The main motives of the lyrics of A. S. Pushkin. Reading one of the poems by heart.

RESPONSE PLAN

1. A word about the poet.

2. Freedom-loving lyrics.

3. Theme of the poet and poetry.

4. Philosophical lyrics.

5. Landscape lyrics.

6. Theme of friendship and love.

7. The meaning of A. S. Pushkin’s lyrics.

1. A. S. Pushkin entered the history of Russia as an extraordinary phenomenon. This is not only the greatest poet, but also the founder of the Russian literary language, the founder of new Russian literature. “Pushkin’s muse,” according to V. G. Belinsky, “was nourished and educated by the works of previous poets.” Throughout his entire creative career, the poet was on par with “the century,” remaining a great optimist, a bright lover of life, a great humanist, uniting people of high morality, nobility, and sublime feelings.

Poetry, drama, prose, critical articles, notes and letters - all types of literature that A. S. Pushkin touched bear the stamp of his genius. The poet left to his descendants unfading images of freedom-loving, philosophical, love, and landscape lyrics. But no one wrote so much in prose and poetry about the Poet, about his civic position, about relations with the world, as Pushkin. He was the first to show the reading public “poetry in all its charming beauty” and taught them to respect and love literature.

Freedom-loving lyrics.

The first quarter of the 19th century was the time of the emergence of new political ideas, the emergence of the Decembrist movement, and the rise of social thought after the victory in the War of 1812.

In 1812, A. S. Pushkin entered the Tsarskoye Selo Lyceum. This is where the creative life of the young poet begins. The sentiments caused by the War of 1812 and the ideas of the liberation movement were close to Pushkin and found fertile soil among the lyceum students. The development of Pushkin's free-thinking was greatly influenced by the works of Radishchev, the writings of French educators of the 18th century, meetings with Chaadaev, conversations with Karamzin, communication with friends from the lyceum - Pushchin, Kuchelbecker, Delvig.

Pushkin's lyceum poems are imbued with the pathos of freedom, the idea that peoples prosper only where there is no slavery. This idea is clearly expressed in the poem “Licinia” (1815).

Rome grew by freedom, but was destroyed by slavery!

During the St. Petersburg period, Pushkin’s lyrics were especially rich in freedom-loving political ideas and sentiments, most clearly expressed in the ode “Liberty”, in the poems “To Chaadaev” and “Village”. The ode “Liberty” (1817) denounced with crushing force the autocracy and despotism that ruled in Russia:

Autocratic villain!

I hate you, your throne,

Your death, the death of children

I see it with cruel joy.

They read on your forehead

Seal of the curse of the nations,

You are the horror of the world, the shame of nature,

You are a reproach to God on earth.

The poet calls for “vice to be defeated on the thrones” and for the reign of the Law:

Lords! you have a crown and a throne

The Law gives, not nature;

You stand above the people,

But the eternal law is above you.

Hating tyranny, he exclaims:

Tyrants of the world! tremble!

And you, take courage and listen,

Arise, fallen slaves!

The ode “Liberty” is written in verse close to the odes of Lomonosov and Derzhavin - it is a high, solemn verse that emphasizes the importance of the topic. In the poem “To Chaadaev” (1818), the internal plot develops the idea of ​​a person’s civic maturation. Love, hope, quiet glory, animating the young man, give way to a selfless struggle against “self-government”:

While we are burning with freedom,

While hearts are alive for honor,

My friend, let's dedicate it to the fatherland

Beautiful impulses from the soul!

Pushkin sees the forces hindering the liberation of his homeland. “The oppression of the fatal power” opposes the impulses of the “impatient soul.” The poet calls for devoting the best time of your life to your homeland:

Comrade, believe: she will rise,

Star of captivating happiness,

Russia will wake up from its sleep,

And on the ruins of autocracy

They will write our names!

In the poem “Village” (1819), Pushkin passionately denounced the foundations of the serfdom - lawlessness, tyranny, slavery, and exposed the “suffering of peoples.” The poem contrasts the idyllic first part and the tragic second. The first part of “The Village” is a preparation for the angry verdict that is pronounced in the second part. The poet at first notices “traces of contentment and labor everywhere,” since in the village the poet joins nature, freedom, and frees himself “from vain shackles.” The limitlessness of the horizon is a natural symbol of freedom. And only such a person to whom the village “opened” freedom and whom it made “a friend of humanity” is capable of being horrified by the “wild lordship” and “skinny slavery.” The poet is indignant:

There seems to be a barren heat burning in my chest

And hasn’t the fate of my life given me a formidable gift?

This “formidable gift” could make Russia wake up, awaken the people, and bring closer the freedom that man deserves.

The poem ends not with a call, but with a question.

"Village":

I'll see, oh friends! unoppressed people

And slavery, which fell due to the king’s mania,

And over the fatherland of enlightened freedom

Will the beautiful dawn finally rise?

The poet no longer sees freedom as a distant “star of captivating happiness,” but as a “beautiful dawn.” From the passionate message “To Chaadayev” and the bitter anger of “The Village”, Pushkin moves to doubt, dictated by impatience (“Who, the waves, abandoned you ...”), to the crisis of 1823 (“The Sower”), caused by the fact that Pushkin turns out to be witness the suppression and death of European revolutions. He is not confident in the readiness of peoples to fight for freedom:

Desert sower of freedom,

I left early, before the star;

With a clean and innocent hand

Into the enslaved reins

Threw a life-giving seed -

But I only lost time

Good thoughts and works...

Pushkin’s epigrams on Arakcheev and other reactionary figures of Alexander’s reign also date back to the St. Petersburg years. It was during these years that Pushkin became the spokesman for the ideas of the progressive youth of his time, progressive national aspirations and anti-serfdom popular sentiments. During the period of southern exile, Pushkin's poetry reflected the rise of revolutionary sentiments among the Decembrists; it is full of responses and hints associated with the liberation movement. In his message to “Delvig” (1821), Pushkin confirms:

One freedom is my idol ...

In the message "V. L. Davydov" (1821) he expresses hope that the revolution is near. In the same year, the poet wrote the poem “Dagger”. Calling for the fight against autocracy through direct, revolutionary violence:

Where Zeus's thunder is silent, where the sword of law slumbers,

You are the executor of curses and hopes,

You are hidden under the shadow of the throne,

Under the shine of festive clothes.

……………………………………

A silent blade shines in the villain's eyes,

…………………………………

Majestic memories:

Napoleon was dying there.

There he rested amidst torment.

And after him, like the noise of a storm,

Another genius rushed away from us,

Another ruler of our thoughts.

Disappeared, mourned by freedom,

Leaving the world your crown...

In the elegy “To the Sea,” the thirst for elemental freedom collides with the sober consciousness of the “fate of people” who live according to their own laws. In the meantime, the poet has only one thing left to do - to preserve the memory of the beautiful indomitable element:

In the forests, in the deserts are silent

I’ll bear it, I’m full of you,

Your rocks, your bays,

And the shine, and the shadow, and the sound of the waves.

The theme of freedom in a variety of variations is also manifested in the poems “Why were you sent and who sent you?”, “To Yazykov”, “Conversation between a bookseller and a poet”, “Defenders of the whip and whip”, etc. Throughout A.S. Pushkin was faithful to the ideals of Decembrism. He did not hide his spiritual connection with the Decembrist movement. And the defeat of the Decembrists on December 14, 1825 did not undermine the poet’s devotion to freedom. To his Decembrist friends exiled to Siberia, he wrote a message “In the depths of the Siberian ores” (1827), in which he expresses the belief that

The heavy shackles will fall,

The dungeons will collapse and there will be freedom

You will be greeted joyfully at the entrance,

And the brothers will give you the sword.

And in the poem “Arion” he confirms his devotion to his friends with the words:

I sing the same hymns...

Although the poet was left alone, he was faithful to his friends and true to the ideals of freedom.

