Wild landowner analysis. Analysis of the fairy tale wild landowner Saltykov-Shchedrin essay. Analysis of the Wild Landowner

« Wild landowner» analysis of the work - theme, idea, genre, plot, composition, characters, issues and other issues are discussed in this article.

Appearing simultaneously with “The Tale of How...”, the fairy tale “The Wild Landowner” (1869) reflected the post-reform situation of temporarily obliged peasants. Its beginning reminds introductory part“Tales...”. In the magazine version, the fairy tale “The Wild Landowner” also had a subtitle: “Written from the words of the landowner Svet-lookov.” The fairy-tale beginning in it, just as in the “Tale,” is replaced by a statement about the “stupidity” of the landowner (compare with the “frivolity” of the generals). If the generals read the Moskovskie Vedomosti, then the landowner read the newspaper Vest. In a comic form, with the help of hyperbole, the real relationship between the landowner and peasants in post-reform Russia is depicted. The liberation of the peasants looks only like a fiction, the landowner “reduced... them so that there is nowhere to stick their nose.” But this is not enough for him, he calls on the Almighty to deliver him from the peasants. The landowner gets what he wants, but not because God fulfills his request, but because He heard the prayer of the men and freed them from the landowner.

The landowner soon becomes tired of loneliness. Using the fairy tale technique of triple repetition, Shchedrin depicts the meetings of the fairy tale hero with the actor Sadovsky (the intersection of real and fantastic time), four generals and a police captain. The landowner tells all of them about the metamorphoses that are happening to him, and everyone calls him stupid. Shchedrin ironically describes the landowner's thoughts about whether his “inflexibility” is, in fact, “stupidity and madness.” But the hero is not destined to receive an answer to this question; the process of his degradation is already irreversible.

At first he helplessly scares the mouse, then he grows hair from head to toe, begins to walk on all fours, loses the ability to speak clearly, and makes friends with the bear. Using exaggeration, weaving real facts and fantastic situations, Shchedrin creates a grotesque image. The life of the landowner, his behavior is implausible, while his social function(serf owner, former owner of the peasants) is quite real. The grotesque in the fairy tale “The Wild Landowner” helps convey the inhumanity and unnaturalness of what is happening. And if the men, “resettled” in their place of residence, painlessly return to their usual way of life, then the landowner now “yearns for his former life in the forests.” Shchedrin reminds the reader that his hero is “alive to this day.” Consequently, the system of relationships between the landowner and the people, which was the object satirical image Shchedrin.

A satirical depiction of reality appeared in Saltykov-Shchedrin (along with other genres) and in fairy tales. Here, as in folk tales, combines fantasy and reality. Thus, Saltykov-Shchedrin’s animals are often humanized; they personify the vices of people.
But the writer has a cycle of fairy tales where people are the heroes. Here Saltykov-Shchedrin chooses other techniques for ridiculing vices. This is, as a rule, grotesque, hyperbole, fantasy.

This is Shchedrin’s fairy tale “The Wild Landowner”. In it, the stupidity of the landowner is taken to the limit. The writer sneers at the master’s “merits”: “The men see: although their landowner is stupid, he has a great mind. He shortened them so that there was nowhere to stick his nose; No matter where they look, everything is forbidden, not allowed, and not yours! The cattle go to water - the landowner shouts: “My water!” The chicken goes outside the outskirts - the landowner shouts: “My land!” And the earth, and the water, and the air - everything became his!

The landowner considers himself not a man, but a kind of deity. Or at least a person of the highest rank. For him, it’s normal for him to enjoy the fruits of other people’s labor and not even think about it.

The men of the “wild landowner” are exhausted from hard work and cruel need. Tortured by oppression, the peasants finally prayed: “Lord! It’s easier for us to perish even with small children than to suffer like this all our lives!” God heard them, and “there was no man in the entire domain of the stupid landowner.”

