Questions and tasks for discussing “Prologue. “Who lives well in Rus'”: “Pop” (chapter analysis) Both old and new

The main points of the teacher's story 1. The idea of the poem. “The people are liberated, but are the people happy?” - this line from “Elegy” explains N.A. Nekrasov’s position in relation to the Peasant Reform of 1861, which only formally deprived the landowners of their former power, but in fact deceived and robbed peasant Rus'. The poem was begun shortly after the Peasant Reform. Nekrasov considered its goal to be the depiction of the dispossessed peasantry, among whom - as in all of Russia - there is no happy person.

The search for happiness among the upper echelons of society was for Nekrasov only a compositional device. The happiness of the “strong” and “well-fed” was beyond doubt for him. The very word “lucky,” according to Nekrasov, is a synonym for a representative of the privileged classes. (Cf. “... but the happy are deaf to good” - “Reflections at the main entrance.”) Depicting the ruling classes (priest, landowner), Nekrasov first of all focuses on the fact that the reform hit not so much “with one end at the master”, but "different people like men."

2. The history of the creation of the poem and its composition.

The poet worked on the poem from 1863 to 1877, i.e. about 14 years. During this time, his plan changed, but the poem was never completed by the author, so there is no consensus in criticism about its composition. The poet calls the wanderers “time-bound,” which shows that the poem was begun no later than 1863, since later this term was very rarely applied to peasants. Under the chapter “Landowner” there is a date set by the author - 1865, which indicates that before that the poet worked on its first part.

Dates of writing other chapters: “The Last One,” 1872; "Peasant Woman", 1873; "A Feast for the Whole World", 1877. Nekrasov wrote “A Feast for the Whole World” while already in a state of mortal illness, but he did not consider this part to be the last, intending to continue the poem with the image of wanderers in St. Petersburg. Literary critic V.

V. Gippius, in the article “On the study of the poem “Who Lives Well in Rus'” back in 1934, wrote: “The poem remained unfinished, the poet’s intention was unclear; individual parts of the poem followed each other at different times and not always in sequential order. Two questions that are of primary importance in the study of the poem still remain controversial: 1) about the relative position of the parts that have come down to us and 2) about the reconstruction of the unwritten parts and, above all, the denouement. Both issues are obviously closely related, and they have to be solved together.” It was V.V. Gippius who found in the poem itself objective indications of the sequence of parts: “Time is calculated in it “according to the calendar”: the action of the “Prologue” begins in the spring, when birds build nests and the cuckoo crows.

In the chapter “Pop” the wanderers say: “And the time is not early, the month of May is approaching.” In the chapter “Rural Fair” there is a mention: “The weather only stared at St. Nicholas of the spring”; Apparently, on St. Nicholas Day (May 9, old style) the fair itself takes place. “The Last One” also begins with the exact date: “Petrovka. It's a hot time. Haymaking is in full swing." In “A Feast for the Whole World” the haymaking is already over: the peasants are going to the market with hay. Finally, in “The Peasant Woman” there is the harvest.

The events described in “A Feast for the Whole World” refer to early autumn (Gregory is picking mushrooms), and the “St. Petersburg part” conceived but not implemented by Nekrasov was supposed to take place in winter, when wanderers would come to St. Petersburg to seek access “to the noble boyar , the sovereign's minister." It can be assumed that the poem could have ended with the St. Petersburg episodes.

You can invite students to conduct research work with the text themselves and find in it indications of the temporal sequence of parts. However, in modern publications, chapters are arranged according to the time they were written. Questions and tasks for discussing “Prologue” 1. What is the essence of the dispute between the men? What oath do they take at the end of the Prologue? (“Don’t toss and turn in little houses... until they find out... who lives happily and at ease in Rus'?”) 2.

What folklore motifs appear in the Prologue? (Fantastic elements of Russian fairy tales; numberSeven; folk signs associated with peasant labor and life; riddles; humanizing the natural world; stylistic manner of leisurely folklore storytelling, etc.) 3. What objective realities and names speak about the difficult life of a peasant in the post-reform period? 4. What is the plot and compositional role of the “Prologue” in the poem? Can we consider that “Prologue” is the author’s bid for a new image of the “encyclopedia of Russian life”, this time primarily the life of the people, peasants? Questions and tasks for discussing the chapter “Pop” 1.

