One of the controversial issues for non-krasologists is the role Grigory Dobrosklonov and the meaning of this image in the poem “Who Lives Well in Rus'”: did Nekrasov create the image of a “protector of the people”, a fighter for people's happiness, “commoner, revolutionary of the 60s. and revolutionary populist of the 70s,” or educator, educator of the people. In the draft version of the chapter, as the researchers note, “the true meaning of the image of Grisha Dobrosklonov, the people’s intercessor, was clearer. It was here that Nekrasov compared him with Lomonosov and predicted a difficult fate for him: “consumption and Siberia.” “Consumption” and “Siberia” were, of course, accurate indications of the revolutionary, anti-government activities of Grisha Dobrosklonov. But Nekrasov, even at the initial (pre-censorship) stage of his work, crossed out the lines: “Fate had prepared for him / A loud path, a glorious name / for the people’s intercessor, / Consumption and Siberia.” Only by the will of the publishers of the poem is already in Soviet era these lines were included in the text. But the question is why the author abandoned these lines that directly point to revolutionary activity hero - remains. Did Nekrasov do this as a result of autocensorship, i.e. knowing in advance that lines will not be skipped? Or was this caused by a change in the concept of Grisha's image?
A possible explanation for Nekrasov’s refusal to indicate tragic fate Grisha Dobrosklonov was found by N.N. Skatov, who saw the reason in the desire to create a generalized image of a representative younger generation. “On the one hand,” writes the researcher, “he (Grisha Dobrosklonov) is a person of a very specific way of life and way of life: the son of a poor sexton, a seminarian, a simple and kind guy who loves the village, the peasant, the people, who wishes him happiness and is ready to fight for it. But Grisha is also a more generalized image of youth, looking forward, hoping and believing. It is all in the future, hence some of its uncertainty, only an outline. That’s why Nekrasov, obviously not only for censorship reasons, crossed out the poems already at the first stage of his work.”
The place of the hero in the story is also controversial. K.I. Chukovsky was inclined to assign a key role to this hero. Actually, the appearance of such a hero as Grisha Dobrosklonov became the most important argument for the researcher in determining the composition of the poem. The “happiness” of the people’s intercessor Grisha Dobrosklonov should be crowned, in the opinion of K.I. Chukovsky, a poem, and not an enthusiastic hymn to the “benefactor” governor, which sounds in “The Peasant Woman”. The image of Grisha Dobrosklonov and other researchers perceive the image of Grisha Dobrosklonov as the final one in Nekrasov’s thoughts about “happiness”. According to L.A. Evstigneeva, “in the following chapters, the central figure of the poem was to become Grisha Dobrosklonov, whose image was only outlined in “The Feast...”.”
But there is another point of view, according to which Grisha Dobrosklonov is not the culmination of the poem, not its crown, but just one of the episodes in the search for peasants. “The meeting with Grigory Dobrosklonov,” the researchers believe, “was one of the episodes of the wanderers’ journey - important, significant, fundamental, etc., but still only an episode that did not at all mean the end of their search.” The same position is shared by V.V. Zhdanov, author of the book “The Life of Nekrasov”: “It is unlikely that all the paths of a polysyllabic narrative, all the diversity of images and characters can be reduced to Grisha Dobrosklonov,” he claims, “it is likely that this is one of the stages on the way to the completion of the entire work.” The same idea is expressed by N.N. Skatov: “The image of Grisha itself is not the answer to either the question of happiness or the question of a lucky person.” The researcher motivates his words by the fact that “the happiness of one person (whoever it is and whatever is meant by it, even the struggle for universal happiness) does not yet resolve the issue, since the poem leads to thoughts about the “embodiment of the people’s happiness” , about the happiness of everyone, about “a feast for the whole world.”
There is every reason for such an understanding of the hero’s role: the men’s journey, indeed, should not have ended with Vakhlachin. And at the same time, it is difficult to agree with the fact that Grisha Dobrosklonov is just one of many heroes. It is no coincidence that in the image of Grisha Dobrosklonov the features of people so dear to Nekrasov’s heart are clear - Dobrolyubov and Chernyshevsky.