At first it seemed to the master that he would now live well without the peasants. And all the noble guests of the landowner approved of his decision: “Oh, how good it is! - the generals praise the landowner, - so now you won’t have that slave smell at all? “Not at all,” the landowner answers.”

It seems that the hero does not realize the deplorability of his situation. The landowner only indulges in dreams, empty in essence: “and so he walks, walks from room to room, then sits down and sits. And he thinks everything. He thinks what kind of cars he will order from England, so that everything is steam and steam, and so that there is no servile spirit at all; thinks what a fruitful garden he will plant: here there will be pears, plums...” Without his peasants, the “wild landowner” did nothing but caress his “loose, white, crumbly body.”

It is at this moment that the climax of the tale begins. Without his peasants, the landowner, who cannot lift a finger without a peasant, begins to run wild. In Shchedrin's fairy tale cycle, full scope is given for the development of the motif of reincarnation. It was the grotesque in the description of the process of the landowner's savagery that helped the writer show with all clarity how greedy representatives of the “conducting class” can turn into real wild animals.

But if in folk tales the process of transformation itself is not depicted, then Saltykov reproduces it in all its details. This is the unique artistic invention of the satirist. It can be called a grotesque portrait: a landowner, completely wild after the fantastic disappearance of the peasants, turns into primitive man. “He was all overgrown with hair, from head to toe, like the ancient Esau... and his nails became like iron,” Saltykov-Shchedrin slowly narrates. - He stopped blowing his nose a long time ago, walked more and more on all fours, and was even surprised that he had not noticed before that this way of walking was the most decent and most convenient. He even lost the ability to utter articulate sounds and adopted some kind of special victory cry, a cross between a whistle, a hiss and a roar.”

Under the new conditions, all the severity of the landowner lost its force. He became helpless, like a small child. Now even “the little mouse was smart and understood that the landowner could not do him any harm without Senka. He only wagged his tail in response to the landowner’s menacing exclamation and a moment later he was already looking out at him from under the sofa, as if saying: wait a minute, stupid landowner! or else there will be more! I will not only eat the cards, but also your robe, as soon as you oil it properly!”

Thus, the fairy tale “The Wild Landowner” shows the degradation of man, his impoverishment spiritual world(was he even in in this case?!), the withering away of all human qualities.
This is explained very simply. In his fairy tales, as in his satires, with all their tragic gloom and accusatory severity, Saltykov remained a moralist and educator. Showing the horror of human fall and its most sinister vices, he still believed that in the future there would be a moral revival of society and times of social and spiritual harmony would come.

Saltykov-Shchedrin's fairy tales, intended for adults, introduce the peculiarities of Russian society better than historical works. The story of the wild landowner is similar to an ordinary fairy tale, but it combines reality with fiction. The landowner, who becomes the hero of the story, often reads the actually existing reactionary newspaper “Vest”.

Left alone, the landowner at first rejoices that his wish has come true. Later comes the realization of one's own stupidity. The swaggering guests do not hesitate to tell him about his stupidity, realizing that the landowner has only candy left from the treats. This is also the official opinion of the police officer who collects taxes, who understands the inseparability of peasant taxes from the stability of the state.

But the landowner does not heed the voice of reason and does not listen to other people's advice. He remains strong-willed and dreams of fantastic foreign cars designed to replace men. A naive dreamer does not realize that in reality he is not able to wash himself. He is completely helpless because he doesn’t know how to do anything.

The fairy tale ends sadly: the stubborn man grows fur, gets on all fours and begins to throw himself at people. It turned out that the gentleman, noble on the outside, had the essence of a simple creature. He remained human as long as he was served food on a plate and dressed in clean clothes.

The higher authorities decided to return the peasants to the estate so that they would work, pay taxes to the treasury and produce food for their owners.

But the landowner remained wild forever. He was caught and cleaned, but he still gravitates towards forest life and does not like to wash himself. This is the hero: a ruler in the serf world, but under the care of a simple peasant, Senka.

