Saltykov Shchedrin fairy tales for children summary. wise scribbler
Konyaga, unlike his brother, has to work in difficult conditions. The brother is only surprised at the survivability of Konyaga - you can’t catch him with anything.
Konyaga's life is not easy, all that is in it is hard everyday work. That work is tantamount to hard labor, but for Konyaga and the owner this work is the only way to earn a living. True, we were lucky with the owner: the man does not beat him in vain, when it is very difficult - he supports him with a shout. He releases the skinny horse to graze on the field, but Konyaga uses this time to rest and sleep, despite the painfully stinging insects.
For all, nature is a mother, for him alone she is a scourge and torture. Every manifestation of her life is reflected on him with torment, every flowering - with poison.
His relatives pass by the dormant Konyaga. One of them, Hollow Dance, is his brother. The father prepared a hard fate for the horse for his uncouthness, and the polite and respectful Pustoplyas is always in a warm stall, feeding not on straw, but on oats.
The empty dancer looks at Konyaga and marvels: nothing can get through him. It would seem that Konyaga's life should already end from such work and food, but no, Konyaga continues to pull the heavy yoke that has fallen to his lot.
Frame from the film "It" (1989)
This story is a "genuine" chronicle of the city of Glupov, "Glupovsky Chronicler", embracing the period from 1731 to 1825, which was "successively composed" by four Stupov archivists. In the chapter "From the Publisher" the author especially insists on the authenticity of the "Chronicler" and invites the reader to "catch the physiognomy of the city and follow how its history reflected the various changes that simultaneously took place in the higher spheres."
The Chronicler opens with "An address to the reader from the last archivist-chronicler." The archivist sees the task of the chronicler in "being a depiction" of "touching correspondence" - the authorities, "daring to the best of their ability", and the people, "giving thanks to the best". History, therefore, is the history of the reign of various city governors.
First, a prehistoric chapter “On the root of the origin of the Foolovites” is given, which tells how ancient people the bunglers defeated the neighboring tribes of walrus-eaters, onion-eaters, kosobryukhy, etc. But, not knowing what to do so that there was order, the bunglers went to look for a prince. They turned to more than one prince, but even the most stupid princes did not want to “rule the stupid” and, having taught them with a rod, let them go with honor. Then the bunglers called in a thief-innovator who helped them find the prince. The prince agreed to "volunteer" them, but did not go to live with them, sending a thief-innovator instead. The prince himself called the bunglers "stupid", hence the name of the city.
The Foolovites were a submissive people, but the Novotor needed riots to pacify them. But soon he was stealing so much that the prince "sent a noose to the unfaithful slave." But the Novotor “and then dodged: ‹…› without waiting for the loop, he stabbed himself with a cucumber.”
The prince and other rulers sent - Odoev, Orlov, Kalyazin - but they all turned out to be sheer thieves. Then the prince "... arrived in his own person to Foolov and yelled:" I'll screw it up! With these words began historical times.
In 1762, Dementy Varlamovich Brodasty arrived in Foolov. He immediately struck the Foolovites with his sullenness and reticence. His only words were "I won't stand it!" and "I'll break it!". The city was lost in conjecture, until one day the clerk, entering with a report, saw a strange sight: the body of the mayor, as usual, was sitting at the table, while his head was completely empty on the table. Foolov was shocked. But then they remembered about the watch and organ affairs of master Baibakov, who secretly visited the mayor, and, having called him, they found out everything. In the head of the mayor, in one corner, there was an organ that could play two pieces of music: “I will ruin!” and "I will not stand it!". But on the way, the head got damp and needed to be repaired. Baibakov himself could not cope and turned to St. Petersburg for help, from where they promised to send a new head, but for some reason the head was delayed.
Anarchy ensued, ending with the appearance of two identical mayors at once. “The impostors met and measured each other with their eyes. The crowd dispersed slowly and in silence. A messenger immediately arrived from the province and took away both impostors. And the Foolovites, left without a mayor, immediately fell into anarchy.
The anarchy continued throughout the next week, during which six mayors changed in the city. The townsfolk rushed from Iraida Lukinichna Paleologova to Clementine de Bourbon, and from her to Amalia Karlovna Stockfish. The claims of the first were based on the short-term activity of the mayor of her husband, the second - of her father, and the third - she herself was a mayor's pompadour. The claims of Nelka Lyadokhovskaya, and then Dunka the fat-footed and Matryonka the nostrils, were even less substantiated. In between hostilities, the Foolovites threw some citizens from the bell tower and drowned others. But they are also tired of anarchy. Finally, a new mayor arrived in the city - Semyon Konstantinovich Dvoekurov. His activity in Foolovo was beneficial. “He introduced mead and brewing and made the use of mustard and bay leaves obligatory,” and also wanted to establish an academy in Foolov.
