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Plan 1. The idea and its implementation. 2. Socio-historical context. 3. Plot. 4. Characteristics of the main characters. 5. Oral folk art in the poem. 6. Genre originality.

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The poet worked on the poem from 1863 to 1877, that is, for about 14 years. During this time, his idea changed, but the poem was never completed by the author, so there is no consensus in criticism about its composition. The four parts of the poem in modern editions are arranged in a different sequence: literary critics still cannot come to a consensus about the author's intention. Shortly before his death, Nekrasov wrote to G.I. Uspensky that he hoped to "create a people's book", relying on "all experience", "all information" about the people, "accumulated by word of mouth ... for 20 years." The idea of ​​the poem

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Socio-historical context Nekrasov, following Pushkin and Gogol, conceived the idea of ​​depicting a wide canvas of the life of the Russian people and its bulk - the Russian peasant. In his poem, Nekrasov depicted the life of the people at one of the difficult moments in history. In the early 1860s, the Peasant Reform was carried out in Russia. As a result, a situation arose when the old (fortress) foundations had already collapsed, and the new ones had not yet taken shape. The crisis affected all sectors of society. The great chain was torn, It was torn - it jumped: One end hit the gentleman, The other one hit the peasant! ..

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Plot Seven temporarily obligated men travel around the country in search of an answer to the question: "Who lives happily, freely in Russia?" This is the storyline of the poem. In Nekrasov's manuscripts, a plan was preserved, according to which the heroes were to meet with the minister and see the king. This is evidenced by the dispute of wanderers: Roman said: to the landowner, Demyan said: to the official, Luka said: to the priest. Fat-bellied merchant! - Said the Gubin brothers, Ivan and Mitrodor. The old man Pakhom strained And said, looking at the ground: To the noble boyar, to the Minister of the Sovereign. And Prov said: to the king...

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The hero of his poem Nekrasov chose not a single person, but the whole people, the whole “peasant kingdom”. “To whom it is good to live in Russia” is such a folk poem, which has not yet been in Russia. Nekrasov talks about the thousands of years of suffering of the people, but at the same time we see how much spiritual beauty and greatness in his heroes, ordinary peasants. Heroes of the poem: The chest is sunken; like a depressed belly; at the eyes, at the mouth Bends, like cracks On the dry earth; And he himself looks like mother earth: his neck is brown, Like a layer cut off by a plow, Brick face, His hand is tree bark, And his hair is sand. The reader is presented with an emaciated person who has practically no strength and health left. Everything, absolutely everything, was taken from him by work. He doesn’t have anything good in life, that’s why he is drawn to drunkenness: “And everything ends with wine ...“ In the image of Yakim Nagogo, all the tragedy of the existence of a simple peasant is shown, he is a symbol of hopelessness and hopelessness, and this is what the author says when drawing data paintings. Yakim Nagoi is one of the men with whom the wanderers had to face:

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The hero of his poem Nekrasov chose not a single person, but the whole people, the whole “peasant kingdom”. “To whom it is good to live in Russia” is such a folk poem, which has not yet been in Russia. Nekrasov talks about the thousands of years of suffering of the people, but at the same time we see how much spiritual beauty and greatness in his heroes, ordinary peasants. Heroes of the poem: The image of Yermil Girin is no less tragic, but arouses the respect of the reader: If Yakim has complete resignation to fate, there is not even the slightest hint of resistance, then Yermil appears to the reader stronger, he is trying to somehow change his own bleak life. In such incredibly difficult conditions in which he is forced to live, he manages to show such positive traits of his character as nobility, honesty, kindness, compassion. Ermil Girin is honest, decent, smart, he accepts all the rules of the world around him. The life of the common people instills in the reader a sense of hopelessness and bitterness for the humiliation, misery and suffering of the Russian people.