The author laughs at morals Russian society. He sympathizes with the peasants and accuses them of being too patient and submissive. At the same time, the writer demonstrates the powerlessness of landowners who cannot live without servants. The tales of Saltykov-Shchedrin call for respect for the people, which is the basis that supports the well-being of such landowners.

Option 2

Saltykov-Shchedrin wrote his famous work, which was called "Wild Landowner", in 1869. There he examines quite topical issues that are relevant both at that time and now. For him, the genre of fairy tales is central, which he writes far from being for children. The author juxtaposes the tragic with the comic in his work, using techniques such as grotesque and hyperbole, as well as Aesopian language. Thus, he ridicules autocracy and serfdom, which still exist in the country.

At the center of events is an ordinary landowner who takes special pride in the fact that noble blood flows in his veins. His goal is simply to pamper the body, relax and be yourself. He is actually resting and he can afford such a lifestyle only thanks to the men, whom he treats very cruelly; he cannot even stand the spirit of ordinary men.

And so the landowner’s desire is fulfilled, and he is left alone, while God fulfilled not the desire of the landowner, but the desire of the peasants, who are completely exhausted from constant control and supervision.

Thus, Shchedrin ridicules the fate of the Russian people, which is quite difficult. Only after a while does the hero realize that he has committed real stupidity.

And in the end, the landowner has completely gone wild, inside the supreme being of man, the most ordinary animal is hidden, which lives only to fulfill its desires.

The hero has been restored to serf society, and a simple Russian peasant named Senka will take care of him.

The fairy tale “The Wild Landowner” is one of the brilliant works of a writer working in the genre of satire. He has to ridicule the socio-political system, he has to expose the existing morals and types of society in which there is a rather strange morality that is not subject to comprehension. It shows how helpless landowners are, who are constantly looked after by simple serfs. All this is ridiculed by the author, who is forced to live in such a society; it is difficult for him to cope with the existing situation, so he tries to show its absurdity and condemn what is happening in society.

Analysis of the Wild Landowner

One of best works Saltykova-Shchedrin was published in 1869 and it is called the fairy tale “The Wild Landowner”. This work can be classified as satire. Why a fairy tale? The author chose this genre for a reason; in this way he bypassed censorship. The heroes of the work do not have names. A kind of hint from the author that the landowner is a composite image and corresponds to many landowners in Rus' in the 19th century. Well, take the rest of the heroes, men and Senka, these are peasants. The author raises very interesting topic. The main thing for the author is that the peasant, honest and hardworking people are always higher in everything than the nobles.

Thanks to the fairy tale genre, the author's work is very simple and full of irony and various artistic details. With the help of details, the author can very clearly convey the images of the characters. For example, he calls the landowner stupid and soft-bodied. Who knew no grief and enjoyed life.

The main problem of this work is difficult life common people. In the author’s fairy tale, the landowner appears as a soulless and cruel monster; all he does is humiliate the poor peasants and try to take away even the last thing from them. The peasants prayed, there was nothing else they could do, they, as people, wanted a normal life. The landowner wanted to get rid of them and in the end, God fulfilled the desire of the peasants to live better and the desire of the landowner to get rid of the peasants. After this, it becomes clear that the entire luxurious life of the landowner is provided by the peasants. With the disappearance of the “slaves”, life changed, now the landowner became like an animal. He changed in appearance, became scarier, overgrown, and stopped eating normally. The men disappeared and life changed from bright colors to gray and dull ones. Even spending time as before, in entertainment, the landowner feels that it’s still not the same. The author reveals the real meaning of the work, which relates to real life. The boyars and landowners oppress the peasants and do not consider them as people. But, in the absence of "slaves" they cannot live normal life, after all, it is the peasants and workers who provide all the good for them personally and for the country. And the upper strata of society bring nothing more than problems and misfortunes.