Did the men find happiness in this chapter? Why does the priest himself consider himself unhappy? Is this true? 2. How does the chapter depict the situation of the peasants? What troubles befall them? 3. What words and expressions paint figurative pictures of the life of the priest and peasants? What is the author's attitude towards them? 4. What folkloric elements can be seen in the chapter? Questions and tasks for discussing the chapter “Rural Fair” 1.

What life circumstances, according to Nekrasov, prevented the peasants from being happy? 2. How do you see Pavlusha Veretennikov?

What is his lifestyle? What author's characteristics of this image did you notice? What is its compositional role in the chapter? 3. What meaning does the author give to the image of a bench “with paintings and books” at a fair? What is his attitude towards public education?

4. What mood does this chapter evoke? Why, despite adversity, did the Russian peasant not consider himself unhappy? What qualities of the Russian peasant do the author admire? 5. How is the folklore flavor of the poem reflected in the chapter? Conclusions. Nekrasov, following Pushkin and Gogol, decided to depict a broad canvas of the life of the Russian people and their main mass - the Russian peasant of the post-reform era, to show the predatory nature of the Peasant Reform and the deterioration of the people's lot.

At the same time, the author’s task also included a satirical depiction of the “tops,” where the poet follows Gogol’s traditions. But the main thing is to demonstrate the talent, will, perseverance and optimism of the Russian peasant. In its stylistic features and poetic intonations, the poem is close to works of folklore. The composition of the poem is complex primarily because the author's intentions changed over time, the work remained unfinished, and a number of fragments were not published due to censorship restrictions.

The first chapter tells about a meeting between truth-seekers and a priest. What is its ideological and artistic meaning? Expecting to find someone happy “at the top,” men are primarily guided by the opinion that the basis of every person’s happiness is “wealth,” and as long as they encounter “craftsmen, beggars, / Soldiers, coachmen” and “their brother, a peasant-basket-maker,” neither thoughts ask

How is it for them - is it easy or difficult?

Lives in Rus'?

It’s clear: “What happiness is there?”

And the picture of a cold spring with poor shoots in the fields, and the sad view of Russian villages, and the background with the participation of a poor, tormented people - all inspires wanderers and the reader with disturbing thoughts about the people's fate, thereby preparing them internally for a meeting with the first “lucky one” - the priest. The priest's happiness in Luke's view is depicted as follows:

The priests live like princes...

Raspberries are not life!

Popova porridge - with butter,

Popov pie - with filling,

Popov's cabbage soup - with smelt!

etc.

And when the men ask the priest whether the priest’s life is sweet, and when they agree with the priest that the prerequisites for happiness are “peace, wealth, honor,” it seems that the priest’s confession will follow the path outlined by Luke’s colorful sketch. But Nekrasov gives the movement of the main idea of the poem an unexpected turn. The priest took the peasants' issue very seriously. Before telling them the “truth, the truth,” he “looked down, thought,” and began to talk not at all about “porridge with butter.”

In the chapter “Pop,” the problem of happiness is revealed not only in a social sense (“Is the life of a priest sweet?”), but also in a moral and psychological sense (“How are you living at ease, happily / Are you living, honest father?”). Answering the second question, the priest in his confession is forced to talk about what he sees as the true happiness of a person. The narration in connection with the priest's story acquires a high teaching pathos.

The truth-seekers met not a high-ranking shepherd, but an ordinary rural priest. The lower rural clergy in the 60s constituted the largest layer of the Russian intelligentsia. As a rule, rural priests knew well the life of the common people. Of course, this lower clergy was not homogeneous: there were cynics, drunkards, and money-grubbers, but there were also those who were close to the needs of the peasants and understood their aspirations. Among the rural clergy there were people who were in opposition to the higher church circles and to the civil authorities. We must not forget that a significant part of the democratic intelligentsia of the 60s came from among the rural clergy.

