civil vocabulary of the verse (“companion of the Slav’s days,” “Russian maiden,” “draws to shame”) does not fit in with the image of seventeen-year-old Grisha, who grew up in the village of Bolshie Vakhlaki. And if N.A. Nekrasov, as a result of his life and creative path came to the conclusion that

The Russian people are gathering strength

And learns to be a citizen,

then Grisha Dobrosklonov, who was fed by the dark vahlachina, could not have known this. And the key to understanding the essence of Grisha’s image is the song that the seminary brothers Grisha and Savva sing as they leave the Vakhlat “feast”:

Share of the people

His happiness

Light and freedom

First of all!

We're a little

We ask God:

Fair deal

Do it skillfully

Give us strength!

What kind of “honest deed” do young seminarians pray to God for? The word “deed” in those days also had revolutionary connotations. So, is Grisha (and Savva too) eager to join the ranks of revolutionary fighters? But here the word “business” is placed next to the words “working life.” Or maybe Grisha, who in the future “rushes” to Moscow, “to join the nobility”, dreams of becoming “a sower of knowledge in the people’s field”, “to sow the reasonable, the good, the eternal” and asks God for help in this honest and difficult matter? What is more associated with Grisha’s dream of an “honest cause”, the punishing sword of the “demon of rage” or the calling song of the “angel of mercy”?

A. I. Gruzdev, in the process of preparing the 5th volume of Nekrasov’s academic publication, carefully studied the manuscripts and all materials related to “The Feast...”, came to the conclusion that by painting the image of Grisha, Nekrasov increasingly freed him from the aura of revolutionism and sacrifice: the quatrain about consumption and Siberia was crossed out, instead of “To whom he will give his whole life / And for whom he will die,” the line “Who will live for happiness ...” appeared.

So the “honest cause” to which Grigory Dobrosklonov dreams of dedicating his life is increasingly becoming synonymous with “dedicated work for the education and benefit of the people.”

So, happy man depicted in the poem, although the truth-seekers are not given the opportunity to know this. Grisha is happy, happy with the dream that with his life and work he will make at least some contribution to the cause of “embodiing the people's happiness.” It seems that the text of the chapter does not provide sufficient grounds to interpret the image of Grisha Dobrosklonov as the image of a young revolutionary, which has become almost trivial in non-beauty studies. But the point, apparently, is that in the reader’s mind this image is somehow doubled, for there is a certain gap between the character Grisha - a guy from the village of Bolshiye Vakhlaki (a young seminarian with poetic soul and a sensitive heart) and several author’s declarations, in which he is equated to the category of “special people”, marked with the “seal of God’s gift”, people who “like a falling star” sweep across the horizon of Russian life. These declarations apparently come from the poet’s original intention to paint the image of a revolutionary who emerged from the depths of the people, an intention from which Nekrasov gradually moved away.

One way or another, the image of Grisha Dobrosklonov somehow falls out of the picture with its outline and ethereality. figurative system epics, where every figure, even a fleeting glimpse, is visible and tangible. The epic underdrawing of Grisha’s image cannot be explained by reference to the ferocity of censorship. There are immutable laws of realistic creativity, from which even Nekrasov could not be free. He, as we remember, gave great value the image of Dobrosklonov, but when working on it, the poet lacked “reality”, direct life impressions for the artistic realization of his plans. Just as seven men were not given the opportunity to know about Grisha’s happiness, the reality of the 70s was not given to Nekrasov.” building material"to create a full-fledged realistic image of the "people's protector" who emerged from the depths of the people's sea.

"Epilogue. Grisha Dobrosklonov,” wrote Nekrasov. And although Nekrasov connected the “Epilogue” with Grisha, let us allow ourselves, by separating Nekrasov from Grisha, to connect the epilogue, the result of the entire epic “Who Lives Well in Rus'” with the voice of the poet himself, who said last word to his contemporaries. It seems strange that the epic poem has a lyrical ending, two confessional songs of a dying poet: “In the midst of the world below...” and “Rus”. But with these songs, Nekrasov himself, without hiding behind the characters created by his pen, strives to give an answer to two questions that permeate the poem from beginning to end: about the understanding of happiness by the human person and about the paths to people's happiness.