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Heroes of the poem: Popular rumor leads the truth-seekers to the village of Klin, where they hope to meet a happy peasant woman. How much severe suffering befell this “happy” woman! But such beauty and strength emanates from her whole appearance that it is impossible not to admire her: That is why she sings more often than she tells, sings folk songs. "Peasant Woman" is the most folklore part of the poem, it is almost completely built on folk poetic images and motifs. The whole life story of Matrena Timofeevna is a chain of continuous misfortunes and suffering. No wonder she says about herself: “I have a downcast head, I carry an angry heart!” She is convinced: "It's not a matter of looking for a happy woman between women." A well-proportioned woman, Broad and thick, Thirty-eight years old. Beautiful; hair with gray hair, Big, strict eyes, Eyelashes of the richest, Harsh and swarthy. The voice of Matrena Timofeevna is the voice of the people themselves.

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Heroes of the poem: With a huge gray mane, Tea, uncut for twenty years, With a huge beard, Grandfather looked like a bear, Especially as he came out of the forest, Bending over. Savely is a very proud person. This is felt in everything: in his attitude to life, in his steadfastness and courage with which he defends his own. When he talks about his youth, he recalls how only weak-minded people surrendered to the master. Savely's whole life is very tragic, and in old age he turns out to be the unwitting culprit in the death of his little grandson. This case once again proves that, despite all his strength, Savely cannot withstand hostile circumstances. He is just a plaything in the hands of fate. Saveliy - Holy Russian hero

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Heroes of the poem: Grisha Dobrosklonov is fundamentally different from other characters in the poem. If the life of the peasant woman Matryona Timofeevna, Yakim Nagogoy, Saveliy, Ermil Girin and many others is shown in obedience to fate and the prevailing circumstances, then Grisha has a completely different attitude to life. Gregory does not agree to submit to fate and lead the same sad and miserable life that is characteristic of most people around him. Grisha chooses a different path for himself, becomes a people's intercessor. The image of Grigory Dobrosklonov in Nekrasov's poem "Who Lives Well in Russia" inspires hope in the moral and political revival of Russia, in changes in the consciousness of the simple Russian people. The end of the poem shows that people's happiness is possible. And even if it is still far from the moment when a simple person can call himself happy. But time will pass and everything will change. And far from the last role in this will be played by Grigory Dobrosklonov and his ideas.

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Heroes of the poem: Grisha Dobrosklonov - people's intercessor Labor life - A direct road to a friend's heart, Away from the threshold, To the heart of the road, Away from the threshold, Coward and lazy! Isn't it heaven? Share of the people, Happiness, Light and freedom First of all!

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Oral Folk Art An important role in the poem is played by oral folk art. Nekrasov introduces folklore elements into the text of the poem "directly" (in the form of stylizations) and "indirectly" (as quotations, characteristic devices and images). As an "arsenal" of artistic means, he uses not only folk songs (corvee, soldier, burlatskaya, etc.), sayings, proverbs, riddles, but also larger folklore genres: a fairy tale (seven wandering heroes, a talking bird-chiffchaff, a tablecloth - samobranka), epic (the image of Saveliy). “Praise the grass in a haystack, and the master in a coffin”, “I would be glad to heaven, but where is the door?”, “Flies - is silent, lies - is silent, when he dies, then he roars”, “does not bark, does not bite, but doesn’t let you into the house”, “peas scattered on seventy roads”, “Well, it’s light in the world of God! Good, easy, clear in the heart,” etc.

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Genre originality Nekrasov was right when he called his poem "peasant epic". Indeed, it is characterized by the features of the epic - the largest and most monumental form of fiction: a branched plot, many characters, national-historical problems, a popular view of reality. Researchers of N.A. Nekrasov’s work most often define the genre “To whom it is good to live in Russia” as an epic poem.

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Recall the content of the poem How many truth-seekers meet at the crossroads? 7 List the villages where men live. Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Neelovo, Crop failure What is the essence of the dispute between the peasants in the poem? "Who lives happily, freely in Russia?" What oath do the seven seekers of truth take? “Don’t toss and turn in the houses, ... As long as the disputed case is not resolved.”