The image of the priest encountered by the wanderers is not without its own kind of tragedy. This is the type of person characteristic of the 60s, an era of historical rupture, when the feeling of the catastrophic nature of modern life either pushed honest and thoughtful people of the mainstream onto the path of struggle, or drove them into a dead end of pessimism and hopelessness. The priest drawn by Nekrasov is one of those humane and moral people who live an intense spiritual life, observe with anxiety and pain the general ill-being, painfully and truthfully striving to determine their place in life. For such a person, happiness is impossible without peace of mind, satisfaction with oneself, with one’s life. There is no peace in the life of the “examined” priest not only because

Sick, dying,

Born into the world

They don't choose time

and the priest must go wherever he is called at any time. Much heavier than physical fatigue is moral torment: “the soul is tired, it hurts” to look at human suffering, at the grief of a poor, orphaned, family that has lost its breadwinner. The priest remembers with pain those moments when

The old woman, the mother of the dead man,

Look, he's reaching out with the bony one

Calloused hand.

The soul will turn over,

How they jingle in this little hand

Two copper coins!

Painting before his listeners a stunning picture of popular poverty and suffering, the priest not only denies the possibility of his own personal happiness in an atmosphere of nationwide grief, but instills an idea that, using Nekrasov’s later poetic formula, can be expressed in words:

Happiness of noble minds

See contentment around.

The priest of the first chapter is not indifferent to the people's fate, and he is not indifferent to the people's opinion. What kind of respect do people have for the priest?

Who do you call

Foal breed?

...Who are you writing about?

You are joker fairy tales

And the songs are obscene

And all sorts of blasphemy?..

These direct questions from the priest to the wanderers reveal the disrespectful attitude towards the clergy found among the peasants. And although the truth-seekers are embarrassed in front of the priest standing next to him for the popular opinion that is so offensive to him (the wanderers “groan, shift,” “look down, remain silent”), they do not deny the prevalence of this opinion. The well-known validity of the hostile and ironic attitude of the people towards the clergy is proven by the priest’s story about the sources of the priest’s “wealth”. Where is it from? Bribes, handouts from landowners, but the main source of priestly income is collecting the last pennies from the people (“Live from the peasants alone”). The priest understands that “the peasant himself is in need,” that

With so much work for pennies

Life is hard.

He cannot forget these copper nickels that jingled in the old woman’s hand, but even he, honest and conscientious, takes them, these pennies of labor, because “if you don’t take it, you have nothing to live on.” The confession story of the priest is structured as a judgment on the life of the class to which he himself belongs, a judgment on the life of his “spiritual brethren”, on his own life, for collecting people’s pennies is a source of eternal pain for him.

As a result of a conversation with the priest, truth-seekers begin to understand that “man does not live by bread alone,” that “porridge with butter” is not enough for happiness if you have it alone, that it’s hard for an honest person to live on his own, and those who live on someone else’s labor, deceit, are worthy only of condemnation and contempt. Happiness based on untruth is not happiness - this is the conclusion of the wanderers.

Well, here's what you've praised,

Popov's life -

they attack “with selective strong abuse / On poor Luka.”

Consciousness of the inner rightness of one’s life is a prerequisite for a person’s happiness, the poet teaches the contemporary reader.

"Don't go back to the little houses... until they find out... who lives happily and at ease in Rus'?"). The men decide that until they find out who lives “fun, freely in Rus',” they will not return home.

What folklore motifs appear in the Prologue? Slide 13.

Fantastic elements of Russian fairy tales: a warbler bird who asks to let her chick go, and in return tells how to find a self-assembled tablecloth; self-assembled tablecloth.

number seven: 7 men.

Folk signs associated with peasant labor and life; riddles; humanizing the natural world; stylistic manner of leisurely folklore storytelling, etc. .

Formula for finding happiness. Slide 14.

landowner

Official

Priest (pop)

Merchant

Nobleman

Minister

Tsar

What do you think this formula means? Compositional design or level of national self-awareness?

The level of national self-awareness, i.e. its limitations - men understand happiness in a primitive way, reducing it to a well-fed life and wealth.

Work in groups.

Questions and tasks for discussing the chapter "Pop" Group 1

Each group member receives his own task. Then fill out the summary table. They choose someone who will present the work of the group.