But the problem lies not only in determining the hero’s place in the poem. The question of whether Nekrasov accepted the “happiness” of Grigory Dobrosklonov as the highest idea of happiness seems controversial? Addressing this problem, K.I. Chukovsky claims that in his work Nekrasov correlated the life of only the rich and influential people, for example, the “owner of luxurious chambers” from the poem “Reflections at the Main Entrance” was called happy. But this statement is not entirely accurate. Nekrasov had a different understanding of happiness. And it was also expressed in his lyrics. For example, he called I.S. lucky. Turgenev:
Lucky! available to the world
You knew how to take pleasures
Everything that makes our destiny wonderful:
God gave you freedom, lyra
And a woman's loving soul
Blessed your earthly path.
The undoubted component of “happiness” for Nekrasov was not idleness, but work. And therefore, painting pictures of a happy future in the poem “The Grief of Old Naum,” Nekrasov glorifies “eternal vigorous labor on the eternal river.” This kind of Nekrasov confession is also known. In May 1876, the village teacher Malozemova wrote him a letter - a response to the poem he had read, which ended with the chapter “Peasant Woman”. It seemed to the teacher that the poet did not believe “in the existence happy people“, and she tried to dissuade him: “I am already old and very ugly,” she wrote, “but very happy. I sit by the window at school, admire nature and enjoy the consciousness of my happiness... There is a lot of grief in my past, but I consider it a blessing-happiness, it taught me to live, and without it I would not have known pleasure in life...” Nekrasov answered her much later - his letter was dated April 2, 1877: “The happiness you are talking about would be the subject of a continuation of my poem. It's not destined to end." Do these words mean that in the future the author wanted to continue the story about the life of Grisha Dobrosklonov? It is impossible to answer this question. But one cannot help but notice that Grishino’s understanding of happiness is really close to the happiness of a rural teacher. So, when grateful to Grisha for kind words, for his help, Vlas wishes him happiness, as he understands it, peasant happiness:
May God give you silver too,
And gold, give me a smart one,
Healthy wife! -
Grisha Dobrosklonov disagrees with this understanding of happiness and contrasts it with his own:
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'!
Researchers have long noted the closeness of the fate and image of Grisha Dobrosklonov with the destinies and personalities of Nikolai Chernyshevsky and Nikolai Dobrolyubov. The seminary past, the origin of Chernyshevsky, Dobrolyubov’s personality traits and even his last name become the direct sources of the image. It is also known how Nekrasov perceived his collaborators in Sovremennik: in the poems dedicated to Dobrolyubov and Chernyshevsky, their destinies are affirmed as the embodiment of an ideal destiny. But it can also be noted a whole series details that indicate the special significance for the author of the image of Grisha Dobrosklonov. Nekrasov clearly sacralizes the image of Grisha: presenting Grisha as a “messenger of God,” marked with the “seal of God’s gift.” The angel of mercy calls on the path he chooses, the “narrow”, “honest” road. The song “In the Middle of the Below World,” sung by the angel of mercy, in the draft version was called “Where to go?” Researchers see in this title a clear analogy with the title of Chernyshevsky’s novel “What is to be done?” But we can also assume another source for these words: they echo the words of the Apostle Peter, who, as the ancient apocrypha testifies, asked Christ about the purpose of his journey: “Where are you going?” Answering Peter's question, Christ said: "To Rome to be crucified again." “After this, Christ ascends to heaven, and Peter, seeing in the words of Christ a proclamation of his martyrdom, returns to Rome, where he is crucified upside down.” This analogy also allows us to see the highest meaning of Grisha’s path. It is interesting to note that the original name of Nekrasov’s hero was Peter.
But it is no coincidence that the author refuses this direct analogy with the fate of a follower of Christ, just as he refuses direct references to the revolutionary activity of Grisha Dobrosklonov. Grisha appears as an educator, “a sower of knowledge in the people’s field,” who is called upon to “sow the rational, the good, the eternal.” It is characteristic that the poem calling “sowers of knowledge to the people’s field” was written simultaneously with the chapter “A Feast for the Whole World.” But if in the poem “To the Sowers” Nekrasov complained about the “timidity” and “weakness” of the sowers, then in the poem he creates the image of a hero endowed with determination, moral strength, and understanding of the people’s soul. Born into the people's environment, having experienced all their sorrows and sorrows, he knows both the people's soul and the path to the people's heart. He knows that he can “revive” Rus'. Life given to the revival of the people's soul, the enlightenment of the people, is thought of by Nekrasov as happiness. That is why Nekrasov ends his poem with the words:
If only our wanderers could be under their own roof,
If only they could know what was happening to Grisha.