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Appear! if it turns out that you live happily ... 1. The deacon dismissed Happiness In complacency ... If the sun warms me Yes, I’ll skip the braid ... 2. An old old woman ... in the fall Up to a thousand rep was born On a small ridge ... not killed! I walked neither full nor hungry, But I did not give in to death! 4. Stonemason-Olonchanin If I wake up before the sun Yes, I will straighten up by midnight So I will crush the mountain!

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Happiness 5. A man with shortness of breath ... fortunately And I got home, .. And it became easier for me ... 6. Yard man I was a beloved slave, My wife is a beloved slave ... 7. Belarusian peasant And our happiness is in bread: nazhuyus ... 8. A man with a twisted cheekbone Three of my comrades Broke bears, And I live, God is merciful! 9. Ragged beggars We are at the threshold of a shopkeeper Meets us with alms Hey, peasant happiness! Leaky with patches, Hunchbacked with calluses... CONCLUSION:

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Conclusion N.A. Nekrasov did not complete the poem “Who Lives Well in Russia”, but he completed his task: he created a large-scale work about folk life at a turning point in history. Appeal to the motif of the road allowed him to include a large number of events and mass scenes in the poem. A deep knowledge of folk traditions and culture helped to create vivid images. The use of elements of oral folk art contributed to the transfer of the specifics of the folk language. According to the correct remark of the writer G.I. Uspensky, Nekrasov appeared in the poem “To whom it is good to live in Russia” as “the most sincere exponent of the essence of the Russian soul - a passionate, thirsty life, spoiled by thousands of bad influences, torn from these fetters to freedom, to the light, to the truth…”

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Material used: 1. Wikipedia - free encyclopedia http://ru.wikipedia 2. Illustrations to the works of N.A.Nekrasov 3. Tests by I.N.Korshunova, E.Yu.Lipina. Moscow: Bustard, 2000

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According to the researchers, "it is impossible to establish the exact date of the start of work on the poem, but it is clear that the starting point for the emergence of its idea was 1861." In her Nekrasov, in his own words, "thought to present in a coherent story everything that he knows about the people, everything that he happened to hear from their lips." “It will be the epic of modern peasant life,” the poet said.

By 1865, the first part of the work was basically completed. The same year, 1865, researchers date the emergence of the concept of "Last Child" and "Peasant Woman". "Last Child" was completed in 1872, "Peasant Woman" - in 1873. At the same time, in 1873-1874, "A Feast for the Whole World" was conceived, on which the poet worked in 1876-1877. The poem was left unfinished. The dying Nekrasov bitterly told one of his contemporaries that his poem is "such a thing that only as a whole can have its own meaning." “Beginning,” the author admitted, “I did not see clearly where it would end, but now everything has worked out for me, and I feel that the poem would win and win.”

The incompleteness of the poem and the duration of work on it, which also affected the evolution of the author's thought, the author's task, make it extremely difficult to solve the problem of design, which has not accidentally become one of the debatable ones for non-beautiful scholars.

A clear storyline is outlined in the “Prologue” - seven temporarily liable peasants who accidentally met, argued “who lives happily, freely in Russia”: a landowner, an official, a priest, a “fat-bellied merchant”, “a noble boyar, a sovereign minister” or a tsar. Without resolving the dispute, they “promised each other” “not to toss and turn in the houses”, “not to see either the wives or the little guys”, “until they find out, / No matter how it is - for sure, / Who lives happily, / At ease in Russia."

How to interpret this storyline? Did Nekrasov want to show in the poem that only the “tops” are happy, or did he decide to create a picture of a universal painful, difficult existence in Russia? After all, the first possible “candidates” for the lucky ones met by the peasants - the priest and the landowner painted very sad pictures of the life of the entire priestly and landlord class. And the landowner even considers the question itself: is he happy, he perceives it as a joke and jokingly, “like a doctor, everyone’s hand / He felt, looked into their faces, / Grabbed his sides / And rolled with laughter ... ”The question of landowner happiness seems to him ridiculous. At the same time, each of the narrators, both the priest and the landowner, complaining about his share, opens up the reader the opportunity to see the causes of their misfortunes. All of them are not of a personal nature, but are connected with the life of the country, with the poverty of the peasantry and the ruin after the reform of 1861 of the landowners.