2. In what formula does the priest collect ideas about happiness that are vague for the wanderers themselves? Does he agree with the peasants?

3. Did the men find happiness in this chapter? Why does the priest himself consider himself unhappy? Is this true?

4. How does the chapter portray the situation of the peasants? What troubles befall them?

5. What words and expressions paint figurative pictures of the life of the priest and peasants? What is the author's attitude towards them?

6.What folklore elements can be seen in the chapter?

Group 1 worksheet. (answer options)

question	quote	conclusion
Can we consider that the image of Rus' constantly accompanies the wanderings of men and is a kind of “hero” of the poem?	Forests, wet meadows, Russian streams and rivers are good in spring! Our villages are poor, and the peasants in them are sick...	The chapter “Pop” begins with a landscape; the image of Rus' constantly accompanies the men.
In what formula does the priest collect ideas about happiness that are vague for the wanderers themselves? Does he agree with the peasants?	Peace, wealth, honor	The priest does not agree with the peasants. He denies this formula of happiness
Did the men find happiness in this chapter? Why does the priest himself consider himself unhappy? Is this true?	Well, here's your vaunted, Popov's life! Peace: “how does a priest’s son get a diploma”, “the sick, the dying, the one born into the world do not choose time”, “In winter, in severe frosts, and in spring floods, go where you are called!” “There is no heart that can endure without some trembling the death rattle, the funeral sob, the orphan’s sadness.” Honor: “Who do you call the foal breed?” “Who are you composing jokey tales about, and obscene songs, and all sorts of blasphemy?” “The sedate mother-priest, the innocent daughter of the priest, every seminarian - How do you honor? To whom you follow, like a gelding, Shout: “ho-ho-ho” Wealth: in the past, when gentlemen were rich and generously paid for services during births, christenings, weddings and funerals, priests lived well. “They were fruitful and multiplied And they allowed us to live...” Now the time is not right - the people’s offerings to the priest are very modest: “... worldly hryvnias, Yes, pies on holidays, Yes, eggs, O Holy One.” You won’t get rich from this.” “... not take it, there’s nothing to live with”	Peace is life without mental expenditure, without troublesome activities, although they are needed by others. Honor is the desire for universal respect. Dreams of riches received as a gift.
How does the chapter portray the situation of the peasants? What troubles befall them?	Our land is meager, sands, swamps, mosses... There is nowhere to go with the bread!.. you will sell it for a mere trifle...	The life of a peasant is joyless, bitter and difficult.
What words and expressions paint figurative pictures of the life of the priest and peasants? What is the author's attitude towards them?	And if the earth-nurse gets enough of the cheese... The path is the road, the sun-grandfather The sun is red, Yes, women are sad, wet-nurses, drinkers, slaves, pilgrims and eternal workers...	Personifications Comparisons Vernacular Limitless pain for the people, sympathy, understanding, care The priest is close to the people, sympathizes with them, will support them in sorrow and in joy
What folkloric elements can be seen in the chapter?	Epithets Repetition Fairy-tale landscape Folk signs: send a cool rainbow...	Folklore lines help to become familiar with the inner life, the soul of the people.

Slide 16-17.

The teacher's word (to the conclusion): in the second half of the 19th century, the problem of the clergy was one of the most pressing. Without receiving any permanent salary, the priest lived only on the offerings of his parishioners. Already from entering theological schools, which were in extreme poverty, future priests experienced moral and physical suffering.

Questions and tasks for discussing Chapter 2

"Rural fair" Slide 18-19

5. How is the folklore flavor of the poem reflected in the chapter?

Let us summarize the analysis of the chapter. What did Nekrasov show in these chapters? What is his attitude towards the Russian people? Name the dark and bright sides of the Russian soul according to Nekrasov. What means does the author use to portray his characters?

Conclusions. Nekrasov intended to depict a broad canvas of the life of the Russian people and their main mass - the Russian peasants of the post-reform era, to show the predatory nature of the peasant reform and the deterioration of the people's lot. But the main thing is to demonstrate the talent, will, perseverance and optimism of the Russian peasant. In its stylistic features and poetic intonations, the poem is close to works of folklore. The composition of the poem is complex, first of all, because its concept has changed over time, but the work remains unfinished. Dark sides - superstition, drunkenness, family despotism. The bright sides are talent, giftedness, desire and ability to comprehend one’s position, disagreement with the existing order.