Under the next ruler, Peter Petrovich Ferdyshchenko, the city flourished for six years. But in the seventh year, "Ferdyshchenko was embarrassed by the demon." The mayor was inflamed with love for the coachman's wife Alenka. But Alenka refused him. Then, with the help of a series of successive measures, Alenka's husband, Mitka, was branded and sent to Siberia, and Alenka came to her senses. A drought fell upon the Foolovs through the sins of the mayor, and famine followed it. People started dying. Then came the end of Foolovsky's patience. First they sent a walker to Ferdyshchenko, but the walker did not return. Then they sent a petition, but this did not help either. Then they finally got to Alenka, and they threw her off the bell tower. But Ferdyshchenko did not doze off either, but wrote reports to his superiors. No bread was sent to him, but a team of soldiers arrived.
Through the next hobby of Ferdyshchenko, archer Domashka, fires came to the city. Pushkarskaya Sloboda was on fire, followed by Bolotnaya Sloboda and Scoundrel Sloboda. Ferdyshchenko again shied away, returned Domashka to the “optism” and called the team.
The reign of Ferdyshchenko ended with a journey. The mayor went to the city pasture. In different places, the townspeople greeted him and dinner was waiting for him. On the third day of the journey, Ferdyshchenko died of overeating.
Ferdyshchenko's successor, Vasilisk Semyonovich Borodavkin, took up his post resolutely. Having studied the history of Glupov, he found only one role model - Dvoekurov. But his achievements were already forgotten, and the Foolovites even stopped sowing mustard. Wartkin ordered that this mistake be corrected, and added Provence oil as punishment. But the fools did not give in. Then Borodavkin went on a military campaign against Streletskaya Sloboda. Not everything in the nine-day campaign was successful. In the dark, they fought with their own. Many real soldiers were fired and replaced tin soldiers. But Wartkin survived. Having reached the settlement and not finding anyone, he began to pull the houses into logs. And then the settlement, and behind it the whole city, surrendered. Subsequently, there were several more wars for education. In general, the reign led to the impoverishment of the city, which finally ended under the next ruler, Negodyaev. In this state, Foolov found the Circassian Mikeladze.
No events were held during this period. Mikeladze stepped aside from administrative measures and dealt only with the female sex, to which he was a great hunter. The city was resting. "The visible facts were few, but the consequences are innumerable."
The Circassian was replaced by Feofilakt Irinarkhovich Benevolensky, a friend and comrade of Speransky in the seminary. He had a passion for law. But since the mayor did not have the right to issue his own laws, Benevolensky issued laws secretly, in the house of the merchant Raspopova, and scattered them around the city at night. However, he was soon dismissed for relations with Napoleon.
The next was Lieutenant Colonel Pryshch. He did not do business at all, but the city flourished. The harvests were huge. The fools were worried. And the secret of Pimple was revealed by the leader of the nobility. A great lover of minced meat, the leader sensed that the head of the mayor smelled of truffles and, unable to stand it, attacked and ate the stuffed head.
After that, state councilor Ivanov arrived in the city, but "turned out to be so small that he could not contain anything spacious," and died. His successor, the immigrant Vicomte de Chario, constantly had fun and was sent abroad by order of his superiors. Upon examination, it turned out to be a girl.
Finally, State Councilor Erast Andreevich Sadtilov appeared in Foolov. By this time the Foolovites had forgotten the true God and clung to idols. Under him, the city was completely mired in debauchery and laziness. Hoping for their happiness, they stopped sowing, and famine came to the city. Sadtilov was busy with daily balls. But everything suddenly changed when she appeared to him. The wife of the pharmacist Pfeifer showed Sadtilov the path of goodness. The holy fools and the poor, who experienced hard days during the worship of idols, became the main people in the city. The Foolovites repented, but the fields remained empty. The Glupovsky beau monde gathered at night to read Mr. Strakhov and "admiration", which the authorities soon found out about, and Sadtilov was removed.