In the poem “Monument,” summing up his life and work, the poet says that his descendants will remember him for the fact that “in a cruel age he glorified... freedom and mercy for the fallen.”

Theme of the poet and poetry

The theme of the poet and poetry runs through the entire work of A. S. Pushkin, receiving different interpretations over the years, reflecting the changes taking place in the poet’s worldview.

It is significant that in his first printed work, the message “To a Poet Friend” (1814), Pushkin says that not everyone is given the gift of being a real poet:

Arist is not the poet who knows how to weave rhymes

And, creaking his feathers, he does not spare paper.

Good poetry is not so easy to write...

And the fate prepared for a true poet is not easy, and his path is thorny:

Fate has not given them even marble chambers,

The chests are not filled with pure gold.

The shack is underground, the attics are high -

Their palaces are magnificent, their halls are magnificent...

Their life is a series of sorrows...

Pushkin the lyceum student is alien to the image of the official “gloomy rhymer” (“To Galich”, 1815), “boring preacher” (“To My Aristarch”, 1815) and the image of the freedom-loving poet-thinker, the fiery-stern denouncer of vices is sweet:

I want to sing freedom to the world,

Slay vice on the thrones...

In the poem “Conversation between a Bookseller and a Poet” (1824), the poet and bookseller express their attitude towards poetry in the form of a dialogue. The author's view of literature and poetry is somewhat down-to-earth here. A new understanding of the tasks of poetry is emerging. The hero of the poem, the poet, speaks of poetry that brings “fiery delight” to the soul. He chooses spiritual and poetic freedom. But the bookseller says:

Our age of trade; in this iron age

Without money there is no freedom.

Both the bookseller and the poet are right in their own way: the laws of life have extended to the “sacred” area of ​​poetry. And the poet is quite satisfied with the position that the bookseller offers him:

Inspiration is not for sale

But you can sell the manuscript.

Pushkin considers his work-poetry not only as the “brainchild” of inspiration, but also as a means of livelihood. However, to the bookseller’s question: “What will you choose?” - the poet answers: “Freedom.” Gradually the understanding comes that no political freedom is possible without inner freedom and that only spiritual harmony will make a person feel independent.

After the massacre of the Decembrists, Pushkin wrote the poem “The Prophet” (1826). The mission of the prophet is beautiful and terrible at the same time: “To burn the hearts of people with the verb.” It is impossible to cleanse the world of filth without suffering. The poet is a chosen one, a seer and a teacher, called to serve his people, to be prophetic, wise, and to encourage them to fight for truth and freedom. The motive of chosenness sounds especially strong here. The poet stands out from the crowd. He's taller than her. But this chosenness is bought through the torments of creativity, at the cost of great suffering. And only “God’s voice” grants the hero his great path.

The process of human transformation is nothing other than the birth of a poet. “The eyes of the prophet were opened” in order to see the world around us, “the sting of a wise snake” was given instead of a tongue, and instead of a tremulous heart - “a coal blazing with fire.” But this is not enough to become the chosen one. We also need a high goal, an idea in the name of which the poet creates and which revives and gives meaning to everything that he so sensitively hears and sees. “God’s voice” commands to “burn the hearts of people” with a poetic word, showing the true truth of life:

Arise, prophet, and see and listen,

Be fulfilled by my will

And, bypassing the seas and lands,

Burn the hearts of people with the verb.

The poem has an allegorical meaning, but in this case the poet affirms the divine nature of poetry, which means that the poet is responsible only to the Creator.

In the poem “The Poet” (1827), the motive of the divine election of the poet also appears. And when inspiration descends, “the divine verb touches the sensitive ear,” the poet feels his chosenness, the vain amusements of the world become alien to him:

He runs, wild and harsh,

And full of sounds and confusion,

On the shores of desert waves,

In the noisy oak forests...

In the poems “To the Poet”, “The Poet and the Crowd”, Pushkin proclaims the idea of ​​freedom and independence of the poet from the “crowd”, “rabble”, meaning by these words the “secular rabble”, people deeply indifferent to true poetry. The crowd does not see any benefit in the poet’s work, because it does not bring any material benefits:

Like the wind, his song is free,

But like the wind she is barren:

What benefit does it have to us?

This attitude of the “uninitiated” crowd irritates the poet, and he says to the crowd with contempt:

Be silent, senseless people,

Day laborer, slave of need, of worries!

I can't stand your impudent murmur,

You are a worm of the earth, not a son of heaven...

……………………………………

Go away - who cares

To the peaceful poet before you!

Feel free to turn to stone in depravity,

The voice of the lyre will not revive you!

Poetry is for the elite:

We were born to inspire

For sweet sounds and prayers.

This is how Pushkin formulates the goal in whose name the poet comes into the world. “Sweet sounds” and “prayers”, beauty and God - these are the guidelines that guide him through life.

The poem “To the Poet” (1830) is imbued with the same mood. Pushkin calls on the poet to be free from the opinion of the crowd, which will never understand the chosen one:

Poet! do not value people's love.

There will be a momentary noise of enthusiastic praise;

You will hear the judgment of a fool and the laughter of a cold crowd,

But you remain firm, calm and gloomy.

Pushkin calls on the poet to be demanding of his work:

You are your own highest court;

You know how to evaluate your work more strictly than anyone...

Reflecting on the purpose of poetry in the fate of a poet, Pushkin compares himself to an echo (poem “Echo”, 1831). The echo responds to all the sounds of life; it, like the poet, is in love with the world:

For every sound

Your response in the empty air

You will give birth suddenly.

In these words one can hear the readiness to accept the world in all its manifestations, even when there is “no response.” For the poet, the main thing is serving eternal values: goodness, freedom, mercy, and not the whims of the “crowd” and “rabble.”

This is exactly what Pushkin will write about in his poem “I have erected a monument to myself not made by hands...” (1836):

And for a long time I will be so kind to the people,

That I awakened good feelings with my lyre,

That in my cruel age I glorified Freedom

And he called for mercy for the fallen.

In this poem, Pushkin places poetry above the glory of kings and generals, for it is closer to God:

By the command of God, O muse, be obedient.

Man is mortal, but the creations of his spirit acquire eternal life:

No, all of me will not die - the soul is in the treasured lyre

My ashes will survive and decay will escape.

Philosophical lyrics

The subject of Pushkin's poetry has always been life itself. In his poems we will find everything: real portraits of time, and philosophical reflections on the main issues of existence, and the eternal change of nature, and the movements of the human soul. Pushkin was more than a famous poet on a global scale. He was a historian, philosopher, literary critic, a great man who represented the era.

The poet’s life in the lyrics is seen “through a magic crystal” of beauty and humanity. The measure of beauty for him lay in life itself, in its harmony. Pushkin felt and understood how unhappy a person was who could not build his life according to the laws of beauty. The poet’s philosophical thoughts about the meaning and purpose of existence, about life and death, about good and evil are heard in the poems “Do I wander along the noisy streets...” (1829), “The Cart of Life” (1823), “Anchar” (1828) , “Scene from Faust” (1825), “Oh no, I’m not tired of life...” and others. The poet is haunted by inevitable sadness and melancholy (“Winter Road”), tormented by spiritual dissatisfaction (“Memories”, 1828; “Faded Fun of Crazy Years”, 1830), and frightened by a premonition of impending troubles (“Premonition”, 1828).

But all these adversities did not lead to despair and hopelessness. In the poem “On the hills of Georgia lies the darkness of the night...” the poet says:

My sadness is light.

The poem “Elegy” (1830) has tragic notes in the first part

My path is sad

Promises me work and grief

The coming troubling sea...

are replaced by an impulse to live no matter what:

But, oh my friends, I don’t want to die,

I want to live so that I can think and suffer.

The poem “To Chaadaev” (1818) reflects Pushkin’s dreams of change in Russia:

Russia will wake up from its sleep,

And on the ruins of autocracy

They will write our names!