Nekrasov's draft sketches contained the chapter "Smertushka", which told about the plight in Russia during the anthrax epidemic. In this chapter, the peasants listen to the story of the official's misfortunes. After this chapter, Nekrasov, according to his confession, "ends with that peasant who claimed that the official was happy." But in this chapter, as can be judged from the remaining notes, the story of the moral suffering of an official who was forced to take the last crumbs from the peasants opens up new aspects of a single picture of all-Russian life, the hardships and sufferings of the people.

In the author's plan for the continuation of the poem - the arrival of the peasants in "Peter" and a meeting with the "sovereign minister" and the tsar, who, perhaps, also had to tell about their deeds and troubles. At the end of the poem, Nekrasov, according to the recollections of people close to him, wanted to complete the story of the misfortunes of Russia with a general pessimistic conclusion: it is good to live in Russia only for a drunk. Conveying his idea from Nekrasov’s words, Gleb Uspensky wrote: “Having not found a happy person in Russia, the wandering peasants return to their seven villages: Gorelov, Neelovo, etc. These villages are adjacent, that is, they stand close to each other, and from each there is a path to the tavern. Here, at this tavern, they meet a man who has drunk himself from the circle, “girded with a bast,” and with him, for a glass, they will find out who has a good life.

And if the poem developed only according to this outlined scheme: consistently telling about the meetings of wanderers with representatives of all classes, about troubles and sorrows - priests and landowners, officials and peasants - then the author's intention could be understood as a desire to show the illusory well-being in Russia of all estates - from the peasantry to the nobility.

But Nekrasov already in the first part deviates from the main storyline: after meeting with the priest, the men go to the "village fair" to question "men and women", to look for happy ones among them. The chapter from part two - "Last Child" - is not connected with the storyline outlined in the "Prologue". She presents one of the episodes on the path of the peasants: a story about the "stupid comedy" played by the Vakhlaki peasants. After the "Last Child" Nekrasov writes the chapter "Peasant Woman", dedicated to the fate of two peasants - Matryona Timofeevna and Savely Korchagin. But here, too, Nekrasov complicates the task to the utmost: behind the stories of two peasants, a generalized, broad picture of the life of the entire Russian peasantry arises. Almost all aspects of this life are affected by Nekrasov: the upbringing of children, the problem of marriage, intra-family relations, the problem of "recruitment", the relationship of peasants with the authorities (from the smallest rulers of their destinies - burmisters and managers - to landowners and governors).

In the last years of his life, Nekrasov, apparently clearly deviating from the planned scheme, is working on the chapter “A Feast for the Whole World”, the central theme of which is the tragic past of the Russian people, the search for the causes of a national tragedy and reflection on the future fate of the people.

It is impossible not to notice that some other storylines outlined in the Prologue are not developed. So, it can be assumed that the search for a happy person should have taken place against the backdrop of a national disaster: in the Prologue and the first part of the poem, the thought of impending famine is the leitmotif. Hunger also prophesies the description of winter and spring, it is foreshadowed by the priest met by the peasants, the "feisty old believer." Like a terrible prophecy, for example, the words of a priest sound:

Pray Orthodox!
Great disaster threatens
And this year:
Winter was fierce
Spring is rainy
It would be necessary to sow for a long time,
And on the fields - water!

But these prophecies disappear in later parts of the poem. In the chapters created by Nekrasov from the second and third parts, on the contrary, the richness of the cultivated crop, the beauty of the fields of rye and wheat, the peasant joy at the sight of the future harvest are emphasized.