Do you agree with the formula for happiness formulated by the priest?

Express in one word: Happiness is..... Slide 20.

Homework. Slide 21-22.

In the next lesson we will find out what is revealed to truth-seekers among the people.

1st group. Yakim Nagoy (Part I, Chapter 3).

2nd group. Ermil Girin (Part I, Chapter 4).

3rd group. Savely, the Holy Russian hero (Part III, Chapter 3).

4th group. Matryona Timofeevna Korchagina (part III, chapters 4-8).

Message Plan (Everyone Receives).

1. What is the name of the hero? How old is he? What is its appearance?

2. What is its story? What troubles and hardships befell him?

3. How does the hero talk about life, what does he accept and what does he deny in the peasant way of life?

4. What moral qualities does the author endow the hero with? How do you feel about him?

5. What is the hero’s idea of happiness, of the paths that lead to it?

6. Why didn’t the wanderers recognize the hero as happy?

7. What is the meaning of the hero’s speaking surname?

8. What is the semantic role of folklore elements in the chapters about the hero?

Lesson name:“The people are liberated, but are the people happy?”

Goals: Determine the historical basis of the poem, the author’s intention, genre and composition.

Analysis of the prologue, chapters “Pop”, “Rural Fair”.

Develop the ability to work collectively in groups on text analysis.

To help students feel the social tragedy of the peasantry, to awaken interest in the poem.

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Topic: Poem - epic by N.A. Nekrasov “Who lives well in Rus'.”

MBOU Novo-Pavlovsk Secondary School

Irina Petrovna Gamayunova

Literature lesson in 10th grade.

Subject: The poem is the epic of N.A. Nekrasov “Who Lives Well in Rus'.”

Lesson name: “The people are liberated, but are the people happy?”

Goals: Determine the historical basis of the poem, the author’s intention, genre and composition.

Analysis of the prologue, chapters “Pop”, “Rural Fair”.

Develop the ability to work collectively in groups on text analysis.

To help students feel the social tragedy of the peasantry, to awaken interest in the poem.

Know: The historical basis of the poem.

The concept of an epic poem.

Be able to: Analyze the text independently using questions and supporting tables.

Lesson plan.

Org moment. (3 min.)
Historical information. (4 min.)
Acquaintance with the history of the creation of the poem and composition. (4 min.)
Analysis of the prologue. (4 min.)
Independent work in groups. (15 min.)
Report of creative groups. (6-7 min.)
Summing up. (3 min.)
Homework. (2 min.)
Reflection. (2 min.)

Slide 1.

Teacher's word. We continue to get acquainted with the work of the great Russian poet Nikolai Alekseevich Nekrasov.

Today we will talk about the poem - the epic “Who Lives Well in Rus'?”

At home you should have found the answer to the question: What does “epic poem” mean?

Sample answer: Slide 2-3.

POEM is a large-scale lyric-epic genre.

EPIC is a work of art that reflects entire eras in the life of the country and people.

What era does Nekrasov cover? (Post-reform Russia)

Slide 4. Lesson name: “The people are liberated, but are the people happy?..”

N.A. Nekrasov.

What work is this line from? (Poem “Elegy”)

You are already familiar with the content of the poem. Why do you think the name of the lesson is this?

(Represents the main idea - Nekrasov’s position in relation to the peasant reform of 1861.)

What do you know about the reform? Write down your talking points.

Let's start the lesson with historical information. Listen and add something new to the already recorded points.

Historical information. Slide 5.

On February 19, 1861, Alexander II issued a Manifesto and Regulations that abolished serfdom. What did the men get from the gentlemen?

The peasants were promised personal freedom and the right to dispose of their property. The land was recognized as the property of landowners. Landowners were charged with the responsibility of allocating a plot of land and field plots to the peasants.

