POOR WOLF
Another beast, probably, would have been touched by the selflessness of the hare, would not have limited himself to a promise, but now would have had mercy. But of all the predators found in temperate and northern climates, the wolf is the least accessible to generosity.
However, he is not so cruel of his own free will, but because his complexion is tricky: he cannot eat anything but meat. And in order to get meat food, he cannot act otherwise than to deprive a living being of life. In a word, he undertakes to commit villainy, robbery.
It is not easy for him to get his food. After all, death is not sweet to anyone, but it is only with death that he creeps into everyone. Therefore, whoever is stronger - defends himself from him, and others, who cannot defend himself, are defended by others. Often the wolf walks hungry, and even with crumpled sides in addition. He will sit down at that time, raise his snout up and howl so piercingly that for a mile around every living creature, from fear and from longing, the soul goes to the heels. And the she-wolf howls even more drearily, because she has cubs, and there is nothing to feed them.
There is no animal in the world that would not hate the wolf, would not curse him. The whole forest moans with a groan at his appearance: "Damned wolf! murderer! murderer!" And he runs forward and forward, he does not dare to turn his head, but in pursuit of him: "Robber! Live cutter!" The wolf dragged away, about a month ago, the woman had a sheep - the woman has not dried her tears until now: "Damned wolf! Murderer!" And since then he hasn’t had a poppy dew in his mouth: he ate a sheep, but didn’t have to kill another ... And the woman howls, and he howls ... how can you tell!
They say that the wolf deprives the peasant; but the peasant, too, how angry he gets, where it happens! And he beats him with a club, and fires at him with a gun, and digs pits for wolves, and sets traps, and arranges raids on him. "The murderer! The robber! - only one hears about the wolf in the villages, - he slaughtered the last cow! He dragged the rest of the sheep!" And what is he to blame, if otherwise he can not live in the world?
And if you kill him, then there is no use from him. The meat is unusable, the skin is tough - it does not warm. Only self-interest, that you will make fun of him, the damned one, in plenty, but you will raise the pitchfork alive: let the reptile, drop by drop of blood comes!
A wolf cannot live in the world without depriving his stomach - that's his trouble! But he doesn't understand this. If they call him a villain, then he also calls those who persecute him, mutilate him, and kill him villains. Does he understand that his life harms other lives? He thinks he lives - that's all. A horse carries gravity, a cow gives milk, a sheep gives a wave, and he robs and kills. And the horse, and the cow, and the sheep, and the wolf - all "live", each in his own way.
And then, however, he found one among the wolves, who for many centuries killed and robbed everything, and suddenly, in his old age, he began to guess that there was something wrong in his life.
This wolf lived very fast from a young age and was one of the few predators who almost never went hungry. And day and night he robbed, and he got away with everything. He dragged sheep from under the noses of shepherds; climbed into the courtyards of the villages; slaughtered cows; the forester was once bitten to death; a little boy, before everyone's eyes, carried away from the street into the forest. He heard that everyone hated and cursed him for these deeds, but only became fiercer and fiercer from these submissions.
If you would listen to what is happening in the forest, - he said, - there is not a moment when there is no murder there, so that some beast does not squeal, parting with life - so is it really to look at it?
And he lived like this, between robberies, until those years when the wolf is already called "hardened". He got a little heavy, but still did not leave robberies; on the contrary, as if even fell in love. Only if he accidentally falls into the clutches of a bear. But bears don’t like wolves, because wolves attack them in gangs, and often rumors circulate in the forest that Mikhailo Ivanovich has blundered here and there: gray heaps have torn his fur coat to shreds.
The bear holds the wolf in its paws and thinks: “What should I do with him, with the scoundrel? If he eats, he will stomp from the soul, if you crush and quit like that, you will only infect the forest with the smell of his carrion. Let me see: maybe he has a conscience. If there is a conscience, let him swear not to rob ahead, I will let him go.
Wolf, wolf! - said Toptygin, - do you really have no conscience?
Oh, what are you, your degree! - answered the wolf, - is it possible to live at least one day in the world without a conscience!
So, you can, if you live. Think about it: every single day there is only news about you, that you either skinned or stabbed - does that sound like a conscience?
Your degree! let me tell you! should I eat and drink, feed my wolf, raise cubs? what resolution would you like to put on this score?