He heard the immense strength in his chest,
The sounds of grace delighted his ears,
The radiant sounds of the noble hymn -
He sang the embodiment of people's happiness!..
We should agree with V.I. Melnik, who writes that the poet sang “every human sacrifice, every feat - as long as it was done in the name of other people. Such self-sacrifice became, as it were, Nekrasov’s religion.”
Endowing his hero with a truly “happy” fate, Nekrasov nevertheless does not end the chapter with the return of wanderers to their native villages. Their journey was to continue. Why? After all, the final lines indicated not only the author’s agreement with this understanding of happiness, but also the fact that the wanderers were already ready to share it. One of the possible answers to this question was given by G.V. Plekhanov, famous revolutionary figure. He saw the reason for this ending in the fact that the people and the “people's defenders” were not united in their aspirations. “The fact of the matter is that the wandering peasants of different villages, who decided not to return home until they decided who would live happily and freely in Rus', did not know what was happening to Grisha, and could not know. The aspirations of our radical intelligentsia remained unknown and incomprehensible to the people. Its best representatives, without hesitation, sacrificed themselves for his liberation, but he remained deaf to their calls and was sometimes ready to stone them, seeing in their plans only new machinations of his hereditary enemy - the nobility.”
This remark, reflecting the actual realities of Russian life, is still not entirely fair in relation to Nekrasov's poem: Grisha does not appear as a lone fighter in the poem, the “Vahlaks” both listen to him and listen to his opinion. And yet Nekrasov did not want to complete the quest for his heroes in Vakhlachin. The journey must continue, and, as one of the researchers rightly writes, “it is unknown where it can lead the men. After all, the poem is built on the basis of the development of the author’s idea, and it is very important for Nekrasov to show what the wanderers learn during the journey, what, in particular, they learned from those new encounters described in “The Feast...”. Therefore, the events depicted in “The Feast ...” should not at all be the end of the poem; on the contrary, they became a new incentive in the further search for the seven men, the further growth of their self-awareness.”
Grisha Dobrosklonov is fundamentally different from others characters poems. If the life of the peasant woman Matryona Timofeevna, Yakim Nagogo, Savely, Ermil Girin and many others is shown in submission to fate and prevailing circumstances, then Grisha has a completely different attitude to life. The poem shows Grisha's childhood and tells about his father and mother. His life was more than hard, his father was lazy and poor:
Poorer than seedy
The last peasant
Tryphon lived.
Two closets:
One with a smoking stove,
Another fathom is summer,
And all this is short-lived;
No cow, no horse,
There was a dog Itchy,
There was a cat - and they left.
This was Grisha’s father; he cared least of all about what his wife and children ate.
The sexton boasted about his children,
And what do they eat -
And I forgot to think.
He himself was always hungry,
Everything was spent on searching,
Where to drink, where to eat.
Grisha's mother died early, she was destroyed by constant sorrows and worries about her daily bread. The poem contains a song that tells about the fate of this poor woman. The song cannot leave any reader indifferent, because it is evidence of enormous, inescapable human grief. The lyrics of the song are very simple, they tell how a child suffering from hunger asks his mother for a piece of bread and salt. But salt is too expensive for poor people to buy it. And the mother, in order to feed her son, waters a piece of bread with her tears. Grisha remembered this song from childhood. She made him remember his unfortunate mother, grieve over her fate.
And soon in the boy's heart
With love to the poor mother
Love for all the wahlacina
Merged - and about fifteen years
Grigory knew for sure
What will live for happiness
A wretched and dark Good Corner.
Gregory does not agree to submit to fate and lead the same sad and wretched life that is typical of most people around him. Grisha chooses a different path for himself and becomes a people's intercessor. He is not afraid that his life will not be easy.