The theme of the infinity of existence and the continuity of generations, the indissoluble connection of the past, present and future is heard in the poem “... Again I visited...” (1835), which Pushkin wrote during his last visit to Mikhailovskoye. Contemplation of his native places and Russian nature gives rise to memories in him and sets him up for philosophical reflection. The sight of three pines, a “young family,” “a young, unfamiliar tribe,” inspired Pushkin to think about the eternity of existence. This is not only the joy of eternal renewal of life, but also the confidence that man is given rebirth in future generations. In the lyric poetry of the 30s, when the poet’s creative powers reached their highest peak, the experiences of the lyrical hero Pushkin became especially diverse: heartfelt melancholy and bright insight, the pain of loneliness and thoughts of a poetic vocation, enjoyment of nature and moral and philosophical quests. But the lyrics of recent years are permeated with sadness:

I can’t sleep, there’s no fire;

There is darkness everywhere and a boring dream.

The clock ticks only monotonously

It sounds near me...

But the poet does not give in to despondency and finds support in “humanity that cherishes the soul,” seeing in it a manifestation of universal human life experience:

Hello tribe

Young, unfamiliar! not me

I will see your mighty late age,

When you outgrow my friends

And you will cover their old head

From the eyes of a passerby. But let my grandson

Hears your welcoming noise...

Pushkin was not only a poet of genius, but also a mature man, a citizen endowed with philosophical breadth, political sobriety and concrete historical thinking.

Landscape lyrics.

Landscape lyrics occupy an important place in the poetic world of A. S. Pushkin. He was the first Russian poet who not only himself knew and fell in love with the beautiful world of nature, but also revealed its beauty to readers.

For Pushkin, poetry is not only a merging with the natural world, but also complete harmony, dissolved in the “eternal beauty” of this world. It is nature in its eternal cycle that creates the artist himself. In his poems, the poet is as polyphonic and complex as nature. The romantic works of A. S. Pushkin, containing pictures of nature, include such poems as “The mighty ridge of clouds is thinning,” “The daylight has gone out...”, “To the sea” and others. In the poem “The Sun of Day Has Gone Out” (1820), the poet conveys the sad state of mind of the lyrical hero, who in his memories strives for “the sad shores of his foggy homeland.” The twilight of the evening turned the sea into a “gloomy ocean”, which evokes sadness, melancholy and does not heal “former wounds of the heart.”

And in the poem “To the Sea” (1824), the poet paints the “solemn beauty” of the sea, inspiring the poet:

I loved your reviews so much

Muffled sounds, abyssal voices,

And silence in the evening hour,

And wayward impulses!

The free element of the sea is opposed by a “boring, motionless shore.” The element of the sea personified freedom, of which Pushkin was an adherent. Saying goodbye to the “free elements”, the poet takes an oath of allegiance to it:

Goodbye sea! I won't forget

Your solemn beauty

And I will hear for a long, long time

Your hum in the evening hours...

The poem “Winter Morning” (1829) reflects the harmony of the state of nature and human mood. When in the evening “the blizzard was angry,” the poet’s girlfriend “sat sadly,” but with the change in the weather, the mood also changes. Here Pushkin paints a wonderful picture of a winter morning:

Under blue skies

Magnificent carpets,

Glistening in the sun, the snow lies,

The transparent forest alone turns black,

And the spruce turns green through the frost,

And the river glitters under the ice.

A. S. Pushkin was a true poetic painter of nature; he perceived it with the keen eye of an artist and the subtle ear of a musician. In the poem “Autumn” (1833) A. S. Pushkin is polyphonic and complex, like nature itself. The poet does not like the seasons, which seem monotonous and monotonous to him. But every line that creates the image of my favorite time of year - autumn, is filled with love and admiration:

It's a sad time! charm of the eyes!

Your farewell beauty is pleasant to me -

I love the lush decay of nature,

Forests dressed in scarlet and gold...

For the poet, autumn is sweet “with its quiet beauty, humbly shining,” “of the annual times, he is glad only for it.” In autumn, the poet experiences a surge of mental, physical and poetic strength:

And I forget the world - and in sweet silence

I'm sweetly lulled to sleep by my imagination,

And poetry awakens in me...

……………………………………………

And the thoughts in my head are agitated in courage,

And light rhymes run towards them,

And fingers ask for pen, pen for paper,

A minute - and the poems will flow freely.

“The short day is fading,” but “poetry is awakening.” “Poetry awakens” only when the poet himself is “full of life.”

A. S. Pushkin wrote the poem “...Once again I visited...” (1835) during his last visit to Mikhailovskoye. Contemplation of familiar, native places of Russian nature gives rise to memories in him and sets him up for philosophical reflection. He draws Mikhailovsky's real landscape, but not for the sake of details, but to prepare the reader for the perception of his thoughts. Nature inspired the poet to write this poem and inspired Pushkin to think about the eternity of existence.

The poet addresses his descendants with hope, with faith in their best destiny. He bequeaths to them those noble aspirations, high ideals, to the service of which the lives of the best minds of his generation were devoted. And the finale of the poem opens with a stanza in which joy sounds:

Hello tribe

Young, unfamiliar!..

The poet’s appeal to fresh pine shoots passes the baton of memories - this “connection of times” - to future generations.

The poem “...Once again I visited...” is permeated with a feeling of connection between different eras of human life, generations, nature and man.

Theme of friendship and love.

The cult of friendship inherent in Pushkin was born in the Lyceum. Throughout the poet's life, the content and meaning of friendship changes. What brings friends together? In the poem “Feasting Students” (1814), friendship for Pushkin is a happy union of freedom and joy. Friends are united by a carefree mood. Years will pass, and in the poem<19 октября» (1825) дружба для поэта - защита от «сетей судьбы суровой» в годы одиночества. Мысль о друзьях, которых судьба разбросала по свету, помогла поэту пережить ссылку и преодолеть замкнутость «дома опального». Дружба противостоит гонениям судьбы.

The poet's house is disgraced,

Oh my Pushchin, you were the first to visit;

You sweetened the sad day of exile,

You turned his lyceum into a day.

You, Gorchakov, have been lucky from the first days,

Praise be to you - fortune shines cold

Didn't change your free soul:

You are still the same for honor and friends.

……………………………………………

We met and hugged brotherly.

The heat of the heart, lulled for so long,

And I cheerfully blessed fate.

Friendship for Pushkin is spiritual generosity, gratitude, kindness. And for a poet there is nothing higher than the bonds of friendship.

My friends, our union is wonderful!

He, like a soul, is indivisible and eternal -

Unshakable, free and carefree -

He grew together under the shadow of friendly muses.

Wherever fate throws us,

And happiness wherever it leads,

We are still the same, the whole world is a foreign land to us;

Our Fatherland is Tsarskoe Selo.

The poet had a hard time experiencing the failure of the Decembrist uprising, among whom were many of his friends and acquaintances. “The hanged are hanged,” he wrote, “but the hard labor of one hundred and twenty friends, brothers, comrades is terrible.” The poet writes to his friends the poem “In the depths of the Siberian ores...”, supporting them in difficult moments, and messages “To Chaadaev”, “I. I. Pushchin”, “To Yazykov” and others. In the poem “October 19” (1827), deep concern for the fate of his friends inspires Pushkin:

God help you, my friends,

And in storms and in everyday grief,

In a foreign land, in a deserted sea,

And those dark abysses of the earth!

Pushkin dedicated the poem “It was time: our holiday is young...” to the last anniversary of the Lyceum. Here the beginning of life and its end are compared; time changes the feelings, appearance, historical panorama of the century, but the loyalty to the Lyceum brotherhood, thinning year by year, to its bright dreams and hopes is unbreakable.

It's time for everything: for the twenty-fifth time

We celebrate the Lyceum's cherished day.

The years have passed in unnoticed succession,

And how they changed us!

No wonder - no! - a quarter of a century has flown by!

Do not complain: this is the law of fate;

The whole world revolves around man, -

Will he really be the only one who doesn't move?