Another planned line does not find development either - the prophecy-warning of the warbler bird, which gave the peasants a self-assembly tablecloth, that they should not ask the tablecloth for more than what they are supposed to, otherwise "there will be trouble." According to the traditions of the folk tale, on which the Prologue is built, this warning should have been fulfilled. But it is not performed, moreover, in "A Feast for the Whole World", written by Nekrasov in 1876-1877, the tablecloth itself disappears.

At one time, V.E. Evgeniev-Maksimov expressed the point of view accepted by many researchers of the poem: that its intention was changing. “Under the influence of what was happening in the country,” suggested V.E. Evgeniev-Maksimov, - the poet resolutely pushes into the background the question of the happiness of the "fat-bellied merchant", "official", "noble boyar - minister of the sovereign", finally, the "tsar" and entirely devoted his poem to the question of how the people lived and what paths lead to people's happiness. B.Ya. writes about the same. Bukhshtab: “The theme of the lack of happiness in the life of the people already in the first part of the poem prevails over the theme of the master's grief, and in further parts it completely displaces it.<...>At some stage of the work on the poem, the idea to ask the owners of life whether they are happy, completely disappeared or was pushed aside. The idea that the idea changed during the work on the poem is shared by V.V. Prokshin. In his opinion, the original idea was supplanted by a new idea - to show the evolution of wanderers: “travel quickly makes men wiser. Their new thoughts and intentions are revealed in a new storyline in the search for true people's happiness. This second line not only complements, but resolutely supplants the first.

A different point of view was expressed by K.I. Chukovsky. He argued that the “genuine intention” of the poem initially consisted in the author’s desire to show “how deeply unhappy the people “beneficial” by the notorious reform”, “and only to mask this secret intention, the poet put forward the problem of the well-being of merchants, landowners, priests and royal dignitaries , which really had nothing to do with the plot." Rightly objecting to K. Chukovsky, B.Ya. Bukhshtab points out the vulnerability of this judgment: the theme of people's suffering is the central theme of Nekrasov's works, and in order to address it, there was no need for a disguise plot.

However, a number of researchers, with a certain clarification, share the position of K.I. Chukovsky, for example, L.A. Evstigneeva. She defines Nekrasov's secret intention differently, seeing it in the poet's desire to show that the happiness of the people is in his own hands. In other words, the meaning of the poem is in the call for a peasant revolution. Comparing different editions of the poem, L.A. Evstigneeva notes that fairy-tale images did not appear immediately, but only in the second edition of the poem. One of their main functions, according to the researcher, is to "disguise the revolutionary meaning of the poem." But at the same time, they are called upon not only to be a means of Aesopian narration. “The special form of folk poetic tale found by Nekrasov organically included elements of folklore: fairy tales, songs, epics, parables, etc. The same chiffchaff bird that gives the peasants a magic self-assembly tablecloth answers their question about happiness and contentment: "Find - you will find it yourself." So, already in the Prologue, Nekrasov’s central idea is born that the happiness of the people is in their own hands, ”L.A. Evstigneeva.

The researcher sees proof of his point of view already in the fact that already in the first part Nekrasov deviates from the plot scheme outlined in the Prologue: the truth-seekers, contrary to their own plans, begin to look for the lucky ones among the peasants. This indicates, according to L.A. Evstigneeva, that "the action of the poem develops not according to the plot scheme, but in accordance with the development of Nekrasov's innermost intention." Based on the study of both the final text and rough drafts, the researcher concludes: “<...>The widespread opinion about a fundamental change in the idea of ​​the poem is not confirmed by the analysis of the manuscripts. There was an embodiment of the idea, its implementation and, along the way, complication, but not evolution as such. The architectonics of the poem reflected this process. The peculiarity of the compositional structure of “Who Lives Well in Russia” lies in the fact that it is based not on the development of the plot, but on the realization of Nekrasov’s grandiose idea - about the inevitability of the people’s revolution - born at the moment of the highest rise of the liberation struggle of the 60s.