Thought and thought Mikhailo Ivanovich, - he sees: if a wolf is supposed to be in the world, therefore, he has the right to feed himself.
Must, he says.
But I, except for meat, - no, no! Here, if only to take your degree, for example: you will feast on raspberries, and borrow honey from bees, and suck on sheep, but for me, at least none of this would exist! Yes, again, your degree has another freedom: in winter, as soon as you lie down in a lair, you don’t need anything but your own paw. And I have both winter and summer - there is not a moment that I do not think about food! And all about the meat. So what kind of food will I get if I don’t slaughter or strangle it first?
The bear thought about these wolf words, but still wants to try.
Yes, you would, - he says, - at least take it easy, or something ...
Even that, your degree, as much as I can, make it easier. The fox - it itches: it will explode once - and it will bounce, then it will explode again - and it will bounce again ... And I grab it right by the throat - the coven!
The bear thought even more. He sees that the wolf is cutting the truth to him, but he is still afraid to let him go: now he will again take up robbery deeds.
Repent, wolf! - He speaks.
There is nothing for me, your degree, to repent. No one is the enemy of his life, including myself; so what is my fault here?
Yes, you promise!
And promise, your degree, I can not. Here is a fox - she promises you whatever you want, but I can’t.
What to do? I thought, thought the bear, and finally decided.
You are the most unfortunate beast - that's what I'll tell you! he said to the wolf. - I can’t judge you, although I know that I take a lot of sin on my soul, letting you go. I can add one thing: in your place, I would not only not value life, but would consider death for myself as a blessing! And you over these my words think!
And released the wolf on all four sides.
The wolf has freed itself from the bear's paws and is now back to the old craft. The forest groans from him, and the coven. I got into the habit of going to the same village; at two or three nights he slaughtered a whole herd in vain - and nothing for him. Lies with a full belly in the swamp, stretches and closes his eyes. Even the bear, his benefactor, went to war, but he, fortunately, caught himself in time and only threatened him with his paw from afar.
How long, how short, he raged like that, however, old age finally came to him. His strength diminished, his agility disappeared, and besides, the peasant broke his spine with a log; although he had retired, he still did not look like the former daring live-cutter. He will rush after the hare - but there are no legs. He will come to the edge of the forest, he will try to carry away a lamb from the herd - and the dogs are jumping and flooding. He will turn his tail, and he runs empty.
No way, I'm already afraid of dogs began? he asks himself.
Returns to the lair and begins to howl. The owl sobs in the forest, but he howls in the swamp - the passions of the Lord, what a commotion will rise in the village!
Only once he provided for a lamb and drags him by the scruff of the neck into the forest. And the little lamb was still the most stupid: the wolf drags him, but he does not understand. Only one repeats: "What is it? What is it? .."
And I'll show you what it is ... mmmerrrza-vets! - freaked out the wolf.
Uncle! I don't want to go to the forest! I want my mom! I won't, uncle, I won't! - the little lamb suddenly guessed and either bleated or sobbed, - oh, shepherd boy, shepherd boy! ah, dogs! dogs!
The wolf stopped and listened. He had slaughtered a lot of sheep in his lifetime, and they were all somehow indifferent. Before the wolf had time to grab her, she had already screwed up her eyes, she lay there, not moving, as if correcting her natural duty. And here is the baby - and go and cry: he wants to live! Ah, it is clear that this hateful life is sweet to everyone! Here he is, the wolf, - old, old, and all would have lived a hundred more years!
And then he remembered the words of Toptygin: "If I were you, I would not consider life, but death for my own good..." Why is that? Why is life good for all other earthly creatures, and for him is she a curse and a disgrace?
And, without waiting for an answer, he released the lamb from the mouth, and he himself wandered, lowering his tail, into the den, so that he could spread his mind there at his leisure.
But this mind did not find out anything for him, except for what he had long known, namely: that he, the wolf, could not live otherwise than by murder and robbery.
He lay flat on the ground and could not lie down in any way. The mind says one thing, but the inside lights up with something else. Illnesses, perhaps, have weakened him, whether old age has ruined him, or hunger has tormented him, but he cannot take the former power over himself. And so it rattles in his ears: "Damned! Murderer! Live cutter!" What is the fact that he does not know free guilt behind himself? after all, curses still cannot be silenced! Oh, apparently, the bear told the truth: the only thing left is to lay hands on yourself!