Pushkin's love lyrics are sincerity, nobility, delight, admiration, but not frivolity. Beauty for the poet is a “shrine” (poem “Beauty”).

In the Lyceum, love appears to the poet as spiritualizing suffering (“Singer”, “To Morpheus”, “Desire”).

My love's torment is dear to me -

Let me die, but let me die loving!

During the period of southern exile, love is a fusion with the elements of life, nature, a source of inspiration (poems “The flying ridge of clouds is thinning”, “Night”). Pushkin's love lyrics, reflecting the complex vicissitudes of life, joyful and sorrowful, acquire high sincerity and sincerity. The poem “I remember a wonderful moment...” (1825) is a hymn to beauty and love. Love not only enriches, but also transforms a person. This “wonderful moment” is the element of the human heart. Love turns out to be not killed by either the languor of “hopeless sadness” or “anxious noisy bustle.” She is resurrected, and a moment turns out to be stronger than years.

And the heart beats in ecstasy,

And for him they rose again

And deity and inspiration,

And life, and tears, and love.

The phenomenon of the “genius of pure beauty” inspired the poet with admiration for the ideal, intoxication with love, and enlightened inspiration. Without love there is no life, no divinity and no inspiration.

Sadness, separation, suffering, hopelessness accompany Pushkin’s best love poems, which reached the heights of warmth and poetry: “Don’t sing, beauty, in front of me...” (1828), “I loved you...” (1829), “On hills of Georgia..." (1829), "What's in my name for you-?.." (1830), "Farewell" (1830). These poems enchant with the overflow of truly human feelings - silent and hopeless, rejected, mutual and triumphant, but always immensely tender and pure.

I loved you silently, hopelessly,

Now we are tormented by timidity, now by jealousy;

I loved you so sincerely, so tenderly,

How God grant that your beloved be different.

With each of his poems about love, Pushkin seems to be saying that love, even unrequited, unrequited love, is a great happiness that ennobles a person.

7. The work of A. S. Pushkin, diverse in themes and genres, is a perfect reflection of one of the greatest stages of Russian history. Surrounded by a crowd of enemies who could not forgive him for his bold independence, suppressed by the iron control of Nicholas I, he did not give up, did not retreat and continued to follow his “free path” to the end. He knew that his feat would be appreciated by future generations and with them in mind he created his immortal works. At the beginning of his creative career, in one of his poems, he asked:

My flying messages

Will the offspring bloom?..

And shortly before his death, as if summing up his work, he expressed his firm confidence that “the people’s path to him will not become overgrown.” Pushkin’s dream of a “monument not made by hands” came true, and his work will awaken “good feelings” in all generations. Pushkin's lyrics gave Gogol every reason to say:

“Pushkin is an extraordinary phenomenon and, perhaps, the only manifestation of the Russian spirit: this is the Russian man in his development, in which he may appear in two hundred years.”

Ticket number 16

By the command of God, O muse, be obedient.” The prophetic mission of the poet in the lyrics of A. S. Pushkin (using the example of 2-3 works). Reading by heart one of the poet’s poems (of the student’s choice).

The theme of the poet and poetry in the lyrics of A.S. Pushkin.

The theme of creativity (the purpose of the poet and poetry) attracted many poets. It also occupies a significant place in Pushkin’s lyrics. He speaks about the high purpose of poetry, its special role in more than one poem: “Prophet” (1826), “Poet” (1827), “I erected a monument to myself not made by hands...” (1836). Poetry is a difficult and responsible matter, Pushkin believes. And the poet differs from mere mortals in that he is given the ability to see, hear, understand what an ordinary person does not see, does not hear, does not understand. With his gift, the poet influences him; he is able to “burn the hearts of people with a verb.” However, the poet's talent is not only a gift, but also a heavy burden, a great responsibility. His influence on people is so great that the poet himself must be an example of civil behavior, showing steadfastness, intransigence to social injustice, and be a strict and demanding judge towards himself. True poetry, according to Pushkin, should be humane, life-affirming, and awaken good, humane feelings.
In the poems “The Desert Sower of Freedom...” (1823), “The Poet and the Crowd” (1828), “To the Poet”
(1830), “Echo” (1831), “I erected a monument to myself not made by hands...” (1836) Pushkin talks about the freedom of poetic creativity, about the complex relationship between the poet and the authorities, the poet and the people.
“The prophet is the ideal image of a true poet in his essence and highest calling__
All that everyday content that fills the hearts and minds of busy people, their whole world should become a dark desert for a true poet... He thirsts for spiritual satisfaction and drags towards it. Nothing more is required on his part: the hungry and thirsty will be satisfied...
The poet-prophet, with sophisticated attention, penetrated into the life of nature, higher and lower, contemplated and heard everything that happened, from the direct flight of angels to the winding course of reptiles, from the rotation of the heavens to the vegetation of plants. What next?.. Whoever has gained sight to see the beauty of the universe, feels the more painfully the ugliness of human reality. He will fight her. His action and weapon is the word of truth... But in order for the word of truth, emanating from the sting of wisdom, not only to sting, but to burn the hearts of people, it is necessary that this sting itself be kindled by the fire of love... In addition to the biblical image of the six-winged seraphim , basically taken from the Bible and the last action of this messenger of God:
And he cut my chest with a sword, and took out my trembling heart, and pushed a coal, blazing with fire, into the open chest.
The general tone of the poem also belongs to the Bible, imperturbably majestic, something unattainably sublime... The absence of subordinate clauses, relative pronouns and logical conjunctions with the inseparable dominance of the conjunction “and” (it is repeated twenty times in thirty verses)... brings Pushkin closer here. language to the biblical...” (V. Soloviev).

8. Poems A.S. Pushkin about love. Reading one of them by heart. (Ticket 6)

Pushkin's love lyrics are full of tender and bright feelings for a woman. The lyrical hero of poems about love is distinguished by dedication, nobility, depth and strength of feeling. The theme of love, revealing a wide palette of human experiences, is reflected in the poems “The daylight has gone out...” (1820), “I have outlived my desires...” (1821), “Keep me, my talisman...” (1825). , “K***” (“I remember a wonderful moment...”, 1825), “On the hills of Georgia lies the darkness of the night...” (1829), “I loved you: love is still, perhaps...” (1829), etc.
Love and friendship are the main feelings depicted by Pushkin. The hero of Pushkin's lyrics is beautiful in everything - because he is honest and demanding of himself.
Love in Pushkin's lyrics is the ability to rise above the petty and random. The high nobility, sincerity and purity of the love experience are conveyed with brilliant simplicity and depth in the poem “I loved you...” (1829). This poem is an example of absolute poetic perfection. It is built on a simple and ever-new recognition: “I loved you.” It is repeated three times, but each time in a new context, with a new intonation, conveying the experience of the lyrical hero, a dramatic love story, and the ability to rise above one’s pain for the sake of the happiness of the woman he loves. The mystery of these poems lies in their complete artlessness, naked simplicity and at the same time incredible capacity and depth of human emotional content. What is striking is the unselfishness of love that is characteristic of very few people, the sincere desire not just for happiness for a woman who does not love the author, but for a new, happy love for her.
Almost all words are used by the poet in their literal meaning, the only exception is the verb “faded away” in relation to love, and even this metaphorical nature does not look like some kind of “expressive device.” Parallels and repetitions of similar constructions play a huge role: “silently, hopelessly”; “either timidity or jealousy”; “so sincerely, so tenderly.” These repetitions create energy and at the same time an elegiac fullness of the poetic monologue, which ends with Pushkin’s brilliant discovery - the confession is replaced by a passionate and farewell wish: “...How may God grant that you, beloved, be different.” By the way, the combination “God bless you” is often used in the context of farewell.