The last Foolovsky mayor - Ugryum-Burcheev - was an idiot. He set a goal - to turn the Foolovs into "the city of Nepreklonsk, eternally worthy of the memory of Grand Duke Svyatoslav Igorevich" with straight, identical streets, "companies", identical houses for identical families, etc. Gloomy-Grumbling thought out the plan in detail and proceeded to execution. The city was destroyed to the ground, and it was possible to start building, but the river interfered. She did not fit into the plans of Ugryum-Burcheev. The indefatigable mayor led an offensive against her. All the garbage, all that was left of the city, was put into action, but the river washed away all the dams. And then Moody-Grumbling turned around and walked away from the river, leading the Foolovites with him. A completely flat lowland was chosen for the city, and construction began. But something has changed. However, the notebooks with the details of this story have been lost, and the publisher gives only the denouement: “... the earth shook, the sun faded ‹…› It came." Without explaining what exactly, the author only reports that “the scoundrel instantly disappeared, as if dissolved in thin air. History has stopped flowing."
The story is closed by "acquittal documents", that is, the writings of various city governors, such as: Borodavkin, Mikeladze and Benevolensky, written as a warning to other city governors.
retold
Mikhail Evgrafovich Saltykov-Shchedrin wrote: “... Literature, for example, can be called Russian salt: what will happen if salt ceases to be salty, if it adds voluntary self-restraint to restrictions that do not depend on literature ...”
This article is about the fairy tale by Saltykov-Shchedrin "Konyaga". In a brief summary, we will try to understand what the author wanted to say.
about the author
Saltykov-Shchedrin M. E. (1826-1889) - an outstanding Russian writer. Born and spent his childhood in a noble estate with many serfs. His father (Evgraf Vasilyevich Saltykov, 1776-1851) was a hereditary nobleman. Mom (Zabelina Olga Mikhailovna, 1801-1874) was also from a noble family. Having received elementary education, Saltykov-Shchedrin entered Tsarskoye Selo Lyceum. After graduation, he began his labor activity secretary in the military office.
In life, moving up in the service, he traveled a lot through the provinces and observed the desperately plight of the peasantry. Having a pen as a weapon, the author shares what he has seen with his reader, denouncing lawlessness, tyranny, cruelty, lies, immorality. Revealing the truth, he wanted the reader to be able to consider a simple truth behind a huge shaft of lies and myths. The writer hoped that the time would come when these phenomena would decrease and disappear, since he believed that the fate of the country was in the hands of the common people.
The author is outraged by the injustice happening in the world, the powerless, humiliated existence of serfs. In his works, he sometimes allegorically, sometimes directly denounces cynicism and callousness, stupidity and megalomania, greed and cruelty of those in power and authority at that time, the plight and hopeless situation of the peasantry. Then there was strict censorship, so the writer could not openly criticize the established state of affairs. But he could not endure in silence, like a "wise gudgeon", so he clothed his thoughts in a fairy tale.
Tale of Saltykov-Shchedrin "Konyaga": a summary
The author writes not about a slender horse, not about a submissive horse, not about a fine mare, and not even about a hard worker horse. And about the goner-horse, poor fellow, hopeless, meek slave.
How does he live, Saltykov-Shchedrin wonders in Konyaga, without hope, without joy, without the meaning of life? Where does he get strength for the daily hard labor of endless labor? They feed him and let him rest only so that he does not die and can still work. Even from the brief content of the fairy tale "Konyaga" it is clear that the serf is not a person at all, but a labor unit. “... It is not his well-being that is needed, but a life capable of enduring the yoke of work ...” And if you do not plow, who needs you, only damage to the economy.
Weekdays
In a brief summary of the “Konyaga”, first of all, it is necessary to tell how the stallion does his job monotonously all year round. From day to day the same thing, furrow after furrow, with the last of his strength. The field does not end, do not plow plow. For someone field-space, for the horse - bondage. Like a "cephalopod", it sucked and pressed, taking away strength. Hard bread. But he doesn't exist either. Like water in dry sand: it was and is not.
And probably there was a time when a horse frolic like a foal on the grass, played with the breeze and thought how beautiful, interesting, deep life is, how it sparkles with different colors. And now he lies thin in the sun, with protruding ribs, with shabby hair and bleeding wounds. Mucus flows from the eyes and nose. Before the eyes of darkness and lights. And around the flies, gadflies, stuck around, drinking blood, climb into the ears, eyes. And you have to get up, the field is not plowed up, and there is no way to get up. Eat, they tell him, you won't be able to work. And there’s no strength to reach out to food, he won’t even move his ear.
Field
Wide expanses, covered with greenery and ripe wheat, are fraught with a huge magical power of life. She is chained in the ground. Freed, she would have healed the horse's wounds, removed the burden of worries from the peasant's shoulders.
In a brief summary of the "Konyaga" one cannot fail to tell how a horse and a peasant work on it day after day, like bees, giving their sweat, their strength, time, blood and life. For what? Wouldn't even a small fraction of the great power be enough for them?