Fate had in store for him
The path is glorious, the name is loud
People's Defender,
Consumption and Siberia.
Since childhood, Grisha lived among wretched, unhappy, despised and helpless people. He absorbed all the people's troubles with his mother's milk, so he does not want and cannot live for the sake of his selfish interests. He is very smart, has strong character. And it leads him onto a new path, does not allow him to remain indifferent to the people’s disasters. Gregory's reflections on the fate of the people testify to the liveliest compassion that makes Grisha choose such a difficult path for himself. In the soul of Grisha Dobrosklonov, confidence is gradually maturing that his homeland will not perish, despite all the suffering and sorrows that befell it:
In moments of despondency, O Motherland!
My thoughts fly forward.
You are still destined to suffer a lot,
But you won't die, I know.
Gregory’s reflections, which “poured out in song,” reveal him to be a very literate and educated person. He is knowledgeable about political problems Russia, and the fate of the common people is inseparable from these problems and difficulties. Historically, Russia “was a deeply unhappy country, depressed, slavishly lawless.” The shameful seal of serfdom turned the common people into powerless creatures, and all the problems caused by this cannot be discounted. The consequences of the Tatar-Mongol yoke also had a significant impact on the formation national character. The Russian man combines slavish submission to fate, and this is the main cause of all his troubles.
The image of Grigory Dobrosklonov is closely connected with the revolutionary democratic ideas that began to appear in society in mid-19th V. Nekrasov created his hero, focusing on the fate of N.A. Dobrolyubov. Grigory Dobrosklonov is a type of commoner revolutionary. He was born into the family of a poor sexton, and from childhood he felt all the disasters characteristic of the life of the common people. Grigory received an education, and besides, being an intelligent and enthusiastic person, he cannot remain indifferent to the current situation in the country. Grigory understands perfectly well that for Russia there is now only one way out - radical changes social order. The common people can no longer be the same dumb community of slaves that meekly tolerates all the antics of their masters:
Enough! Finished with past settlement,
The settlement with the master has been completed!
The Russian people are gathering strength
And learns to be a citizen.
The image of Grigory Dobrosklonov in Nekrasov’s poem “Who Lives Well in Rus'” inspires hope in the moral and political revival of Rus', in changes in the consciousness of the ordinary Russian people.
The ending of the poem shows that people's happiness is possible. And even if it is still far from the moment when an ordinary person can call himself happy. But time will pass- and everything will change. And far from it last role Grigory Dobrosklonov and his ideas will play a role in this.
In Nekrasov’s poem “Who Lives Well in Rus',” the writer describes hard life young guy Grisha Dobrosklonova. Grisha comes from a very poor family, his mother is seriously ill, and they live poorly by all standards. His childhood and youth were spent in eternal hunger and harshness, and this is what brought him closer to the people. Poverty does not prevent Dobrosklonov from being a pure, fair person; he loves people very much and comes to their defense. He hopes that soon all people will live well.
Grisha Dobrosklonov always fought for the people and their well-being. For him, wealth and benefits were not important; he wanted a good life for everyone, and not just for himself. Dobrosklonov is a very fair young man and he believed that everyone should have reunited and gone ahead towards their goal.
Nekrasov describes Dobrosklonov as the son of the entire people and a fighter for justice. Grisha is not even afraid to sacrifice his life for the whole people. His life is nothing compared to the lives huge amount people. Dobrosklonov is not afraid of hard physical work; he is a hard worker and a revolutionary for a good life.
Grisha Dobrosklonov knows that he is not alone in his struggle, because hundreds of people are already fighting, like him, for the people and the Fatherland. Dobrosklonov is not afraid of difficulties; he is confident that his business will be crowned with success. An immense sense of respect for his people burns in his chest. He knows that they will still have to suffer a lot, but at the end of this difficult path, success awaits them all.
He sees how a large number of people rise to the same level with him and this gives him even more strength and faith in victory. Nekrasov describes Grisha Dobrosklonov as a person who lives well in Rus', he is happy. His love for the people and his zeal to do everything for them is happiness.