People in this work, namely the peasants are honest people, open and loving to work. With the help of their labor, the landowner lived happily ever after. By the way, the author shows the peasants not just as one thoughtless crowd, but as smart and insightful people. In this work, justice is very important for the peasants. They considered this attitude towards themselves unfair and therefore asked God for help.

Saltykov-Shchedrin himself has great respect for the peasants, which he shows in the work. This can be seen, very clearly, when the landowner disappeared and lived without peasants and at the time when he returned. As a result, it turns out that the author leads the reader to one true opinion. It is not high-ranking officials, not officials who decide the fate of the country and each of the landowners, but the peasants. All the well-being and all the benefits of rich people rest on them. This is it main idea works.

A brief analysis of Saltykov-Shchedrin’s fairy tale “The Wild Landowner”: idea, problems, themes, image of the people

The fairy tale “The Wild Landowner” was published by M. E. Saltykov-Shchedrin in 1869. This work is a satire on the Russian landowner and the ordinary Russian people. In order to bypass censorship, the writer chose a specific genre, “fairy tale,” within which a deliberate fable is described. In the work, the author does not give his characters names, as if hinting that the landowner is collective image all landowners in Rus' in the 19th century. And Senka and the rest of the men are typical representatives of the peasant class. The theme of the work is simple: the superiority of the hardworking and patient people over the mediocre and stupid nobles, expressed in an allegorical manner.

Problems, features and meaning of the fairy tale “The Wild Landowner”

Saltykov-Shchedrin's tales are always distinguished by simplicity, irony and artistic details, using which the author can absolutely accurately convey the character of the character “And that stupid landowner was reading the newspaper “Vest” and his body was soft, white and crumbly,” “he lived and looked at the light and rejoiced.”

The main problem in the fairy tale “The Wild Landowner” is the problem difficult fate people. The landowner in the work appears as a cruel and ruthless tyrant who intends to take away the last thing from his peasants. But after hearing the prayers of the peasants for better life and the landowner's desire to get rid of them forever, God grants their prayers. They stop bothering the landowner, and the “men” get rid of oppression. The author shows that in the world of the landowner, the peasants were the creators of all goods. When they disappeared, he himself turned into an animal, grew overgrown, and stopped eating normal food, since all the food disappeared from the market. With the disappearance of the men, a bright, rich life went away, the world became uninteresting, dull, tasteless. Even the entertainment that previously brought pleasure to the landowner - playing pulque or watching a play in the theater - no longer seemed so tempting. The world is empty without the peasantry. Thus, in the fairy tale “The Wild Landowner” the meaning is quite real: the upper strata of society oppress and trample the lower ones, but at the same time cannot remain at their illusory heights without them, since it is the “slaves” who provide for the country, but their master is nothing but problems, we are unable to provide.

The image of the people in the works of Saltykov-Shchedrin

The people in the work of M. E. Saltykov-Shchedrin are hardworking people in whose hands any business “argues.” It was thanks to them that the landowner always lived in abundance. The people appear before us not just as a weak-willed and reckless mass, but as smart and insightful people: “The men see: although their landowner is stupid, he has been given a great mind.” Peasants are also endowed with such an important quality as a sense of justice. They refused to live under the yoke of a landowner who imposed unfair and sometimes insane restrictions on them, and asked God for help.

The author himself treats the people with respect. This can be seen in the contrast between how the landowner lived after the disappearance of the peasantry and during his return: “And suddenly again there was a smell of chaff and sheepskins in that district; but at the same time, flour, meat, and all kinds of livestock appeared at the market, and so many taxes arrived in one day that the treasurer, seeing such a pile of money, just clasped his hands in surprise...”, it can be argued that the people are driving force society, the foundation on which the existence of such “landowners” is based, and they, of course, owe their well-being to the simple Russian peasant. This is the meaning of the ending of the fairy tale “The Wild Landowner”.