A similar point of view is also expressed by M.V. Teplinskiy. He believes that “Nekrasov’s plan from the very beginning was not identical to peasant ideas about the direction of the search for the alleged lucky man. The poem was structured in such a way as not only to show the falsity of peasant illusions, but also to lead wanderers (and readers along with them) to the perception of the revolutionary democratic idea of ​​the need to fight for people's happiness. Nekrasov had to prove that Russian reality itself forces the wanderers to change their original point of view. Thus, according to the researcher, the idea is to show the way to people's happiness.

Summing up the researchers' reflections, it should be said that Nekrasov's idea cannot be reduced to one idea, to one thought. Creating "an epic of peasant life", the poet sought to cover in his poem all aspects of people's life, all the problems that the reform clearly revealed: the poverty of the peasants, and the moral consequences of the "age-old ailment" - slavery, which formed "habits", certain ideas, norms of behavior and attitude to life. According to the fair observation of F.M. Dostoevsky, the fate of the people is determined by the national character. This idea turns out to be very close to the author of the poem “Who in Russia should live well”. A journey through Russia also becomes a journey into the depths of the Russian soul, reveals the Russian soul and ultimately explains the vicissitudes of Russian history.

But no less important is another meaning of the journey that the characters undertake at the behest of the author. The plot of the journey, known in ancient Russian literature, was of particular importance: the movement of the heroes of ancient Russian hagiographical works in the geographical space became “moving along the vertical scale of religious and moral values”, and “geography acted as a kind of knowledge”. The researchers noted the "special attitude to the traveler and the journey" among the ancient Russian scribes: "a long journey increases the holiness of a person." This perception of the journey as a moral quest, the moral improvement of a person is also fully characteristic of Nekrasov. The journey of his wanderers symbolizes Russia, seeking the truth, Russia, "awakened" and "full of strength" to find the answer to the question about the causes of its misfortune, about the "secret" of "people's contentment".

”was conducted by the writer for more than one year. As Nekrasov himself said, this was his favorite brainchild. In it, he wanted to talk about the hard and harsh life in Russia at the end of the 19th century. This narrative was not the most flattering to some sections of society, so the work had an ambiguous fate.

History of creation

Work on the poem began in the early 60s of the 19th century. The mentioned exiled Poles testify to this. The uprising itself and their arrest took place in 1863-1864. The first part of the manuscript was marked by the author himself in 1865.

Nekrasov began to continue work on the poem only in the 70s. The second, third and fourth parts were released in 1872, 1873 and 1876 respectively. In general, Nikolai Alekseevich planned to write 7 parts according to some data, 8 parts according to others. However, due to severe illness, he was unable to do so.

Already in 1866, the prologue of the poem appeared in the first issue of the Sovremennik magazine. Nekrasov printed the first part for 4 years. This was due to the unfavorable attitude of censorship towards the work. In addition, the position of the printed edition itself was rather precarious. Immediately after its release, the censorship committee spoke unflatteringly about the poem. Although they allowed it to be published, they sent their comments to the highest censorship authority. The very same first part was published in its entirety only eight years after writing.

The following parts of the poem, published later, aroused even more indignation and disapproval of censorship. This dissatisfaction was argued by the fact that the work is clearly negative in nature and attacks on the nobility. All parts were printed on the pages of Otechestvennye Zapiski. The author did not see a separate edition of the work.

In recent years, Nekrasov was seriously ill, but continued to actively oppose censorship. They did not want to publish the fourth part of the poem. Nikolai Alekseevich made many concessions. He rewrote and crossed out many episodes. He even wrote a praise to the king, but this did not have any effect. The manuscript was published only in 1881 after the death of the writer.

Plot

At the beginning of the story, the main characters are asked the question of who should live well in Russia. 6 options were presented: to the landowner, the official, the priest, the merchant, and the king. The heroes decide not to return home until they get an answer to this question.

The poem consists of, but it is not complete. Anticipating his imminent death, Nekrasov finished the work in a hurry. There has never been a clear and concise answer.

The poem was written by Nekrasov. She took her place in the Russian classics in literature, but she had even more significance for the author himself. The poem is his creative legacy.