Waste dances
In the summary of Saltykov-Shchedrin's "Konyaga" one cannot help but show horses-dancing. They consider themselves the chosen ones. Molded straw is for horses, and for them only oats. And they will be able to substantiate this competently, and convince that this is the norm. And their horseshoes are probably gilded and their manes are silky. They frolic in the expanse, creating for everyone the myth that the father-horse planned it that way: for one everything, for the other only a minimum, so that labor units do not die. And suddenly it is revealed to them that they are alluvial foam, and the peasant with the horse, who feed the whole world, are immortal. "How so?" - empty dancers will cackle, they will be surprised. How can a horse with a peasant be eternal? Where does their virtue come from? Each empty dance inserts its own. How can such an incident be justified for the world?
“Yes, he’s stupid, this man, he plows in the field all his life, where does the mind come from?” - something like this says one. In modern terms: "If so smart, why no money?" And what about the mind? The strength of the spirit is enormous in this frail body. “Labor gives him happiness and peace,” the other reassures himself. “Yes, he won’t be able to live in any other way, he’s used to the whip, take it away and he’ll disappear,” develops the third. And having calmed down, they joyfully wish, as if for the good of the disease: “... That's who you need to learn from! Here's who to imitate! N-but, hard labor, n-but!
Conclusion
The perception of the fairy tale "Konyaga" by Saltykov-Shchedrin is different for each reader. But in all his works the author regrets common man or denounces shortcomings ruling class. In the image of Konyaga and Peasant, the author has resigned, oppressed serfs, great amount working people earning their little penny. “... How many centuries he bears this yoke - he does not know. How many centuries it is necessary to carry it ahead - does not count ... "The content of the fairy tale" Konyaga "is like brief digression in the history of the people.
The book "Tales" includes thirty-two works that were created over four years (1883-1886). For Shchedrin's satire, the methods of artistic exaggeration, fantasy, allegory, and the convergence of the exposed social phenomena with the phenomena of the animal world are common. In the situation of government reaction, fairy tale fiction to some extent served as a means of artistic disguise for the sharpest ideological and political ideas of the satirist. In the complex ideological content of the writer's tales, three main themes can be distinguished: satire on the governmental elite of the autocracy and on the exploiting classes ("The Bear in the Voivodeship", "The Wild Landowner"), the image of the life of the masses in tsarist Russia(“The Tale of How One Man Feeded Two Generals”) and denunciation of the behavior and psychology of the philistine-minded intelligentsia (“The wise scribbler”, “Liberal”, “Karas-idealist”). In his fairy tales, Saltykov-Shchedrin continues the traditions (folklore, fable, satirical, combinations of the real and the fantastic) that were formed in Russian literature before him. In The Tale of How One Peasant Feeded Two Generals, Shchedrin, using the techniques of witty fairy tale fiction, shows that the source of not only material well-being, but also the so-called noble culture, is the work of the peasant. Parasite generals who are accustomed to living on the labor of others, finding themselves on desert island without servants, discovered the habits of hungry wild animals, ready to devour each other. The appearance of the muzhik saved them from the final brutalization and returned them to their usual "general" appearance. With bitter satire, the satirist portrayed the slavish behavior of the peasant. By depicting the pitiful fate of the hero of the fairy tale "The Wise Scribbler", distraught with fear, who walled himself up in a dark hole for life, the satirist publicly shamed the philistine intellectual, expressed contempt for those who, obeying the instinct of self-preservation, moved away from active social struggle into the narrow world of personal interests .
The book "Tales" includes thirty-two works that were created over four years (1883-1886). For Shchedrin's satire, the methods of artistic exaggeration, fantasy, allegory, and the convergence of the exposed social phenomena with the phenomena of the animal world are common. In the situation of government reaction, fairy tale fiction to some extent served as a means of artistic disguise for the sharpest ideological and political ideas of the satirist. In a complex ideological content
Summary Once upon a time there was a piskar. Before his death, his parents bequeathed him to live, looking at both. Piskar feels that trouble lies in wait for him everywhere, which can come from piskar neighbors, from big fish, from a person. The scribbler's father was nearly boiled in the ear. Piskar makes himself such a dwelling that only he could fit in it, and in such a place; where no one gets. At night he goes in search of food. All day long he “trembles” in his dwelling, suffers hardships, but tries to save his life. His life is threatened by crayfish, pike, but he manages to stay alive. A piskar cannot start a family for practical reasons: "I would like to live on my own." Piskar lived in loneliness and fear "for more than a hundred years." The pikes praise the squash for his caution, hoping that he will relax and they will be able to eat him. But the scribbler values his life and is therefore vigilant. He thinks about the words of the pikes: “If only everyone lived like this wise scribbler lives ...”, and it becomes obvious to him that if all squeakers lived like him, then there would be no scribblers for a long time. His life is barren and useless. Such scribblers "live, take up space for nothing and eat food." Piskar decides to get out of his home and once in a lifetime swim along the river. But he is so afraid that he does not carry out his plan. And dying, the scribbler is in fear. No one asks him how you can live a hundred years. He is called not wise, but "stupid". Piskary disappears. “Most likely, he died himself, because what sweetness is it for a pike to swallow an ailing, dying scribbler, and besides, a wise one?”