So after all, here again grief: the beast - after all, he does not even know how to lay hands on himself. The beast cannot do anything by itself: neither change the order of life, nor die. He lives as if in a dream, and he dies as if in a dream. Maybe the dogs will tear him to pieces or the peasant will shoot him; so here he will only snore and writhing for a moment will reduce him - and the spirit will be out. And where and how death came - he will not guess.
Isn't he going to starve himself to death ... Today he has stopped chasing hares, he only walks around birds. If he catches a young crow or a female crow - that's the only thing he's fed up with. So even here the other vityutni shout in chorus: "Damned! damned! damned!"
It's the damned one. Well, after all, only then to live in order to kill and rob? Let's suppose that they curse him unjustly, unreasonably: it is not by his own will that he robs - but how not to curse! How many animals he killed in his lifetime! how many women, how many peasants he has destitute, he has made unhappy for the rest of his life!
For many years he suffered in these thoughts; only one word in his ears and thundered: "Damned! damned! damned!" Yes, and to himself he repeated more and more often: "It is the damned one! the damned one is; the murderer, the cutter!" And yet, tormented by hunger, he went to prey, strangled, tore and tormented ...
And he began to call death. "Death! death! if only you freed the beasts, men and birds from me! If only you freed me from myself!" - day and night he howled, looking at the sky. And the animals and peasants, hearing his howl, screamed in fear: "The murderer! The murderer! The murderer!" He could not even complain to the sky without curses falling on him from all sides.
Finally, death took pity on him. Appeared in that area "Lukashi" ["Lukashi" - peasants from the Velikolutsky district of the Pskov province, who are engaged in the study of the habits and customs of forest animals and then offer their services to hunters for raids. (Note by M.E. Saltykov-Shchedrin.)] and the neighboring landowners took advantage of their arrival to hunt the wolf. One day a wolf lies in its lair and hears its name. He got up and went. He sees that the path ahead is marked with milestones, and behind and to the side the men are watching him. But he no longer tried to break through, but walked, head down, towards death ...
And suddenly it hit him right between the eyes.
Here it is... death-deliverer!
Notes
POOR WOLF
(Page 39)
First - OD, 1883, September, No. 55, pp. 6-9, as the third issue (for details, see above, p. 450). For the first time in Russia - oz, 1884, No. 1, pp. 270-275, number two.
Preserved draft manuscript of an early edition (IRLI).
The tale was written in January 1883 (see p. 451), typed for the February issue oz, but for censorship reasons, it was removed from it.
When preparing a fairy tale for publication in OZ Saltykov carried out stylistic corrections and excluded from the text the phrase “It’s not that he is to blame, but his very life is hell,” which concluded the paragraph “And then he was found ...” (see p. 40).
The tale "The Poor Wolf" continues the tale "The Selfless Hare". This is confirmed both by the writer's indication that "there is a connection" between the named tales, and by the first phrase of the tale about the "poor wolf".
In The Poor Wolf, Saltykov embodied one of his constant ideas about the socio-historical determinism of human behavior. The writer touched on this idea in the “Provincial Essays” (see the current edition of vol. 2, p. 302), in the last chapter of “Gentlemen Golovlyov”, in “All the Year Round” (vol. 13, p. 505), in "The Adventure with Kramolnikov" and in many other works, but in a fairy tale gave her the most profound philosophical development. The Predator cannot change its nature. Hence the original modification of the main image of the tale under the pen of Saltykov. In the folklore tradition of many nations, the "wolf" is a symbol of evil. Saltykov gives the “wolf” the epithet “poor” and makes the “poor wolf” exclaim with relief at the moment when he is killed: “Here she is ... death is the savior!” The zoological, "wolf" parallel to the exploiters with exceptional relief outlined the power of the power of the general "order of things" over the souls and actions of people. Some critics have seen in the tale a pessimistic "philosophy of the fatality of mutual devouring". Meanwhile, Saltykov was not a supporter of absolute determinism, in solving social problems he attached great, and sometimes exaggerated, importance to the moral factor, he preferred and considered possible the path of "bloodless" movement towards "social harmony". Avoiding violent methods of struggle, Saltykov constantly doubted the possibility of doing without them. The tragic reflections of the writer about the choice of ways to fight social evil were expressed in the "Poor Wolf" as well as in "Karas the Idealist" especially strongly. Saltykov did not make a final choice in a positive form. But with the whole meaning of an objective picture, showing that “the beast cannot do anything by itself: neither change the order of life, nor die,” “The Poor Wolf” exposed the failure of naive hopes for the mercy and generosity of the exploiters, for their peaceful and voluntary social and moral rebirth.