This work has become a kind of collection of all the thoughts and ideas that Nekrasov previously wrote in his other works. It took thirty years of his life. The poem was not published to the end during the life of the author, which he deeply regretted.

According to his sister, it was very sad for Nekrasov that he could not finish the work of his whole life. So she was dear to him. The writer has invested

All of yourself, your thoughts and soul. The final edition of "To whom it is good to live in Russia" was in 1881. Nekrasov did not live to see this moment for three years.

When exactly Nekrasov began to write the poem, it is difficult to say. Opinions differ here. Some say that it was in 1861. When serfdom was abolished, others argue, arguing that the beginning was laid in 1850 and even in 1863. But the fact that the writer worked on the creation with special effort, bearing images and episodes separately, was no secret to anyone.

But not everything was smooth. The creation, which was so dear to Nekrasov, was very often condemned

From the side of censorship. It was not allowed to be printed. Already before publication, censorship cut out Nekrasov's works, which led him to great despondency, because he had high hopes for his poem. But Nekrasov did not give up his positions. The world recognized this creation one by one.

The chapters were published separately. The author could not see the last of them printed. She also did not escape the fate of being condemned by censorship. And it was published only after Saltykov-Shchedrin came to replace Nekrasov in Otechestvennye Zapiski.

Subsequently, the textual critics had a hard time putting all the parts together for editing and publishing. The author himself did not leave any recommendation and instructions for the sequence of their publication, according to which he planned "Who should live well in Russia."

It was not possible to publish the poem in the same way as Nekrasov wrote it. Although it is believed that his heirs did it that way. But in 1920, opinions diverged again, because, according to Chukovsky, he found the words of the author himself, which says that “A Feast for the Whole World” is following the “Last Child”. Based on this opinion, the poem was again reprinted.

Nekrasov gave many years of his life to work on a poem, which he called his “beloved brainchild”. “I decided,” said Nekrasov, “to state in a coherent story everything that I know about the people, everything that I happened to hear from their lips, and I started “Who should live well in Russia.” It will be the epic of modern peasant life.” The writer accumulated material for the poem, according to his confession, "word by word for twenty years." Death interrupted this gigantic work.

The poem remained unfinished. Shortly before his death, the poet said: “One thing,

What I deeply regret is that I did not finish my poem “Who in Russia should live well”.

Nekrasov began work on the poem in the first half of the 60s of the XIX century. The manuscript of the first part of the poem was marked by Nekrasov in 1865. In that year the first part of the poem had already been written, although it had evidently begun a few years earlier.

The mention in the first part of the exiled Poles (chapter "Landowner") allows us to consider 1863 as the date before which this chapter could not be written, since the suppression of the uprising in Poland dates back to 1863-1864.

However, the first sketches for the poem could have appeared earlier. This is indicated

For example, in the memoirs of G. Potanin, who, describing his visit to Nekrasov’s apartment in the autumn of 1860, conveys the following words of the poet: “I ... wrote for a long time yesterday, but I didn’t finish writing a little - I’ll finish now ...” These were sketches of his beautiful poem “To whom in Russia to live well". It was out of print for a long time after that.”

Thus, it can be assumed that some images and episodes of the future poem, the material for which was collected over many years, arose in the creative imagination of the poet and were partially embodied in verses earlier than 1865, which dated the manuscript of the first part of the poem.

Nekrasov began to continue his work only in the 70s, after a seven-year break. The second, third and fourth parts of the poem follow one after another at short intervals: "Last Child" was created in 1872, "Peasant Woman" - in July-August 1873, "Feast - for the whole world" - in the autumn of 1876.

The publication of the poem Nekrasov began shortly after the completion of work on the first part. Already in the January book of Sovremennik for 1866, the prologue of the poem appeared. The printing of the first part lasted for four years.

Fearing to shake the already precarious position of Sovremennik, Nekrasov refrained from publishing the subsequent chapters of the first part of the poem.