At the beginning of the poem, the men decide to hit the road and find out who lives well in Rus'. They search among the rich and among ordinary people, but they just can’t find the right image. Nekrasov, describing Grisha Dobrosklonova, believes that this is exactly what he looks like happy man. After all, Dobrosklonov is the happiest and richest person. True, Grisha’s wealth does not lie in an expensive house and large quantities money, but in his sincerity and spiritual maturation. Dobrosklonov is happy that he sees that his people are starting new life. Nekrasov with his poem made it clear to the reader that wealth is not the main thing, the main thing is the soul and self-sacrifice for the sake of others.
Essay by Grisha Dobrosklonov. Image and characteristics
The image of Grisha completes Nekrasov’s poem, in which the poet showed so many misfortunes and suffering of ordinary people. It seems that they no longer have hope... But in the epilogue itself there is a positive note - Dobrosklonov! The surname itself tells us that this is a very good hero.
Grisha is a poor young man who received a church education. He is an orphan. His mother (with strange name Domna) did everything to raise him. She loved him very much, and also tried to help other people. But how can you help if you don’t have anything (especially salt)? The poem says that you can ask friends and neighbors for bread, but for salt you have to pay money, which you don’t have. And little Grisha cries and refuses to eat without salt. I think that this is not a whim, but a need of a growing organism. Domna has already sprinkled flour on the bread to deceive her son, but he demands “more” salt. Then she cried, her tears fell on the bread, and this made it salty.
Mother's story greatly influenced Grisha. After her death, he always remembered his mother, sang her song... He didn’t eat enough, he suffered. Love for mother combined with love for the Motherland. And the older he got, the more he understood how difficult it was for all his fellow citizens. He is horrified that the Slav is taken to the market in chains to sell, that their children are taken from the serfs. (Sons are sent to the army for twenty years, and daughters, in general, are subject to “shame.”)
And Grigory feels the strength to change everything for the better. Nekrasov writes that Dobrosklonov is destined for the role of people's defender, and also predicts consumption and exile to Siberia for this hero. But Grisha has already chosen his path.
The choice, according to the poet, was from two paths. The one chosen by the majority, the wide one - to material well-being and passions. And the other is for the chosen ones, who no longer think about themselves, but only about others. Who is ready to stand up for the unfortunate!
Nekrasov believes in this image of Dobrosklonov, believes that such people will soon appear (and have already appeared) in Russia. They will definitely free their people and their own nobility. And enlightenment and joy will come... Of course, you will have to fight the past. And many of these heroes will need to sacrifice themselves.
And Nekrasov was not mistaken, and his hero became an example for many future defenders of the people.
Option 3
The problem of Nekrasov’s work would not have been fully revealed if there had not been such a hero, a defender of the serfs, as Grisha Dobrosklonov. He is ready to go to the end in the struggle for the happiness and rights of disadvantaged peasants.
The author introduces us to folk hero in the 4th part of the poem. Grisha had a difficult childhood. Being the son of a parish sexton, future hero was well acquainted with the life of peasants. His difficult childhood was brightened up by the singing of Grisha’s mother, whose songs later helped him to please and inspire ordinary workers. It is the songs that reveal inner world a fighter for justice, and it is they who show his love for the Russian people. The first song with which the author introduces the reader tells us about the problems of Rus'. According to Dobrosklonov, Russia is being ruined by drunkenness, hunger, lack of education and, above all, serfdom. During his life, Grisha managed to feel so strongly the troubles of the serfs that the words for the song themselves burst out. But besides the problems, the song expresses hope for future happiness and the liberation of the peasants. Another song tells the story of a barge hauler who, after hard labor, spends all his money in a tavern. The third song, called “Rus,” shows the hero’s boundless love for his country. For him, happiness is when the peasants are happy. With his songs, Grisha Dobrosklonov tries to appeal to both ordinary people, and to the aristocrats, calling on them to answer for the troubles of the peasants.
The image of Gregory is the image of the people's defender. Nekrasov tells us about two paths to happiness. The first path is material wealth, power. The second path is spiritual happiness. According to Dobrosklonov, real happiness is spiritual happiness, which can only be achieved through unity with the people. The hero chooses precisely this path, which leads him to “consumption and Siberia.”
Grisha Dobrosklonov is young, purposeful person, whose soul is tormented by the injustice of serf Rus'. He is attracted by material wealth, he strives to support the spirit of the people, wants to sacrifice his life for the future of his beloved country.