Mikhail Evgrafovich Saltykov-Shchedrin is one of the most famous Russian writers of the mid-19th century. His works are written in the form of fairy tales, but their essence is far from being so simple, and the meaning does not lie on the surface, as in ordinary children's counterparts.
Studying the work of Saltykov-Shchedrin, one can hardly find at least one children's fairy tale in it. In his writings, the author often uses such a literary device as the grotesque. The essence of the technique lies in a strong exaggeration, bringing to the point of absurdity both the images of the characters and the events that happen to them. Therefore, the works of Saltykov-Shchedrin may seem creepy and too cruel even to an adult, not to mention children.
One of the most famous works of Mikhail Evgrafovich Saltykov-Shchedrin is the fairy tale "The Selfless Hare". It, like all his creations, has a deep meaning. But before you start analyzing the fairy tale by Saltykov-Shchedrin "The Selfless Hare", you need to remember its plot.
The tale begins with the fact that the main character, a hare, runs past the wolf's house. The wolf calls out to the hare, calls him to him, but he does not stop, but adds even more speed. Then the wolf catches up with him and accuses him of the fact that the hare did not obey the first time. The forest predator leaves it near the bush and says that it will eat it in 5 days.
And the hare ran to his bride. Here he sits, counts the time to death and sees - the brother of the bride hurries to him. The brother tells how bad the bride is, and this conversation is heard by the wolf and the she-wolf. They go out into the street and report that they will release the hare to the betrothed to say goodbye. But with the condition that he will return to be eaten in a day. And the future relative will remain with them for the time being and, in case of non-return, will be eaten. If the hare returns, then perhaps they will both be pardoned.
The hare runs to the bride and runs quickly enough. He tells her and all his family his story. I don’t want to return, but the word is given, and the hare never breaks the word. Therefore, after saying goodbye to the bride, the hare runs back.
He runs, and on the way he meets various obstacles, and he feels that he does not have time on time. From this thought fights off with all his might and only adds speed. He did give his word. In the end, the hare barely manages to save the bride's brother. And the wolf tells them that until they eat them, let them sit under the bush. Maybe when he will have mercy.
In order to give a complete picture of the work, you need to analyze the fairy tale "The Selfless Hare" according to the plan:
The structure is not universal, but it allows you to build the necessary logic. Mikhail Evgrafovich Saltykov-Shchedrin, whose analysis of the fairy tale "The Selfless Hare" needs to be carried out, often wrote works on topical topics. So, in the 19th century, the topic of dissatisfaction with the royal power and oppression by the government was very relevant. This should be taken into account when analyzing Saltykov-Shchedrin's fairy tale "The Selfless Hare".
Different strata of society reacted to the authorities in different ways. Someone supported and tried to join, someone, on the contrary, tried with all his might to change the current situation. However, most of the people were blinded by fear and could do nothing but obey. This is what Saltykov-Shchedrin wanted to convey. An analysis of the fairy tale "The Selfless Hare" should begin with showing that the hare symbolizes precisely the last type of people.
People are different: smart, stupid, brave, cowardly. However, all this is of no importance if they do not have the strength to repulse the oppressor. In the image of a hare, the wolf ridicules the noble intelligentsia, which shows its honesty and devotion towards the one who oppresses them.
Speaking about the image of the hare, which was described by Saltykov-Shchedrin, the analysis of the fairy tale "The Selfless Hare" should explain the motivation of the protagonist. The hare's word is an honest word. He couldn't break it. However, this leads to the fact that the life of the hare collapses, because he shows his best qualities in relation to the wolf, who initially treated him cruelly.
The hare is not guilty of anything. He simply ran to the bride, and the wolf arbitrarily decided to leave him under a bush. Nevertheless, the hare steps over himself in order to keep his word. This leads to the fact that the whole family of hares remains unhappy: the brother failed to show courage and escape from the wolf, the hare could not help but return so as not to break his word, and the bride is left alone.