The peasants had to buy the land from the landowner. The transition to the purchase of land plots depended not on the wishes of the peasants, but on the will of the landowner. The peasants who, with his permission, switched to the redemption of land plots were called owners, and those who did not switch to the redemption were called temporarily obligated. For the right to use the plot of land received from the landowner before the transfer to redemption, they had to fulfill compulsory duties (pay quitrent or work corvée).

The establishment of temporary obligatory relations preserves the feudal system of exploitation for an indefinite period. The value of the allotment was determined not by the actual market value of the land, but by the income received by the landowner from the estate under serfdom. When buying land, peasants paid for it twice and three times its actual value. For landowners, the redemption operation made it possible to retain in full the income that they received before the reform.

The beggarly allotment could not feed the peasant, and he had to go to the same master with a request to accept sharecropping: to cultivate the master's land with his own tools and receive half the harvest for his labor. This mass enslavement of the peasants ended with the massive destruction of the old village. In no country in the world has the peasantry, even after “liberation,” experienced such ruin, such poverty, such humiliation and such outrage as in Russia. That is why the first reaction to the Manifesto and the Regulations was the open resistance of the bulk of the peasantry, expressed in the refusal to accept these documents.

How did N.A. perceive it? Nekrasov reform, which did not give the people the desired liberation? The poet experienced the events of those years tragically, as evidenced, in particular, by the memoirs of N.G. Chernyshevsky: “On the day of the announcement of his freedom, I came to him and found him in bed. He was extremely depressed; all around on the bed lay different parts of the “Regulations” on peasants.” “Is this real will! - said Nekrasov. “No, this is pure deception, a mockery of the peasants.” So I had to calm even him down.” So, N.A. Nekrasov realized even on the day the Manifesto was published that the people had been deceived.

What did you write in your notebooks?

Sample abstracts: Slide 6.

1861 – abolition of serfdom;

The peasants received freedom;

Land is the property of landowners;

The peasants had to buy the land;

Temporarily obligated - those who did not transfer to ransom, performed compulsory duties;

The cost of plots is 2-3 times higher;

Massive destruction of the village.

Now you have heard about how Nekrasov accepted the reform. I think none of you have a question: why did the epic poem appear in his work? How did the idea come about and how was the work created?

The idea of the poem. The reform of 1861 only formally deprived the landowners of their former power, but in fact deceived and robbed peasant Rus'. The poem was begun shortly after the Peasant Reform. Nekrasov considered its goal to be the depiction of the dispossessed peasantry, among whom - as in all of Russia - there is no happy person. The search for happiness among the upper echelons of society was for Nekrasov only a compositional device. The happiness of the “strong” and “well-fed” was beyond doubt for him. The very word “lucky,” according to Nekrasov, is a synonym for a representative of the privileged classes.It is no coincidence that the poem “Reflections at the Front Entrance” contains a bitter line: “... but the happy are deaf to good.”Depicting the ruling classes (priest, landowner), Nekrasov first of all focuses on the fact that the reform hit not so much “with one end on the master” as “with the other on the peasant.”

The history of the creation of the poem and its composition. Slide 7.The poet worked on the poem from 1863 to 1877, i.e. about 14 years. During this time, his plan changed, but the poem was never completed by the author, so there is no consensus in criticism about its composition. The poet calls the wanderers “time-bound,” which shows that the poem was begun no later than 1863, since later this term was very rarely applied to peasants.

Under the chapter “Landowner” there is a date set by the author - 1865, which indicates that before that the poet worked on its first part.

Dates of writing other chapters: “The Last One,” 1872; "Peasant Woman", 1873; "A Feast for the Whole World", 1877.

Nekrasov wrote “A Feast for the Whole World” while already in a state of mortal illness, but he did not consider this part to be the last, intending to continue the poem with the image of wanderers in St. Petersburg.

Literary critic V.V. Gippius in the article “On the study of the poem “Who Lives Well in Rus'” back in 1934 wrote: “The poem remained unfinished, the poet’s intention was unclear; individual parts of the poem followed each other at different times and not always in sequential order. Two questions that are of primary importance in the study of the poem still remain controversial: 1) about the relative position of the parts that have come down to us and 2) about the reconstruction of the unwritten parts and, above all, the denouement. Both issues are obviously closely related, and they have to be solved together.”

