Many pages in Solzhenitsyn's works tell about the history of Russia. This topic was not chosen by chance by the author. In it he tries to convey all his knowledge and experiences of that time. 1956 is a time of violence and despotism. The people carry a heavy load under which their backs bend. The life habits and living conditions of the people will be shown in his works. True, the bitter truth of life will not be hidden in Solzhenitsyn’s stories. The writer's works are imbued with pain and suffering of people. Reading his stories, it is impossible to remain indifferent. An example is famous story Solzhenitsyn " Matrenin Dvor”, where poverty, pain and injustice will also be described.
This story begins with a mathematics teacher trying to settle in a village. Having traveled to several villages, he liked the one where Matryona lived, a woman aged sixty. This place was similar to many places of that time. It was not distinguished by wealth, but on the contrary, it was consumed by poverty.
Matryona’s house did not shine with cleanliness and was not well made: “Matryona’s house stood right there* nearby, with four windows in a row on the cold, non-red side,” covered with wood chips, on two slopes and with an attic window decorated as a tower. The house is not low - eighteen crowns. However, the wood chips rotted, the logs of the frame and the gates, once mighty, turned gray from age, and their cover thinned out.” The author described Matrenin's house in detail, thereby showing the poverty of the Russian peasant.
“The spacious hut, and especially the best part near the window, was lined with stools and benches - pots and tubs with ficus trees. They filled the hostess's loneliness with a silent but lively crowd. They grew freely, taking away the poor light of the northern side. In the remaining light and behind the chimney, the roundish face of the hostess seemed yellow and sick to me. And from her clouded eyes one could see that the illness had exhausted her.” Matryona was “exhausted by illness,” and this is true. Matryona was sick a lot, and sometimes did not get up from the stove. A woman who spent her whole life in work did not see any kindness or warmth in life. Fifteen years ago she was married and had six children. But the husband did not return from the war, and the children died one after another. In this life she was lonely: “Besides Matryona and me, there were also living in the hut: a cat, mice and cockroaches.”
This woman experienced a lot in life, but was not even awarded a well-deserved pension: “There were many injustices with Matryona: she was sick, but was not considered disabled; She worked on a collective farm for a quarter of a century, but because she was not at a factory, she was not entitled to a pension for herself, and she could only get a pension for her husband, that is, for the loss of a breadwinner.” Such injustice reigned at that time in all corners of Russia. A person who does good for the country with his own hands is not valued in the state; he is trampled into the dirt. Matryona earned five such pensions throughout her working life. But they don’t give her a pension, because on the collective farm she received chopsticks, not money. And to achieve a pension for your husband, you need to spend a lot of time and effort. She collected papers for a very long time, spent time, but all in vain. Matryona was left without money. This absurdity of laws is more likely to drive a person into a phobia than to ensure his financial situation.
Life is so unfair to Matryona. The state is not interested in how people like Matryona live. A bureaucratic apparatus is shown that does not work for people. The slogan “Everything for man!” has been crossed out. Wealth does not belong to the people, people are serfs of the state. It is precisely these problems that A.I. addresses. Solzhenitsyn.
The main character does not even have livestock, except for a goat: “All of her bellies were one dirty white crooked horned goat.” Her food consisted of one potato: “I walked around and cooked in three cast irons: one cast iron for me, one for myself, one for the goat. She chose the best goat from the underground small potatoes, for myself - small, and for me - with chicken egg" The swamp of poverty is sucking people in, and there is no good life in sight.
Take the case of peat: “We were standing around the forest, but there was nowhere to get a firebox. Excavators were growling all around in the swamps, but they were only transporting them to the authorities.” This suggests that everything goes only to those who distribute, that is, to the authorities. And you have to steal honest people, because there is no other way out, otherwise death. "Well, they stole used to be a forest from the master, now they were pulling peat from the trust.” This shows the submission of the people. The peasants tolerate arbitrariness and steal.
But Solzhenitsyn shows not only material impoverishment, but also spiritual one. The people around Matryona are experiencing deformation moral concepts: good is wealth. During Matryona's life, relatives begin to share the house (upper room). The dilapidated room is transported on a tractor. The tractor gets stuck and is hit by an express train. Because of this, Matryona and two other people die. Greed takes over people. Thaddeus, who in the past loved
Matryona, at the funeral, worries not about her death, but about the logs. He values wealth more than human life.
This environment in which people live leads them to theft, greed and loss moral values. People deteriorate and become cruel. But Matryona retained her humanity. The purely Russian character of Matryona is perfectly shown. Kindness and compassion for all living things. Matryona was offended all her life. But what is the source of her soul? At work - distraction from everything, inspiration, care. She draws strength from nature. Matryona's miserable life did not make her heart and soul miserable.