The author of the poem wants to convey to the reader the idea that only fighters for the happiness of the people, such as Grisha Dobrosklonov, can lead Rus' to prosperity. Because only they are capable of leading people, young, strong revolutionaries who are not indifferent to the problems of ordinary people.
Several interesting essays
- Analysis of Platonov's story Yushka
The genre-oriented work is a short story written in a realistic style, touching on the issues of manifestation of merciful and kind qualities in a person, as well as the existence of human cruelty and callousness on earth.
- Essay based on Pimenov’s painting New Moscow 8th grade and 3rd grade
The picture is like a dream. The name is “new”. And everything is a little blurry, like in a dream or a dream. There is a lot of sun here. The colors are all light. Probably in the picture of summer. But there is no greenery - no parks.
- Description of the appearance of Taras Bulba 7th grade
So, how does Taras appear to us? We see a rather fat man with a smoking pipe in his hands, who is decorated with a large mustache and forelock. His age is said to be middle-aged.
Every woman deserves attention. When spring comes, every man strives to thank a woman for her beauty, work and understanding and congratulate her from the bottom of his heart on March 8
Every person makes mistakes, regardless of age and amount of wisdom. This is an unchanging part of life, lessons that no one has the right to step over.
Nikolai Alekseevich Nekrasov in the poem “Who Lives Well in Rus'” poses the question specifically, and it can be perceived as follows: who is considered happy in Rus', are there any among the Russians? The poet relies on folk traditions: here is the beginning as in a fairy tale, and folk songs, and repetitions of thoughts. The reader notices and fairy-tale heroes and objects: a talking bird, a self-assembled tablecloth, a hero. All fairy tales raise the problem of good and evil; ultimately, good triumphs.
Seven men from different villages travel around Russia and look for happiness. They never saw him, because they worked for the landowner from morning to evening, ate almost nothing, and did not see the world. Men think that the most important thing is wealth, peace and honor. They look for these qualities in representatives of different social strata. Maybe the landowners are happy? Butts? Merchants? Boyars?
The priest explains that he is tired of constantly going to weddings and funerals, but no income, because after the abolition of serfdom, the rich landowners disappeared, and the peasants still had no money.
The landowner Obolt-Obolduev recalls happiness in the past tense: he had a house and honor. After 1861, the garden had to be cut down, and the fields remained unsown, because there was no one to work on them. Sad
At the fair - different people. One old woman boasted of a large rutabaga, the soldier was pleased that he returned alive from the war, the stonecutter was proud of his physical strength, Sheremetyev’s slave was pleased that he was still serving his master. They drink a glass for happiness, only now the peasants want more and more native land to work for the good of Russia, and freely.
We understand that the wanderers have not yet found happiness. But happy can be called those who managed to survive in difficult situations and remain human. Savely, the “hero of Holy Russia” knew both hard labor and poverty. Matryona Timofeevna, a “portaneous woman,” remembers hunger, the death of a small child, and loneliness with her husband, a recruit, alive. This woman’s soul shines in her eyes. Happiness? Ermila Girin feels other people. One day he went against justice, he wanted his brother not to serve in the army. Then he repented before all the people and received forgiveness. He borrowed money to buy a mill - and paid back every penny. But seven men only heard about Girin, because he, “happy,” was sitting in prison at that moment.
Grisha Dobrosklonov, the last in the gallery of “happy ones”. From childhood he knew that he would live for the sake of the people, he would go through hard labor in Siberia, but he would create normal conditions for his neighbor. Grisha believes in the best, “educates” people, works on their psychology, squeezes out a slave drop by drop.
Happy, according to Nekrasov, will be the one who becomes a CITIZEN, PATRIOT, A FREE man. And Grisha Dobrosklonov is perceived by readers as the defender of all the humiliated and insulted.
Article menu:
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 the right way (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 falls on 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 image. 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 last name also reflects it 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 it's heavy physical labor and poor living conditions had an extremely adverse effect on the woman’s health and she soon dies. 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 not a ruler either - 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 to 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 glorify the love of life and outline a wonderful, cheerful future.
5 (100%) 3 votes