Lesson Plan

1. The theme of the poet and poetry is traditional, cross-cutting in European culture.
2. The theme of the poet's civil mission in the poem “Licinia”.
3. The idea of ​​a select circle of poets as “sacred truth of friends”, opposed to the crowd (“Zhukovsky”)
4. Poem “Conversation between a bookseller and a poet.”
5. Two images of the poet in Pushkin’s late lyrics:
   a) poet as prophet (“Prophet”); the prevailing idea of ​​the image of the poet - prophet - the ethical idea of ​​\u200b\u200bduty to people
   b) the poet as a priest (“The Poet and the Crowd”, “To the Poet”); The predominant idea of ​​the image of the poet-priest is aesthetic.
6. The fate of the poet in the works of Pushkin.
   a) a symbolically expressed thought about the special fate of the poet in the poem “Arion”.
   b) creativity elevates an ordinary person in life above others (“Poet”).
   c) posthumous glory, identified with eternal life (“I have erected a monument to myself...”).

Educational.

• Show that the theme of the poet and poetry is traditional, cross-cutting in European culture.
• Show the evolution of this theme in the lyrics of A.S. Pushkin.
• Show the ambiguity of interpretations (interpretations) of A.S. Pushkin’s poems.
• Determine the philosophical aspect in Pushkin’s lyrics.
• To clarify and deepen the poet’s feelings, to get closer to the author’s position.

Developmental.

• Develop skills in analyzing a lyric poem, the ability to draw generalizing conclusions.

Educational.

• Develop skills in mastering cultural norms and traditions of Russian speech.
• To foster a reading culture among schoolchildren.

Equipment.

A stand with portraits, illustrations, books on the topic of the lesson.

During the classes

Teacher's opening remarks:

This theme is traditional, cross-cutting in European culture. The poet's monologue about himself is found in ancient poetry.

Key aspects:

The creative process, its purpose and meaning
- the relationship between the poet and the reader (the “crowd” motif)
- the relationship between the poet and the authorities (the “poet and the king” situation)
- the poet’s relationship with himself (guilt, conscience, justification)
All these areas of the topic are widely represented in Pushkin. During the lyceum period of creativity, we encounter the image of a poet - an idle sloth (goes back to Batyushkov). But already in the poem “Licinius” the theme of the poet’s civil mission is heard, his tasks before posterity are spoken of:

In satire I will depict righteous vice
And I will reveal the morals of these centuries to posterity.

The theme of the poet and poetry in Pushkin's lyrics is closely connected with the theme of freedom - in the aspect of freedom of creativity - and is revealed in different ways at different stages. The same theme will be decisive in the poems “Liberty” (1817) and “Village” (1819).
In “Liberty,” the poet seems to renounce the theme of love that previously worried him and devotes his talent to chanting freedom:
Run, hide from sight,
Cytheras are a weak queen!
Where are you, where are you, thunderstorm of kings,
Freedom's proud singer?
Come, tear off the wreath from me,
Break the pampered lyre...

Further in the text of “Liberty” the image of the poet is concretized: we see a pensive singer who reflects on the fate of the tyrant, looking at the “abandoned palace” of Paul I, boldly gives a “lesson” to the kings in the last stanza of the poem.
In the elegy “Village,” the poet, free from vanity and delusion in a sweet rural solitude, surrounded by the works of great writers and thinkers, wants to give his poetry civic pathos:

There's a barren heat burning in my chest
And hasn’t the fate of my life given me a formidable gift?

In addition to the motive of civil service, during this period the motive of the internal (“secret”) freedom and independence of the poet (“N.Ya.Plyusova”) acquired special significance:
Only by learning to glorify freedom,
Sacrificing poetry only to her,
I was not born to amuse kings
My shy muse.
………………………………………
And my incorruptible voice
There was an echo of the Russian people.

The idea of ​​a select circle of poets as initiates, “friends of the sacred truth”, opposed to the crowd (“Zhukovsky”):

You're right, you create for the few,
Not for envious judges,
Not for the poor collectors
Other people's judgments and news,
But for the strict friends of talent,
Sacred truth friends.

These motives remain significant for Pushkin throughout his work.
Subsequently, new motives appear in Pushkin’s reading of the theme of the poet and poetry.

In the poem “Conversation between a bookseller and a poet,” which is written in the form of a dialogue,

What explains this choice?

The dialogue form of the poem conveys the conflicting points of view of the bookseller and the poet on issues of art.

we encounter the image of a romantic poet who makes high demands on art and speaks of the selflessness of his creativity.
- Carefully re-read the first 5 answers of the poet. What three aspects of creativity does the poet reject, and why? Which answer is the meaningful climax of the poem? What autobiographical motives are heard in these answers?
The poet rejects three aspects of creativity:
1) for the sake of money;
2) for the sake of fame;
3) for the sake of a woman.
Disillusioned with his work (neither the crowd nor his beloved are able to comprehend it), the poet chooses freedom.

What will you choose?

Freedom (!!! – culmination).

But to be free, you must sell your labor:

Inspiration is not for sale

But you can sell the manuscript.

This is how freedom and dependence on the public turned out to be connected

What demands does time make?
Our age is a huckster; in this iron age
Without money there is no freedom.
What's glory? – Bright patch
On the singer's shabby rags.

But what if the poet agrees with the demands of cruel times?

The poet will cease to be himself!!!

What becomes the embodiment of this?

The intrusion of prose into the final line of the poem: “You are absolutely right. Here's my manuscript. Let's agree."

Teacher's word.

It is impossible to protect poetry only by human forces from the onset of cruel human vulgarity, and therefore the search for the highest protection for the creative freedom of art leads to the appearance of philosophical motives in Pushkin’s poems about the poet and poetry.

Thus, in “The Prophet” (written in 1826 on the road from Mikhailovskoye to Moscow, where the disgraced poet was traveling to meet the Tsar) biblical motifs are heard. The poem is directly related to the topic of the poet and poetry, because the word “verb” is the main weapon of both the prophet and the poet.

Conversation.

What philosophical meaning does the poet put into the motifs “spirit of thirst”, “desert”, “crossroads” at the beginning of the poem?

Pushkin’s poem “The Prophet” is interesting to compare with its biblical source. The “Book of the Prophet Isaiah” talks about how a person wanted to become a prophet (a prophet is a messenger of God’s will in the Bible, a predictor; prophets cultivated faith and piety among the people, led civil rulers, performed miracles, wrote sacred books). In Pushkin, the hero does not at all consider himself superior to people and does not want to oppose himself to them. This man did not at all consider himself a being of a higher order and was not preparing to be a prophet. He was chosen by the six-winged seraphim, and this angel of the highest rank will perform all actions with a person without asking his desire.

Why was this person chosen?

He was “tormented by spiritual thirst” and was not satisfied only with the blessings of the material world. The “crossroads” where Seraphim met him is also a sign of the spiritual quest of the future prophet.

What is special about the construction of the poem? Why physical Is most of the poem devoted to the hero’s transformation? How do you think this is due to the ideological meaning of the poem?

As a result of Seraphim’s actions, the human senses and body are transformed: the prophet must have inhuman vigilance, special hearing, a tongue and heart different from those of an ordinary person. And the angel’s mission is to transform the body of the future prophet. Towards the end, this operation becomes more and more painful and bloody: if he touches the eyes “with fingers as light as a dream,” then in order to remove the heart, he cuts the chest with a sword.

What happens to the human senses and body at the moment of transformation?

The eyes of the future prophet became “prophetic” and began to look like the eyes of a “frightened eagle”: they saw too much. And he began to hear what is inaccessible to human hearing: sounds come to him from heights, depths, and distances:

And I heard the sky tremble,
And the heavenly flight of angels,
And the reptile of the sea underwater,
And the valley of the vine is vegetated.

The sinful tongue (and “idle and wicked”) has been replaced by the sting of a wise snake - the merciless truth will henceforth be spoken by this tongue. The human heart, too, it turns out, is not suitable for fulfilling the new mission: it is too tender, “quivering.” Instead, “a coal blazing with fire” will be inserted into the chest. The heat and light of this heart is necessary for the new transformed being to boldly proclaim his prophecies, the height and power of which is given by the will of God:

Arise, prophet, and see and listen,
Be fulfilled by my will,
And, bypassing the seas and lands,
Burn the hearts of people with the verb.