Summary On a desert island, there were two generals who had served all their lives “in some kind of registry; there they were born, brought up and grew old, therefore, they did not understand anything. They didn’t even know any words, except: “Receive the assurance of my perfect respect and devotion.” Waking up, the generals tell each other that they dreamed that they were on a desert island.
Frame from the film "The Wise Gudgeon" (1979)
Very briefly
A smart minnow decides that if he lives in a dark hole and trembles quietly, then he will not be touched. Dying alone, he realizes that there was neither love nor friendship in his life, and everyone around him considers him a fool.
The spelling "piskar" is used in the original and is retained in the title and quotations as a tribute to tradition. However modern norm- "minnow", this option is used in other places.
There lived a gudgeon. His smart parents managed to live to a ripe old age. The old father told how one day he was caught with nets along with many other fish and they wanted to throw him into boiling water, but he turned out to be too small for the fish soup, and he was released into the river. Then he suffered fear.
“Look, son,” said the old scribbler, dying, “if you want to live life, then look at both!”
The minnow-son looked around and saw that he was the smallest in this river: any fish can swallow him, and the crayfish can be cut with a claw. He will not even be able to repulse his minnow brothers - they will attack in a crowd and easily take away food.
Minnow was intelligent, enlightened and "moderately liberal". He well remembered his father's teachings and decided "to live in such a way that no one notices."
The first thing he came up with was to make a hole where no one else could climb. For a whole year, he furtively gouged it with his nose, hiding in the silt and grass. The minnow decided that he would swim out of it either at night, when everyone was sleeping, or in the afternoon, when the rest of the fish were already full, and during the day he would sit and shiver. Until noon, the fish ate all the midges, there was almost nothing left for the gudgeon and he lived from hand to mouth, but “it’s better not to eat, not to drink, than to lose life with a full stomach.”
One day he woke up and saw that he was on the lookout for cancer. For half a day, the gudgeon's cancer was waiting, and he was trembling in the mink. Another time, a pike guarded him all day at the hole, but he also escaped from the pike. Towards the end of his life, the pikes began to praise him for living so quietly, hoping that he would become proud and lean out of the hole, but the wise gudgeon did not succumb to flattery and each time, trembling, won.
He lived like this for over a hundred years.
He has no friends, no relatives; neither he to anyone, nor anyone to him. He doesn’t play cards, doesn’t drink wine, doesn’t smoke tobacco, doesn’t chase red girls - he only trembles and thinks for one thought: “Thank God! seems to be alive!
Before his death, lying in his hole, he suddenly thought: if all minnows lived like him, then "the whole screech family would have been transferred long ago." Indeed, in order to continue the family, a family is needed, and the members of this family must be healthy, cheerful and well-fed, live in their native element, and not in a dark hole, be friends and good qualities adopt from each other. And the minnows, trembling in their burrows, are useless for society: "they take up space for nothing and eat food."
The minnow clearly realized all this, he wanted to get out of the hole and proudly swim along the entire river, but before he had time to think about it, he got scared and continued to die: “lived - trembled, and died - trembled.”
His whole life flashed before the minnow, and he realized that there were no joys in it, he did not help anyone, did not console, did not protect, did not give good advice, no one knows about him and will not remember him after death. And now he is dying in a dark, cold hole, and fish swim by and not one will come to ask how this wise gudgeon managed to live so long. Yes, and they call him not wise, but a dunce and a fool.
Here he began to gradually forget himself, and he dreamed that he won the lottery, grew significantly and "swallows the pike himself." In the dream, his nose popped out of the hole and the gudgeon disappeared. What happened to him is unknown, maybe the pike ate it, or maybe he dragged the cancer, but most likely he just died and surfaced. What kind of pike wants to eat an old and sick minnow, “and besides, a wise one”?
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