A satirical depiction of reality appeared in Saltykov-Shchedrin (along with other genres) and in fairy tales. Here, as in folk tales, fantasy and reality are combined. Thus, Saltykov-Shchedrin’s animals are often humanized; they personify the vices of people.
But the writer has a cycle of fairy tales where people are the heroes. Here Saltykov-Shchedrin chooses other techniques for ridiculing vices. This is, as a rule, grotesque, hyperbole, fantasy.

This is Shchedrin’s fairy tale “The Wild Landowner”. In it, the stupidity of the landowner is taken to the limit. The writer sneers at the master’s “merits”: “The men see: although their landowner is stupid, he has a great mind. He shortened them so that there was nowhere to stick his nose; No matter where they look, everything is impossible, not allowed, and not yours! The cattle go to water - the landowner shouts: “My water!” The chicken goes outside the outskirts - the landowner shouts: “My land!” And the earth, and the water, and the air - everything became his!”

The landowner considers himself not a man, but a kind of deity. Or at least a person of the highest rank. For him, it’s normal for him to enjoy the fruits of other people’s labor and not even think about it.

The men of the “wild landowner” are exhausted from hard work and cruel need. Tortured by oppression, the peasants finally prayed: “Lord! It’s easier for us to perish even with small children than to suffer like this all our lives!” God heard them, and “there was no man in the entire domain of the stupid landowner.”

At first it seemed to the master that he would now live well without the peasants. And all the noble guests of the landowner approved of his decision: “Oh, how good it is! - the generals praise the landowner, - so now you won’t have that slave smell at all? “Not at all,” the landowner answers.”

It seems that the hero does not realize the deplorability of his situation. The landowner only indulges in dreams, empty in essence: “and so he walks, walks from room to room, then sits down and sits. And he thinks everything. He thinks what kind of cars he will order from England, so that everything is steam and steam, and so that there is no servile spirit at all; thinks what a fruitful garden he will plant: here there will be pears, plums...” Without his peasants, the “wild landowner” did nothing but caress his “loose, white, crumbly body.”

It is at this moment that the climax of the tale begins. Without his peasants, the landowner, who cannot lift a finger without a peasant, begins to run wild. In Shchedrin's fairy tale cycle, full scope is given for the development of the motif of reincarnation. It was the grotesque in the description of the process of the landowner's savagery that helped the writer show with all clarity how greedy representatives of the “conducting class” can turn into real wild animals.

But if in folk tales the process of transformation itself is not depicted, then Saltykov reproduces it in all its details. This is the unique artistic invention of the satirist. It can be called a grotesque portrait: a landowner, completely wild after the fantastic disappearance of the peasants, turns into a primitive man. “He was all overgrown with hair, from head to toe, like the ancient Esau... and his nails became like iron,” Saltykov-Shchedrin slowly narrates. “He stopped blowing his nose a long time ago, walked more and more on all fours, and was even surprised that he had not noticed before that this way of walking was the most decent and most convenient. He even lost the ability to utter articulate sounds and adopted some kind of special victory cry, a cross between a whistle, a hiss and a roar.”

Under the new conditions, all the severity of the landowner lost its force. He became helpless, like a small child. Now even “the little mouse was smart and understood that the landowner could not do him any harm without Senka. He only wagged his tail in response to the landowner’s menacing exclamation and a moment later he was already looking out at him from under the sofa, as if saying: wait a minute, stupid landowner! or else there will be more! I will not only eat the cards, but also your robe, as soon as you oil it properly!”

Thus, the fairy tale “The Wild Landowner” shows the degradation of man, the impoverishment of his spiritual world (did he even exist in this case?!), and the withering away of all human qualities.
This is explained very simply. In his fairy tales, as in his satires, with all their tragic gloom and accusatory severity, Saltykov remained a moralist and educator. Showing the horror of human fall and its most sinister vices, he still believed that in the future there would be a moral revival of society and times of social and spiritual harmony would come.