Who did Pushkin present in his hero: a distant biblical prophet or a poet who accepted the prophetic gift?(the poem is called not “Poet”, but “Prophet”.)

Different points of view:

1) “Who did he (Pushkin) give us in his “Prophet”? This is the ideal image of a true poet in his essence and highest calling.”

V. Soloviev. The meaning of poetry in Pushkin’s poems. 1899.

2) “The Bible and the Koran gave Pushkin, at the time of his mature formation, the opportunity to establish himself in his new self-awareness as an artist of unprecedented responsibility and high missionary work. And - accordingly - freedom and independence from anything other than his calling... Pushkin raises himself to the status of a prophet..."

N. Skatov. Pushkin. 1990.

3) “In “The Prophet” they saw and see the image of a poet, for which, in essence, there is no data... The Prophet is only one of Pushkin’s heroes, comprehended with genius, but not adequate to Pushkin... “The Prophet” is by no means a self-portrait or a portrait at all poet... Pushkin portrayed the poet in “The Poet”, and not in “The Prophet”. Knowing very well that a poet is sometimes more insignificant than the most insignificant children in the world, Pushkin recognized himself as a great poet, but did not in the least lay claim to the “important rank” of prophet.

V. Khodasevich. “Pushkin’s Lot.” Article by S. Bulgakov. 1937.

4) “His (Pushkin’s) “Prophet”, which confused everyone and was so famous by Dostoevsky, is a wonderful biblical stylization... Pushkin almost never took the pose of a prophet.”

A. Kushner. Among the insignificant children of the world: Notes on the margins. 1994.

“This poem, as a truly perfect poetic work, allows for several interpretations. We are not obliged to make a choice between a prophet - a preacher of the word of God, and a divinely inspired poet; both of these meanings flicker through one another with “the same artistic authenticity.”

V.S.Baevsky. History of Russian poetry: 1730 – 1980. 1994.

The prophet and the poet have in common the ability to see the world as a simple person will never see it: they both see its hidden, secret sides. The prophet “corrects” the world; the poet reflects the world. The prophet brings the word of God to people - the poet creates his words (maybe when he becomes inspired by God?) They both address people, revealing to them the truth about earth and heaven.

Teacher's word.

In 1827 – 1830 Pushkin created three program poems on the theme of the poet and poetry. He needed to defend creative freedom.

The 1828 poem “The Poet and the Crowd,” constructed in the form of a dialogue, is devoted to the problem of the poet’s relationship with the “crowd.”

Conversation.

What is the significance of the dialogic form of the poem?

By the way, the “senseless people” are called a “crowd” only in the title, but directly in the text of the poem they are called “rabble.” It is unlawful to mean by “rabble” the so-called “black people”, the common people. Literary historians have long come to the idea that “rabble” is a broader concept: these are all those who tried to infringe on his creative freedom.

What is the image of the crowd, the mob?

The “rabble” gives the poet orders that are by no means new: after all, she only asks the poet to “teach” her, to give her “bold lessons,” because she is mired in vices. But in the words of the “rabble” there are only consumer notes:

You can, loving your neighbor,
Give us bold lessons,
And we will listen to you.
- What does the poet reproach her for?

There is no desire to change in this at all. And the poet answers the crowd with dignity:

You would benefit from everything - worth it's weight
Idol you value Belvedere.
You don’t see any benefit or benefit in it.
But this marble is God!.. so what?
The stove pot is more valuable to you:
You cook your food in it.

This is the kind of denial of art that one can come to if one proceeds from the requirement of benefit.

Is it possible to involve art in eradicating crimes?

Who does Pushkin liken the poets to?

Over the many centuries of the existence of civilization, Pushkin believes, crimes on earth have only increased, and it is futile to involve art in their eradication, since “scourges, dungeons, and axes” could not do this. And in general, “sweeping away the rubbish” is the job of the cleaners, not the priests. This is what Pushkin likened poets to – priests. “Service, altar and sacrifice” is the high mission of both.

What does Pushkin see as the true calling of poetry?

The purpose (not the goal!) of poetry is:

Not for everyday worries,
Not for gain, not for battles,
We were born to inspire
For sweet sounds and prayers.

Denial of the “everyday” - the topic of the day, any benefits, calculations in art and the affirmation of the beauty (“sweet sounds”), divine meaning (“inspiration”, “prayer”) of his service - this was Pushkin’s position in 1828 at the most fundamental issue of art.

Teacher's word.

Pushkin was able to defend his creative freedom in 1828 by rejecting the “educational” role of literature. But several years will pass, Pushkin, realizing himself in a different, much broader social environment, will pose the question of the purpose of the poet and poetry somewhat differently.

In the sonnet “To the Poet” (1830), Pushkin, calling the poet “tsar” (precisely as a tsar, the poet must live alone and not depend on anyone), not only proclaims the poet’s freedom (“the free road”), but also introduces a significant restriction this freedom:

...On the road to freedom
Go where your free mind takes you.

“A free mind” is a guarantee of faithfulness to the poet’s path. Once the mind is free, the road is free. And so, having gained freedom, without being distracted by anything (neither the noise of “enthusiastic praise,” nor the “judgment of a fool,” nor the “laughter of a cold crowd,” “not demanding rewards for a noble deed”), evaluating himself ( “You are your own highest court”), “a discerning artist” must follow the path of life. And if he is satisfied with the result, then let him not be bothered by the scolding of the crowd, which “spits on altar where your fire burns, and in children's Your tripod shakes with agility.” Once again, as in the poem “The Poet and the Crowd,” an association arises poet - priest. But there is no irritation at the “childish”, unconscious behavior of the crowd, because it does not know what it is doing.

What does the poet see as the true calling of poetry?

“Pushkin was convinced that poetry is a self-sufficient phenomenon that does not need justification or anyone’s approval. She has no tasks outside of herself. He wrote to Zhukovsky: “Are you asking what the goal of the Gypsies is? here you go! The purpose of poetry is poetry - as Delvig said (if he didn’t steal it). Thoughts are aiming at Ryleev, but it’s all wrong.”

V.S.Baevsky. History of Russian poetry: 1730 – 1980. 1994.

Teacher's word.

During these years, the poet acutely felt the attacks on his freedom. A poet is a vocation and profession, the subject of Pushkin’s thoughts in 1827 - 1831. Who is this poet? Is he different from other people or the same as everyone else? Pushkin’s answer, which he gives in the sonnet “The Poet,” is not simple.

What is the nature of a poet?

Pushkin expresses a paradoxical opinion on this matter:

1) it turns out that his soul is not alien to anything human. He, just like others, is immersed in the vanity of the world; his “soul tastes a cold sleep”; the author even fully admits that a poet may be “more insignificant than all” among the “insignificant children of the world,” that is, he can be an ordinary, earthly person, because his “holy lyre is silent.” Until the moment when Apollo demands the poet to the sacred “sacrifice”.

How did the poet hear “Apollo’s demands”?

It comes in the form of a “divine verb”, intelligible to the “sensitive ear” of the poet. The beginning of the creative process, according to Pushkin, is unexpected for the poet and inspired by the deity (that is, creative inspiration is from God). It is the powerful force of inspiration, to which the poet is subject, that takes his life in a different direction, tearing the poet away from the vanity, from the “cold sleep” of the soul.

The poet’s powerful transformation immediately begins, his sleeping soul awakens:

The poet's soul will stir,

Like an awakened eagle.

How does a poet change?

2) After this event, the poet changes dramatically.

He distances himself from human vanity (at the same time he has no contempt for people);

Stops worshiping the “people's idol”;

He “yearns”, surrounded by the amusements that captivated him.

How does the relationship between the poet and society develop at this moment?

Does he become proud, “wild and harsh”, plunges into himself, cannot be among ordinary people, in the bustle of the world?