Nekrasov was afraid of censorship persecution, which began immediately after the release of the first chapter of the poem (“Pop”), published in 1868 in the first issue of the new Nekrasov magazine “Domestic Notes”. The censor A. Lebedev gave the following description of this chapter: “In the aforementioned poem, like his other works, Nekrasov remained true to his direction; in it, he tries to present the gloomy and sad side of the Russian person with his grief and material shortcomings ... in it there are ... places that are sharp in their indecency. The censorship committee, although it allowed the book “Notes of the Fatherland” to be printed, nevertheless sent a disapproving opinion about the poem “Who Lives Well in Russia” to the highest censorship authority.

The subsequent chapters of the first part of the poem were published in the February issues of Notes of the Fatherland for 1869 (Country Fair and Drunk Night) and 1870 (Happy and Landowner). The entire first part of the poem appeared in print only eight years after it was written.

The publication of The Last One (Notes of the Fatherland, 1873, No. 2) caused new, even greater cavils from the censors, who believed that this part of the poem “is distinguished ... by the extreme disgrace of the content ... is in the nature of a libel on the entire nobility.”

The next part of the poem, “Peasant Woman”, created by Nekrasov in the summer of 1873, was published in the winter of 1874 in the January book “Notes of the Fatherland”.

Nekrasov never saw a separate edition of the poem during his lifetime.

In the last year of his life, Nekrasov, having returned seriously ill from the Crimea, where he had basically completed the fourth part of the poem - “Feast - for the whole world”, with amazing energy and perseverance entered into combat with censorship, hoping to print “Feast ...”. This part of the poem was especially virulently attacked by the censors. The censor wrote that he finds “the entire poem “Feast for the Whole World” extremely harmful in its content, since it can arouse hostile feelings between the two estates, and that it is especially insulting to the nobility, who so recently enjoyed the rights of landlords ...”.

However, Nekrasov did not stop fighting censorship. Bedridden by illness, he stubbornly continued to seek the publication of "The Feast ...". He alters the text, shortens it, crosses it out. “Here it is, our craft as a writer,” complained Nekrasov. - When I began my literary activity and wrote my first thing, I immediately met with scissors; 37 years have passed since then, and here I am, dying, writing my last work, and again I encounter the same scissors!”

Having “spoiled” the text of the fourth part of the poem (as the poet called the alteration of the work for the sake of censorship), Nekrasov counted on permission. However, "Feast - for the whole world" was again banned. "Unfortunately," Saltykov-Shchedrin recalled, "it's almost useless to bother: everything is so full of hatred and threats that it's hard to approach even from a distance." But even after that, Nekrasov still did not lay down his arms and decided to “approach”, as a last resort, the head of the Main Directorate for Censorship V. Grigoriev, who, back in the spring of 1876, promised him “his personal intercession” and, according to rumors, came down through F. Dostoevsky, allegedly considered “Feast for the Whole World” “totally possible for publication”.

Nekrasov intended to bypass censorship altogether, with the permission of the tsar himself. For this, the poet wanted to use his acquaintance with the Minister of the Court, Count Adlerberg, and also resort to the mediation of S. Botkin, who was at that time the court physician (Botkin, who treated Nekrasov, was dedicated to “Feast - for the whole world”). Obviously, it was precisely for this case that Nekrasov inserted into the text of the poem “with gnashing of teeth” the well-known lines dedicated to the tsar “Glory to the people who gave freedom!”.

We do not know whether Nekrasov took real steps in this direction or abandoned his intention, realizing the futility of the hassle.

“Feast - for the whole world” remained under censorship until 1881, when it appeared in the second book of “Notes of the Fatherland”, albeit with large reductions and distortions: the songs “Merry”, “Corvee”, “Soldier”, “ There is an oak deck ... ”and others. Most of the excerpts thrown out by censorship from “A Feast for the Whole World” were first made public only in 1908, and the entire poem, in an uncensored edition, was published in 1920 by K. I. Chukovsky.

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