Slide 8-9.

It was V.V. Gippius who found in the poem itself objective indications of the sequence of parts: “Time is calculated in it “according to the calendar”: the action of the “Prologue” begins in the spring, when birds build nests and the cuckoo crows. In the chapter “Pop” the wanderers say: “And the time is not early, the month of May is approaching.” In the chapter “Rural Fair” there is a mention: “The weather only stared at St. Nicholas of the spring”; Apparently, on St. Nicholas Day (May 9, old style) the fair itself takes place. “The Last One” also begins with the exact date: “Petrovka. It's a hot time. Haymaking is in full swing." In “A Feast for the Whole World” the haymaking is already over: the peasants are going to the market with hay. Finally, in “The Peasant Woman” there is the harvest. The events described in “A Feast for the Whole World” refer to early autumn (Gregory is picking mushrooms), and the “St. Petersburg part” conceived but not implemented by Nekrasov was supposed to take place in winter, when wanderers would come to St. Petersburg to seek access “to the noble boyar , the sovereign's minister."

Composition The work is built according to the laws of classical epic: it consists of separate parts and chapters connected by the motif of the road. Slide 10.

Art space. Slide 11.

Where does the action take place? All Rus'. Pay attention to the names of provinces, districts, volosts, villages. What are they talking about?

The names of the settlements from which the travelers proceed: Terpigoreap, Pustoporozhnei, Zaplatova, Dyryavina, Razutova, Znobishina, Gorelova, Neelova, Neurozhaiki.

Questions and tasks for discussing “Prologue”:

The prologue is discussed in the form of a conversation.

" Don't go back to the little houses... until they find out... who lives happily and at ease in Rus'?"). The men decide that until they find out who lives “fun, freely in Rus',” they will not return home.

What folklore motifs appear in the Prologue? Slide 13.

Fantastic elements of Russian fairy tales: a warbler bird who asks to let her chick go, and in return tells how to find a self-assembled tablecloth; self-assembled tablecloth.

number seven: 7 men.

Folk signs associated with peasant labor and life; riddles; humanizing the natural world; stylistic manner of leisurely folklore storytelling, etc. .

Formula for finding happiness. Slide 14.

1. Landowner

2.Official

3.Priest (priest)

4. Merchant

5. Nobleman

6.Minister

7.Tsar

What do you think this formula means? Compositional design or level of national self-awareness?

The level of national self-awareness, i.e. its limitations - men understand happiness in a primitive way, reducing it to a well-fed life and wealth.

Work in groups.

Questions and tasks for discussing the chapter"Pop" 1 group

Each group member receives his own task. Then fill out the summary table. They choose someone who will present the work of the group.

2. In what formula does the priest collect ideas about happiness that are vague for the wanderers themselves? Does he agree with the peasants?

3. Did the men find happiness in this chapter? Why does the priest himself consider himself unhappy? Is this true?

4. How does the chapter portray the situation of the peasants? What troubles befall them?

5. What words and expressions paint figurative pictures of the life of the priest and peasants? What is the author's attitude towards them?

6.What folklore elements can be seen in the chapter?

Group 1 worksheet. (answer options)