Inspiration requires solitude, freedom from everyday life:

The service of the muses does not tolerate fuss;
The beautiful must be majestic.

He runs... “to the shores of desert waves, into the noisy oak forests” - this, of course, is a poetic convention, symbols peace and solitude. There it is easier to transform into poetry the “sounds” and “confusion” with which he found himself filled.

And Pushkin seems to “stop the moment” - before us is a poet captured at the moment of inspiration. Therefore there is no visual image, it is replaced psychological details.

Is Vl. Solovyov right when he asserts that “the second half of it takes us back to the “Prophet”?

How, as a result of the actions of the seraphim, the senses and body of a person are transformed: a prophet must have inhuman vigilance, special hearing, a tongue and heart different from those of an ordinary person; So the mighty power of inspiration (“divine verb”) before our eyes transforms the poet’s life (which no longer belongs to him) into a different direction.

But speaking about Pushkin’s ideal of the poet and poetry, one cannot help but recall his following statement: “poetry ... should not have any goal other than itself,” “the goal of art is an ideal, not moral teaching.” These two ideals (prophet and priest) contradict each other, but in Pushkin they harmoniously complement each other. The next generation of poets lost this harmony and divided into supporters of the idea of ​​“pure art” and supporters of the idea of ​​social poetry.

Teacher's word.

At the end of his life, Pushkin finds a powerful way to express his cherished thoughts about the purpose of poetry. In 1836, his famous poem “I erected a monument to myself not made by hands…” was written, which is usually called simply “Monument”.

Conversation.

Which poets were Pushkin’s literary predecessors in the development of this theme?

Pushkin had brilliant predecessors in interpreting his poetry as a monument: the ancient Roman poet Horace, whose epigraph opens the poem. In Russian literature, this idea was continued by Lomonosov and Derzhavin.

What does Pushkin compare his miraculous monument to?

Pushkin begins with a comparison: he compares his “monument not made by hands,” erected by poetry, with the “Pillar of Alexandria.” What is meant here - the lighthouse in Alexandria or the Alexander (in honor of Alexander I) column on Palace Square in St. Petersburg, erected shortly before the poem was written? By the way, Pushkin found an excuse not to appear at the celebration of the opening of this column. The divine meaning of true poetry begins to be revealed from the first lines of the poem: this monument is “not made by hands,” it “ascended” as if not by the will of people, but by its own power. But Pushkin also emphasized that his miraculous monument has “an unruly head.”

What is meant?

Independence and freedom are characteristic of Pushkin's poetry.

What thought is the spiritual and philosophical center of the poem?

A majestic thought about overcoming death. The eternal life of man is ensured by true poetry:

No, all of me will not die - the soul is in the treasured lyre
My ashes will survive and decay will escape...

Let's think about how Pushkin called his poetry here - “treasured lyre.” This name has sincerity and love.

- What does Pushkin see as the guarantee of the immortality of his poetry?

If predecessors connected the idea of ​​the poet's posthumous glory with the greatness and power of the state (“As long as great Rome rules the world...”, “As long as the Slavic race will be honored by the universe...” - the magic of the poet’s name extends to this time among Lomonosov and Derzhavin). Pushkin rethinks this motif and fundamentally changes the scale of the relationship between poetry and statehood. His poet rises above state borders and symbols of sovereign power; the priests of art seem to have their own Fatherland, and therefore the “monument” - poetry exists until it itself disappears from the face of the earth:

And I will be glorious as long as I am in the sublunary world
At least one piit will be alive.

What does Pushkin see as the main reason for his long life among the people, the source of his love?

1) In the good (“good feelings”) that his poetry awakens. Goodness is the absolute quality of great poetry. In the process of working on the poem, Pushkin rejected the line “I have found new sounds for songs,” which was closer to the original source. High ethical the meaning of poetry seems extremely important to him, and it is the thought of the moral power of poetry that allows Pushkin to identify another source of his posthumous fame -

2) This is a glorification of freedom. It is in it that the guarantee of “independence”, the poet’s independence from the “cruel century” in which he had to live, lies.

3) “And he called for mercy to the fallen.” The Christian concept of mercy, “mercy” becomes very important in the late Pushkin, combining with popular pity for those who have stumbled, the “fallen”. Mercy towards those who have sinned is one of the main moral values ​​among the people. In the poet’s invocation of “mercy” there is a justification for his life and poetry, loyalty to the friends of his youth, regret for all those who suffer, humiliate, and get lost.

Appeal to the muse in the last stanza. How do you understand its meaning?

At the end of the poem there are calls - exhortations to your muse. To ensure meaninglessness for yourself, you must be obedient to the “command of God” and learn not to react to insults, honors, or unjust judgment.

Conclusion.

Thus, at the end of Pushkin’s life, his early demands for genuine poetry came together

• Liberty;
• independence from the opinions of the crowd;
• doing the will of God;

with later ideas about the rootedness of real poetry in folk soil, its involvement in imperishable folk values

• of good;
• freedom;
• mercy.

He confessed in his poems,

involuntarily carried away by delight

A.S. Pushkin.

The topic of the poet and poetry has always been interesting to me, because I also try to write poetry. And although I cannot be called a poet, I have already experienced that feeling of joy when individual words suddenly begin to form into stanzas, and they, in turn, into a poem. Sometimes I have a question: what did such geniuses of Russian literature as Derzhavin, Pushkin, Lermontov feel? What thoughts came to them at that distant time, what was their view of society, how did it relate to their inner world?

It is impossible to answer this question without getting acquainted with the works of great writers.

In my life A.S. Pushkin entered as a child. As a preschooler, I enjoyed his poems and fairy tales... They amazed me with their beauty and completeness of content, inexhaustible energy of life, sincerity and melodiousness. Himself open to the whole world, Pushkin managed to make his verse open to the reader.

As I got older, I recognized M.Yu. Lermontov. Despite the fact that his poetry is very different from Pushkin's poetry, it has an amazing power of emotional impact. “Borodino” fascinates with the sincere naturalness of patriotism, “Sail” with the anxiety of search and desire for freedom, “Mtsyri” with the inflexibility of impulse, the will of the hero, not broken by a tragic duel with circumstances... Since then, the names of these great poets have been inseparable for me:

Pushkin is a rainbow all over the earth,

Lermontov - the milky way over the mountains...

(Vl. Nabokov)

Poetry G.R. Derzhavina arose for me much later, when I wondered where the creativity of Pushkin and Lermontov and their famous followers, which they enjoy to this day, originated from.

It was Derzhavin who made Russian poetryXVIII- XIX centuries, one that we now love so much and whose beauty we admire so much. Before this, compatriot poets only discussed death, old age, and various moralizing subjects in poetic form. Odopists were supposed to hide their identity, as if the truth itself was speaking through their lips.

Derzhavin appeared in literature at the end of classicism and, sensitive to new poetic trends, could not remain a true classicist. Freed from the shackles of normativity that shackled him, Derzhavin’s rare talent unfolded with lightning speed and poetic power. The organizing center of Derzhavin’s poetry is increasingly becoming the image of the author, uniform in all works. And as a person, and not a conditionally abstract “piit,” he sees the personal shortcomings of the nobles, their “sky-blue gazes.”

In his work, Derzhavin pays great attention to the theme of the poet and poetry. Speaking about poetry, he emphasizes its true purpose:

This gift of the gods is only to honor

And to learn their ways

Should be addressed, not to flattery

And the dark praise of people.

This is how Felitsa instructs the “Murza” poet. Derzhavin himself sees his main merit in the fact that he “said the truth to the kings with a smile.”

The poet dared to do many things for the first time in Russian literature. In particular, he was the first to speak out loud about his poetic immortality. The author determines posthumous fame depending on the choice of heroes whom he glorified:

I will exalt you, glorify you,

I myself will be immortal by you!

The same heroine (Felitsa) must “take with her” to the “temple of glory” the “meager image” of the poet (“My idol”). But in other works Derzhavin could pompously proclaim:

The bone worm will devour my enemies,

And I am Piit and will not die.