The tragedy lies in all the absurdity and cruelty of the structure of society. Poverty and wretched conditions drive a person to bestial behavior. The state rests on the people, and every effort must be put into the good of the people. If the people live well, the state will also live well. We must not forget people, but educate and teach goodness and truth. Only then will people grow into spiritually rich individuals.
The action of A. I. Solzhenitsyn’s story “Matryonin’s Dvor” takes place in the village of Talnovo, in the Russian outback, hidden from the eyes of the townspeople. Main character dreamed of living in such a place, and when he settled here, he could observe the villagers every day, their daily routine and relationships with each other. How does the village appear to Ignatich and how does the author himself feel about it?
In the work of A.
I. Slozhenitsyn’s image of Matryona herself personifies the Russian village. The woman “...worked on a collective farm for a quarter of a century...”, on the ground. Matryona devoted her life to work, but received nothing in return (“...she was not entitled to a pension for herself...”). The author notes that the same injustice happened to almost all villagers. Hard working people were used but not valued. The narrator understands how difficult life in the village is: the villagers could not afford luxury food (“...barley porridge (another...that year it was impossible to buy...) and “kartovo”); There was no equipment on the collective farm, you had to use your own; Part of the land was taken away from disabled people, regardless of suitability for cultivation. But, despite all these difficulties, the author prefers the outback to the city: there is a spirit of antiquity here that is so dear to the narrator.
The narrator treats the village with awe and immense respect: it is the custodian of “the old Russia” and history, and our entire country rests on the lifelong labor of the villagers.
Updated: 2017-02-20
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Essay on literature on the topic: Russian village as depicted by Solzhenitsyn (based on the story “Matrenin’s Dvor”)
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Many pages in Solzhenitsyn's works tell about the history of Russia. This topic was not chosen by chance by the author. In it he tries to convey all his knowledge and experiences of that time. 1956 is a time of violence and despotism. The people carry a heavy load under which their backs bend. The life habits and living conditions of the people will be shown in his works. True, the bitter truth of life will not be hidden in Solzhenitsyn’s stories. The writer's works are imbued with pain and suffering of people. Reading his stories, it is impossible to remain indifferent. An example is Solzhenitsyn’s famous story “Matrenin’s Dvor”, where poverty, pain and injustice will also be described.
This story begins with a mathematics teacher trying to settle in a village. Having traveled to several villages, he liked the one where Matryona lived, a woman aged sixty. This place was similar to many places of that time. It was not distinguished by wealth, but on the contrary, it was consumed by poverty.
Matryona’s house did not shine with cleanliness and was not well made: “Matryona’s house stood right there* nearby, with four windows in a row on the cold, non-red side,” covered with wood chips, on two slopes and with an attic window decorated as a tower. The house is not low - eighteen crowns. However, the wood chips rotted, the logs of the frame and the gates, once mighty, turned gray from age, and their cover thinned out.” The author described Matrenin's house in detail, thereby showing the poverty of the Russian peasant.
“The spacious hut, and especially the best part near the window, was lined with stools and benches - pots and tubs with ficus trees. They filled the hostess's loneliness with a silent but lively crowd. They grew freely, taking away the poor light of the northern side. In the remaining light and behind the chimney, the roundish face of the hostess seemed yellow and sick to me. And from her clouded eyes one could see that the illness had exhausted her.” Matryona was “exhausted by illness,” and this is true. Matryona was sick a lot, and sometimes did not get up from the stove. A woman who spent her whole life in work did not see any kindness or warmth in life. Fifteen years ago she was married and had six children. But the husband did not return from the war, and the children died one after another. In this life she was lonely: “Besides Matryona and me, there were also living in the hut: a cat, mice and cockroaches.”
This woman experienced a lot in life, but was not even awarded a well-deserved pension: “There were many injustices with Matryona: she was sick, but was not considered disabled; She worked on a collective farm for a quarter of a century, but because she was not at a factory, she was not entitled to a pension for herself, and she could only get a pension for her husband, that is, for the loss of a breadwinner.” Such injustice reigned at that time in all corners of Russia. A person who does good for the country with his own hands is not valued in the state; he is trampled into the dirt. Matryona earned five such pensions throughout her working life. But they don’t give her a pension, because on the collective farm she received chopsticks, not money. And to achieve a pension for your husband, you need to spend a lot of time and effort. She collected papers for a very long time, spent time, but all in vain. Matryona was left without money. This absurdity of laws is more likely to drive a person into a phobia than to ensure his financial situation.