Saltykov-Shchedrin, whose analysis of the fairy tale "The Selfless Hare" turned out to be not so simple, described the reality of his time in his usual grotesque manner. After all, there were quite a lot of such people-hares in the 19th century, and this problem of unrequited obedience greatly hindered the development of Russia as a state.
So, this was an analysis of the fairy tale "The Selfless Hare" (Saltykov-Shchedrin), according to a plan that can also be used to analyze other works. As you can see, a seemingly simple fairy tale turned out to be a vivid caricature of the people of that time, and its meaning lies deep inside. In order to understand the work of the author, you need to remember that he never writes anything just like that. Every detail in the plot is necessary for the reader to understand the deep meaning that lies in the work. This is what makes the tales of Mikhail Evgrafovich Saltykov-Shchedrin interesting.
Nobody likes wolves, they call them both a murderer and a murderer, they curse them in every possible way. On the one hand, this is true, because wolves actually kill both wild animals and domestic animals, they even attack people. But in this work, the author shows the life of a forest predator and really sympathizes with this beast, calling him poor without any irony.
And all his misfortune and guilt is only in the fact that the wolf is a predator, it can only eat meat.
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He is forced to kill, because he cannot exist otherwise, but in the eyes of his victims, he looks like a robber and a villain.
And the wolf just lives, he is not a villain, to specifically kill for the sake of killing or for profit. He is not a maniac to enjoy it, he does not want to do harm. And it is very difficult for him. The beast often starves, and therefore howls piercingly, there is food all around, and the wolf is afraid to go hunting, and he often risks his life: they round up him, set traps, and even a larger beast can kill him. But you still have to feed the cubs.
Once, one such hardened predator fell into the clutches of a bear, who also did not have sympathy for wolves. And the bear decided to let the beast go if he repents and promises not to rob again and not to kill anyone.
And the wolf objected that then he would have nothing to feed his family. After all, besides meat, wolves do not eat anything. The wolf is happy not to kill, but how else to get meat? And what should a predator repent of? How is he to blame for being so arranged? What can he promise? Stop eating? A bear, for example, can eat raspberries and honey, but in winter he doesn’t need food at all, since he hibernates. And the bear realized that in front of him was a very unfortunate beast. And he said to the wolf that it is better to die than to live like this.
And this wolf grew old, began to think about his life. And he came to the conclusion that they cursed him unreasonably, because he was a murderer and a villain not of his own free will. And the wolf began to suffer from these thoughts. And he became so sick that he was tired of living. No one sympathized with him, no one understood, there was no one to complain about how hard it was for him. He was tired of self-hatred, tired of himself, and began to call for death. And soon an opportunity presented itself when the peasants staged a hunt. The wolf did not even try to run, but went to his death, lowering his head. And accepted it as a deliverance.
In this tale, the wolf is opposed to society as "not like everyone else." In every society, for sure, there is a person who is laughed at, offended. And why? Because he is “bespectacled”, “fat”, “dylda”, listens to the wrong music, dresses in the wrong way, etc.
We do not always know (and do not want to know) why someone lives or does wrong, in our opinion. It’s easier to immediately blindly hang a label, without even trying to understand the other, much less help or sympathize with him. Feeling different than everyone else is hard. It is easy to condemn a person and make him an outcast. And general condemnation and rejection can even bring a person to suicide.
The author does not defend murderers and robbers (all the more he explained that the wolf is not such), he calls for understanding and compassion for each other. And in the place of this wolf, “not like everyone else”, anyone can turn out, so society should not be cruel. Society is each of us.
Updated: 2018-02-15
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The tales of Saltykov-Shchedrin reflect the main social, political, ideological and moral problems that characterized Russian life in the second half of the 19th century. The fairy tales show all the main classes of society - the nobility, the bourgeoisie, the intelligentsia, the working people.
The satire that castigates the government elites of the autocracy stands out most sharply in three tales: "The Bear in the Voivodeship", "The Eagle-Maecenas" and "The Bogatyr".
In the fairy tale "The Bear in the Voivodeship" Saltykov-Shchedrin draws three Toptygins. They take turns
They take the place of the governor. The first Toptygin ate a chizhik, the second pulled up a horse, a cow, a pig from a peasant, and the third generally "craved bloodshed." All of them suffered the same fate: the peasants dealt with them after their patience ran out. In this tale, Saltykov-Shchedrin calls for the fight against the autocracy.