Only high-civilian, not consumer attitude to life can give a person a feeling of happiness. It seems that Nekrasov’s appeal to the democratic intelligentsia played a role in the formation of its civic consciousness.

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

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

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

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

About fifteen years old

Gregory already knew for sure

What will live for happiness

Wretched and dark

Native corner

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

Rus' has already sent a lot

His sons, marked

The seal of God's gift,

On honest paths

I cried for a lot of them...

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

No matter how dark the vahlachina is,

No matter how crammed with corvée

And slavery - and she,

Having been blessed, I placed

In Grigory Dobrosklonov

Such a messenger.

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

Fate had in store for him

The path is glorious, the name is loud

People's Defender,

Consumption and Siberia.

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

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

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

The army rises - innumerable,

The strength in her will be indestructible!

So that my fellow countrymen

And every peasant

Life was free and fun

All over holy Rus'!

N. A. Nekrasov. Who can live well in Rus'?

The author’s ideal was embodied in the image of the people’s intercessor Grisha Dobrosklonov positive hero. This image was the result of N. A. Nekrasov’s thoughts about the paths leading to happiness for the Russian people. Truthfully, but very ethically, the poet was able to display the best character traits of Grisha - an optimistic fighter, closely connected with the people and believing in their great and bright future.

Grisha grew up in poverty. His father, Tryphon, a rural sexton, lived “poorer than the last seedy peasant” and was always hungry. Grisha’s mother, Domna, is “an unrequited farmhand for everyone who helped her in any way on a rainy day.” Grisha himself studies at the seminary, which was a “nurse” for him. No matter how poorly they were fed in the seminary, the young man shared his last piece of bread with his mother.

Grisha began to think about life early, and at the age of fifteen he already knew firmly “to whom he would give his whole life and for whom he would die.” Before him, like before any thinking person, he clearly saw only two roads:

One spacious road is rough. Passion slave...

A crowd greedy for temptation is moving along this path, for which even the thought of “a sincere life” is ridiculous. This is the road of soullessness and cruelty, since “for mortal blessings” there is an “eternal, inhumane hostility-war.”

But there is also a second road: The other is narrow, The road is honest, Only strong, loving souls go along it, To fight, to work...

Grigory Dobrosklonov chooses this path because he sees his place next to the “humiliated” and “offended.” This is the road of people’s intercessors, revolutionaries, and Grisha is not alone in his choice:

Quite a few Rus' has already sent its Sons, marked with the Seal of God’s gift, to honest paths...

Grisha not only has a bright mind and an honest, rebellious heart, he is also endowed with the gift of eloquence. He knows how to convince the men who listen to him and believe his words, to console them, to explain that in the appearance of people like Gleb the traitor, it is not they who are to blame, but the “fortress”, which gave birth to both the “sins of the landowner” and the sins of Gleb and “unhappy Yakov.” Material from the site

There is no support - there will be no new Gleb in Rus'!

Gregory understands the great power of words better than others, since he is a poet. His songs lift the spirits of the peasants and delight the Vakhlaks. Even a very young Grisha can attract the attention of disadvantaged people to the idea of ​​protest with his songs and lead them. He believes that people’s strength is “a calm conscience, a living truth,” and therefore he feels “immense strength in his chest.”

Grigory Dobrosklonov finds his happiness in love for his homeland and people, in the fight for their freedom, and with this he not only answers the question of wanderers about who lives happily in Rus', but is also the personification of Nekrasov’s understanding of the true purpose of his work , your life.

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On this page there is material on the following topics:

• An essay on the works of Nekrasov: Who lives well in Rus' on the topic Grigory Dobrosklonov, the people's intercessor
• epigraph about Grisha Dobrosklonov
• image of the hero Dobroslonov
• Grisha Dobrosklonov image
• blast furnace mother of Grisha Dobrosklonov