Life is so unfair to Matryona. The state is not interested in how people like Matryona live. A bureaucratic apparatus is shown that does not work for people. The slogan “Everything for man!” has been crossed out. Wealth does not belong to the people, people are serfs of the state. It is precisely these problems that A.I. addresses. Solzhenitsyn.
The main character does not even have livestock, except for a goat: “All of her bellies were one dirty white crooked horned goat.” Her food consisted of one potato: “I walked around and cooked in three cast irons: one cast iron for me, one for myself, one for the goat. She chose the smallest potatoes from the underground for the goat, small ones for herself, and for me - the size of a chicken egg.” The swamp of poverty is sucking people in, and there is no good life in sight.
Take the case of peat: “We were standing around the forest, but there was nowhere to get a firebox. Excavators were growling all around in the swamps, but they were only transporting them to the authorities.” This suggests that everything goes only to those who distribute, that is, to the authorities. But honest people have to steal, because there is no other choice, otherwise it will be death. “Well, they used to steal timber from the master, now they stole peat from the trust.” This shows the submission of the people. The peasants tolerate arbitrariness and steal.
But Solzhenitsyn shows not only material impoverishment, but also spiritual one. The people around Matryona experience a deformation of moral concepts: good - wealth. During Matryona's life, relatives begin to share the house (upper room). The dilapidated room is transported on a tractor. The tractor gets stuck and is hit by an express train. Because of this, Matryona and two other people die. Greed takes over people. Thaddeus, who in the past loved
Matryona, at the funeral, worries not about her death, but about the logs. He values wealth more than human life.
This environment in which people live leads them to theft, greed and loss of moral values. People deteriorate and become cruel. But Matryona retained her humanity. The purely Russian character of Matryona is perfectly shown. Kindness and compassion for all living things. Matryona was offended all her life. But what is the source of her soul? At work - distraction from everything, inspiration, care. She draws strength from nature. Matryona's miserable life did not make her heart and soul miserable.
The tragedy lies in all the absurdity and cruelty of the structure of society. Poverty and wretched conditions drive a person to bestial behavior. The state rests on the people, and every effort must be put into the good of the people. If the people live well, the state will also live well. We must not forget people, but educate and teach goodness and truth. Only then will people grow into spiritually rich individuals.
>Essays based on the work Matryonin Dvor
Russian village as depicted by Solzhenitsyn in the story
Many works of A. I. Solzhenitsyn tell about the history of Russia. Through them he tried to convey the truth about the morals of life, the living conditions of the people, and describe the entire period of Soviet times. It is impossible to remain indifferent while reading his stories. One of these works is “Matrenin’s Dvor” - a story that has been called the “fundamental thing” of all Russian “village literature”. It tells the story of the return to his homeland of a man who went through Stalinist prisons and camps. The action takes place in the summer of 1956. It is noteworthy that the hero did not return to relatives or like-minded people, but to an impersonal society corrupted by social lies.
The main character's name was Ignatich and, having returned from exile, he got a job as a mathematics teacher in the small village of Talnovo. Not finding a suitable shelter, he stayed with an elderly woman named Matryona, whose house was not distinguished by wealth, but, on the contrary, was drowned in poverty. At sixty years old, having worked for free all her life on a collective farm, she could not even apply for a pension or payment for the loss of a breadwinner; there were not enough certificates.
Before taking readers to Talnovo, the writer depicts other villages with journalistic directness. So, for example, initially the Vladimir Regional Office intended to send Ignatich to the village of Vysokoye Pole. On the one hand, it was a place “where it would not be a shame to live and die.” On the other hand, they didn’t even bake bread there or sell anything edible. To local residents I had to carry bags of food from the regional city. Next on the list was a village with amazing name Peat product. This is where the fate of the main character leads. This village is the embodiment of a new type of civilization that emerged after the destruction of the traditional patriarchal system. The author notes that moral principles in this village were replaced by anarchic self-will, that is, drunkenness, rowdy behavior, and dancing to the radio.
From the words of one woman at the market, he learned that on the other side railway there is the village of Talnovo, and behind it a whole series villages: Chaslitsy, Ovintsy, Shevertny, etc. Stunned by such names, the narrator asked the woman to take him to Talnovo and help him with accommodation. So he ended up with Matryona Vasilyevna, in a simple house “with four windows on the cold side.” Matryona's yard became for him a symbol of real peasant Russia, and Matryona herself became a righteous woman on whom the entire village rested.