In the fairy tale "The Eagle-Maecenas", the Eagle acts as an educator official, who started the arts and sciences at his court. But the role of a philanthropist soon bored him: he ruined the nightingale-poet, imprisoned a learned woodpecker in a hollow and dispersed the crows. The author concludes that science, education, art should only be
Free, independent from all sorts of eagles-patrons.
Saltykov-Shchedrin condemns the inaction of the people, their passivity and long-suffering. The people are so accustomed to slavish obedience that they do not even think about their plight, they feed and water countless parasites and allow themselves to be punished for this. This is clearly reflected in the fairy tale "The Tale of How a Man Feeded Two Generals." Two generals who had served all their lives in some kind of registry, which was later abolished "as unnecessary", ended up on a desert island. They never did anything and now they believe that "rolls in the same form will be born, as they are served to us in the morning with coffee." If the peasant had not been under the tree, the generals would have eaten each other from hunger. The “huge man” first fed the hungry generals. He picked apples and gave them ten each, took one for himself - sour. He dug up potatoes from the ground, lit a fire, and caught fish. And then he truly began to work miracles: he twisted a snare for hazel grouses from his own hair, made a rope so that the generals had something to tie him to a tree, and he even got the hang of cooking soup in handfuls. Well-fed and contented generals think: "That's how good it is to be generals - you won't get lost anywhere!" Upon returning to St. Petersburg, the generals "raked in the money", and the peasant was sent "a glass of vodka, and a nickel of silver: have fun, man!" In this tale, the author shows the patience of the people and its result: well-fed landowners and no gratitude to the peasant.
About what can happen if a peasant is not at hand, it is said in the fairy tale "The Wild Landowner". The landowner lived "stupid, read the newspaper Vest" and had a soft, white and crumbly body. The action takes place after the abolition of serfdom, so the peasants are "liberated". True, this does not make their life any better: “wherever they look, everything is impossible, but it’s not allowed, but it’s not yours.” The landowner is afraid that the peasants will eat everything from him, and dreams of getting rid of them: “My heart alone is unbearable: there are too many peasants divorced in our kingdom.” The peasants also have no life from the landowner, and they pray to God: “Lord! it’s easier for us to disappear even with small children than to suffer like this all our lives!” God heard the prayer, and "there was no peasant in the entire space of the possessions of the stupid landowner." And what about the landowner? He is now unrecognizable: overgrown with hair, grown long nails, walks on all fours and growls at everyone - he has gone wild.
Saltykov-Shchedrin writes allegorically, that is, he uses "Aesopian language". Each tale of Saltykov-Shchedrin has its own subtext. For example, in the tale of the faithful Trezor, the merchant Vorotilov, in order to test the vigilance of the dog, dresses up as a thief. The merchant acquired his wealth precisely by theft and deceit. Therefore, the author remarks: "It's amazing how this suit went to him."
In fairy tales, animals, birds, fish act along with people. The author puts all of them in unusual conditions and ascribes to them those actions that they cannot actually perform. In fairy tales, folklore, allegory, miracles and reality are intertwined in an amazing way, which gives them a satirical coloring. The minnow of Saltykov-Shchedrin can talk and even serve somewhere, only "he does not receive a salary and does not keep a servant." The crucian carp not only knows how to speak, but also acts as a preacher, the dried roach even philosophizes: “You go quieter, you will continue; a small fish is better than a big cockroach… Ears do not grow above the forehead.” There are many exaggerations and grotesques in fairy tales. This also gives them a satirical coloring and comedy. The wild landowner has become like a beast, he has gone wild, the peasant is preparing soup in a handful, the generals do not know where the rolls come from.
Almost all fairy tales use folklore elements and traditional beginnings. So, in the fairy tale "The Wild Landowner" there is a fabulous beginning: "In a certain kingdom, in a certain state there lived a landowner ..." and reality: "He read the newspaper" Vest "". In the fairy tale “Bogatyr”, the Bogatyr himself and the Baba Yaga are fairy-tale characters: “The Bogatyr was born in a certain kingdom. Baba Yaga gave birth to him, made him drunk, nursed him and groomed him. There are a lot of sayings in fairy tales: “neither to describe with a pen, nor to say in a fairy tale”, “at the behest of a pike”, “for a long time, whether it is short”, there are such fairy-tale characters as Tsar Peas, Ivanushka the Fool, stable phrases: “by the way” , "judged-rowed".