question	quote	conclusion
	Forests, wet meadows, Russian streams and rivers are good in spring! Our villages are poor, and the peasants in them are sick...	The chapter “Pop” begins with a landscape; the image of Rus' constantly accompanies the men.
In what formula does the priest collect ideas about happiness that are vague for the wanderers themselves? Does he agree with the peasants?	Peace, wealth, honor	The priest does not agree with the peasants. He denies this formula of happiness
Did the men find happiness in this chapter? Why does the priest himself consider himself unhappy? Is this true?	Well, here's your vaunted, Popov's life! Rest: “how does a priest’s son get a diploma”, “the sick, the dying, the one born into the world do not choose the time”, “In winter, in severe frosts, and in spring floods, go wherever you are called!” “There is no heart that can endure without some trembling the death rattle, the funeral sob, the orphan’s sadness.” Honor: “Who do you call the foal breed?” “Who are you composing jokey tales about, and obscene songs, and all sorts of blasphemy?” “The sedate mother-priest, the innocent daughter of the priest, every seminarian - How do you honor? To catch up with someone, like a gelding, shout: “go-go-go” Wealth: In the past, when gentlemen were rich and paid generously for services during births, christenings, weddings and funerals, priests lived well. “They were fruitful and multiplied And they allowed us to live...” Now the time is not right - the people’s offerings to the priest are very modest: “... worldly hryvnias, Yes, pies on holidays, Yes, eggs, O Holy One.” You won’t get rich from this.” “... not take it, there’s nothing to live with”	Peace is life without mental expenditure, without troublesome activities, although they are needed by others. Honor is the desire for universal respect. Dreams of riches received as a gift.
How does the chapter portray the situation of the peasants? What troubles befall them?	Our landscaping is meager, sands, swamps, mosses... There’s nowhere to go with the bread!..you’ll sell it for a mere trifle...	The life of a peasant is joyless, bitter and difficult.
What words and expressions paint figurative pictures of the life of the priest and peasants? What is the author's attitude towards them?	And if the earth-breadwinner runs out of cheese... The path is the road, the sun is the grandfather The sun is red Yes, women are sad, wet nurses, water providers, slaves, pilgrims and eternal workers...	Personifications Comparisons Vernacular Unlimited pain for the people, sympathy, understanding, care The priest is close to the people, sympathizes with them, will support them in sorrow and in joy
What folkloric elements can be seen in the chapter?	Epithets Repeat Fairytale landscape Folk signs: send a cool rainbow...	Folklore lines help to become familiar with the inner life, the soul of the people.

Slide 16-17.

Questions and tasks for discussing Chapter 2

"Rural Fair" Slide 18-19

What meaning does the author give to the image of a bench “with paintings and books” at the fair? What is his attitude towards public education?

question	quote	conclusion
What life circumstances, according to Nekrasov, prevented the peasants from being happy?	The peasant needs an early and friendly spring, but here - even a wolf howls! How can there not be dirt here... Oh, Orthodox thirst, how great are you! When...will they make it clear to the peasant that a portrait is not a portrait, that a book is not a book?	Natural conditions that do not allow you to go out into the field on time. Ignorance, illiteracy.
How do you see Pavlusha Veretennikov? What is his lifestyle? What author's characteristics of this image did you notice? What is its compositional role in the chapter?	Page 232	Looks like a merchant. Loves the people and their songs
	Page 233-234.	Pictures chosen are brighter and cheaper, with generals preferable. Among the books there are no Gogol and Belinsky - “people's defenders”. Lack of education.
What mood does this chapter evoke? Why, despite adversity, did the Russian peasant not consider himself unhappy? What qualities of the Russian peasant do the author admire?	Drunk, loud, festive, colorful, red all around! They were so comforted, so happy, as if he had given each one a ruble! If it happened, they would help him with work or bread... They insert an apt word that you couldn’t think of even if you swallowed a pen!	The ability to have fun, forgetting about sorrows and adversities. The ability to be happy for others. Wisdom, wit.
How is the folklore flavor of the poem reflected in the chapter?	And I would be glad to go to heaven, but where is the door? All your life you have bowed. Castle is a faithful dog... Visibly-invisibly	saying mystery fairy tale elements

Conclusions.

Nekrasov intended to depict a broad canvas of the life of the Russian people and their main mass - the Russian peasants of the post-reform era, to show the predatory nature of the peasant reform and the deterioration of the people's lot. But the main thing is to demonstrate the talent, will, perseverance and optimism of the Russian peasant. In its stylistic features and poetic intonations, the poem is close to works of folklore. The composition of the poem is complex, first of all, because its concept has changed over time, but the work remains unfinished.

Dark sides - superstition, drunkenness, family despotism.

The bright sides are talent, giftedness, desire and ability to comprehend one’s position, disagreement with the existing order.

Do you agree with the formula for happiness formulated by the priest?

Express in one word: Happiness is..... Slide 20.

Homework. Slide 21-22.

In the next lesson we will find out what is revealed to truth-seekers among the people.

1st group. Yakim Nagoy (Part I, Chapter 3).

2nd group. Ermil Girin (Part I, Chapter 4).