Drawing predatory animals and birds, Saltykov-Shchedrin often endows them with such unusual features as gentleness and the ability to forgive, which enhances the comic effect. For example, in the fairy tale “The Selfless Hare”, the Wolf promised to pardon the hare, another wolf once released the lamb (“Poor Wolf”), the Eagle forgave the mouse (“Eagle Patron”). The bear from the fairy tale “Poor Wolf” also reasoned with the wolf: “Yes, you could at least take it easy, or something,” and he justifies himself: “I even ... as much as I can, I make it easier ... I grab it right by the throat - the coven!”
Saltykov-Shchedrin ridiculed in his fairy tales the socio-political system of tsarist Russia, exposed the types and customs, morality and politics of the whole society. The time in which the satirist lived and wrote has become history for us, but his tales are alive to this day. The heroes of his fairy tales live next to us: “selfless hares”, “dried roach”, “idealistic carp”. Because "every animal has its own life: a lion - a lion, a fox - a fox, a hare - a hare."
The wolf is the most feared predator in the forest. He spares neither hares nor sheep. He is able to kill all the cattle of an ordinary peasant and leave his family to starve. But the peasant, angry wolf without punishment, will not leave. This is how wolves and humans fight. But animals are also capable of hating people.
There was once a wolf. He was a real predator: he killed cows, killed a huntsman and killed a little boy. He did not feel hungry. This went on for a long time. One day fate brought him to a bear. He did not hate wolves for their actions. The bear did not want to kill the terrible beast, but wanted his conscience to awaken in him. He began to talk about the fact that killing everyone in a row is bad and so it is impossible. The wolf told him that he simply could not live differently because he was a predator. He needs to feed his own family, and this cannot be done without killing anyone. The bear agreed that it was impossible not to kill and released him. The wolf repented of his deed and said that he would kill less than before. The bear said that the best deliverance is the death of the wolf.
But the wolf deceived the bear and began to kill more than ever. He began to go to the village alone every night, and hunts domestic animals. He eats to satiety, and sleeps the rest of the time, at night he again takes up his atrocities. He did this for a long time, but he became old. Running is getting harder and harder. Also, one man injured his spine with a stick. Getting food is now harder and harder each time. He understands that dogs are no longer able to overcome. He cannot kill a sheep either, and he began to howl all night long.
Once he still managed to pull one lamb out of the herd. He drags him in his animal jaws, and he asks to let him go, he wants to live. Prior to this, all the sheep were silent and did not resist, but this strongly wants to live. The wolf remembered the bear, and his words that death would be his deliverance. He took pity and let go of the lamb.
He brought the wolf to his lair and began to wait for his death. He cannot lay hands on himself, but death does not come to him. He can only die of hunger. He's been hungry for a long time. He is not capable of catching any prey except small crows. Lying thinks they cursed him because of his murders. Words are spinning in my head that he is a damned murderer. He killed a myriad of animals, and also made many people unhappy. He lies waiting for death.
Hunters came to the forest to hunt. The wolf approached them specially and bowed his head. Feeling how his skull was split from a bullet, he realized that everything, his death had come and would finally save him from suffering.
The essence of the story is that a predator cannot live without killing, but he also has the right to life.
This is a play of absurdity, in which there is deliberately no meaning, no logical connections. The heroes are still waiting for some Godot on the road. People pass by them, something happens - fragmentary and incomprehensible (either there is a deep meaning in this, or there is no sense at all)
On the way to school, the guys often talked about exploits and dreamed of becoming famous. And only the quiet Syoma Pichugin did not participate in such conversations. He was silent.
There was a large ancient oak tree in the forest. The red-headed Woodpecker noticed him. He flew in, began to jump along his trunk, and then began to hammer a hole. The woodpecker made a big hollow and lived in it all summer.
This story is amazing, original and very exciting. It is written about sudden love, about the emergence of feelings for which the characters were not ready and they do not have time to figure it all out. But the main character does not suspect
A story about two boys, Lanko and Leiko, who have been friends since childhood and once met a blue snake. It turned out that this is a special creature that brings wealth and good luck - gold dust, and bad luck and discord