Two of Derzhavin’s imitations of the Roman poet Quintus Horace Flaccus are devoted entirely to the theme of poetic immortality: “Swan” and “Monument”. Of these, the second is the most famous.

So! - all of me will not die, but part of me is big,

Having escaped from decay, he will live after death,

And my glory will increase without fading,

How long will the universe honor the Slavic race?

The concept of Derzhavin’s immortality includes the people’s memory of his glorious creative path. After all, the poet’s poetry had a social purpose.

Everyone will remember this among countless nations,

Like obscurity, I became known for this...

Horace explains the reason for his poetic immortality succinctly and modestly: he was the first to translate Greek melodies into the Italian style. Derzhavin’s explanation is more spacious and applies not only to purely poetic merits, although to them too:

That I was the first to dare in a funny Russian syllable

To proclaim Felitsa’s virtues,

Talk about God in simplicity of heart

And speak the truth to kings with a smile.

In conclusion, Derzhavin adds an important thought:

Oh Muse! be proud of your just merit,

And whoever despises you, despise them yourself...

It was later picked up and expanded by Pushkin in his variation on the same theme - the famous poem “I erected a monument to myself...”

As a successor to Derzhavin’s poetic work, A.S. Pushkin, however, often criticizes him, since he has a different view of life and a different civic position of the poet from Derzhavin’s. The court poet was quite conservative at heart; he put above all else the state, headed by a wise king. In his world, good is good, evil is evil, and if rebels shake the foundations of a state, then this is also evil that must be fought.

It is no wonder that Derzhavin’s freedom seems heavy and clumsy to the pro-Decembrist Pushkin. He will call his predecessor’s poems “a bad translation from some wonderful original - an unflattering assessment, but understandable. Pushkin, who gave Russian poetry a measure of beauty, must have been irritated by the bizarre bulk of Derzhavin’s odes.

But it was Derzhavin that Pushkin owed his main achievement - liberation from predetermined rules when choosing a poetic word. Derzhavin's heaviness became a pedestal for Pushkin's lightness. The defeated teacher gave way to the victorious student.

Pushkin's active creativity began while still at the Lyceum. During his studies, his civic position began to take shape, which was intended to serve the liberation of Russia from the oppressive state system, the poet’s desire for independence in creativity, and the recognition of poetic work as hard work. (“Delvig, 1817,” To N.Ya. Pluskova, 1818)

Of particular interest is the ode “Liberty,” written in 1817. In it, the poet speaks out against the despotism of autocracy and serfdom.

Tyrants of the world! tremble!

And you take courage and listen,

Arise, fallen slaves!

The ode is an example of civil poetry, examples of which Pushkin could find in Radishchev and Derzhavin. She is imbued with romantic pathos. But in comparison with Derzhavin, Pushkin proclaims in it the responsibility of kings before the law, which is the guarantee of the freedom of peoples.

Realizing the true purpose of the poet and poetry, seeing him in serving his people and the Fatherland, the author painfully experiences the imperfection of his poetic language in the emotional impact on the reader.

How to achieve the spiritual liberation of the people, to open their eyes to the order of things that destroys human dignity, where “wild slavery” and “skinny slavery” reigns? (“Village”) the poet exclaims with bitterness and hope:

There seems to be a barren heat burning in my chest,

And hasn’t the fate of my life given me a formidable gift?

But no matter how difficult the super task of poetry may be, A.S. Pushkin steadily strives to achieve it, finding precise visual means to embody the spiritual ideals of the high intensity of the soul.

Thus, in the poem “The Dagger,” Pushkin condemns the mass terror of the Jacobins and at the same time glorifies the “punishing dagger” as the “secret guardian” of freedom, “the last judge of shame and resentment.” Many Decembrists perceived this poem as a call to overthrow the autocracy.

After the defeat of the Decembrist uprising, philosophical motifs begin to sound more and more powerfully in Pushkin’s lyrics - thoughts about the meaning and purpose of life, about the poet and his purpose, about the relationship between the poet and society. The freedom-loving soul is oppressed by the presence of gendarmerie censorship, which recognizes only official literature and rejects everything living, courageous, and progressive. In the poem “Message to the Censor,” the author affirms the desire to create according to the laws established over oneself, rejecting useless censorship:

Like a tiresome eunuch you wander among the muses;

Neither ardent feelings, nor the brilliance of the mind, nor taste,

Not the syllable of the singer of “Feasts”, so pure, noble, -

Nothing touches your cold soul.

A.S. Pushkin sincerely tried to awaken freedom-loving motives and self-esteem among the people, but in vain: his disappointment in serving society was reflected in the poem “The Desert Sower of Freedom.”

And he cut my chest with a sword,

And he took out my trembling heart,

And coal blazing with fire,

I pushed the hole into my chest.

This is how the transformation of the prophet ends: the poet comes to the idea that he must not only console, delight people and give them pleasure with his creativity, but instruct the reader, lead him along.

However, with the all-conquering kindness of the poet, the idyll in the relationship of A.S. Pushkin was never with his readers. Let us remember “Conversation between a bookseller and a poet” (1824):

Blessed is he who hid to himself

Souls are high creatures

And from people, as from graves,

I didn’t expect any reward for the feeling!

This position of the poet’s detachment from the crowd is expressed in the poems “To the Poet” (1830), “Echo” (1831), “The Crowd is Deaf” (1833), “Gnedich” (1832), “The Wanderer” ( 1835), "From Pindemonti" (1836)

The degree of alienation between the poet and the reader A.S. Pushkin realizes tragically in the lyrics:

... The crowd is deaf,

Blind lover of winged novelty,

Arrogant minions change every day,

And they roll knocking from step to step

Their idols, yesterday crowned with her.

Meanwhile, Pushkin always had hope for reader recognition. This hope sounds like a prophecy, breaking out despite the tragic loneliness of the poet during his lifetime.

At the end of his short life, A.S. Pushkin, as if anticipating his imminent death, decides to sum up his poetic activity. This result was the poem “I have erected a monument to myself...” (1836). In the very first lines, the poet reveals his secret of poetic immortality and liberation from captivity: earthly death reveals eternal life:

No, all of me will not die - the soul is in the treasured lyre

My ashes will survive and decay will escape -

And I will be glorious as long as I am in the sublunary world

At least one piit will be alive.

Then Pushkin proclaims the main value and measure of any poet - nationality:

And for a long time I will be so kind to the people,

That I awakened good feelings with my lyre,

That in my cruel age I glorified freedom,

And he called for mercy for the fallen.

These lines affirm the humanistic idea of ​​creativity. The poet, according to Pushkin, should try to make people better, not reproach them for ignorance and darkness, but show them the true path. And here he is obliged to listen only to the dictates of his own heart...

By the command of God, O muse, be obedient,

Without fear of insult, without demanding a crown;

Praise and kindness were received indifferently,

And don't argue with a fool.

The “Monument” began with a rebellion, and ended with an incantation, a call to humility, but to such humility that rejects any dependence on vanity (resentment, crown, praise, slander). This poem is a feat of the poet, capturing all the beauty of his personality.

M.Yu. solves the theme of the poet and poetry in his own way. Lermontov. Taking up the baton of his predecessor, he created a broader and more complex image of the poet. This complexity is explained by the living conditions that were associated with the consequences of the defeat of the Decembrists. “There are no two poets so significantly different,” wrote V.G. Belinsky, like Pushkin and Lermontov. Pushkin is a poet of the inner feeling of the soul; Lermontov is a poet of merciless thought and truth. Pushkin's pathos lies in the sphere of art itself as art; The pathos of Lermontov’s poetry lies in moral questions about the fate of the human person.” Pushkin’s noble and bright poetry developed on the basis of hope and trust in life, faith in the limitless possibilities of man. Both the tension of the people's forces in the Patriotic War of 1812 and the rise of national self-awareness fed this hope and faith.

The bright and direct, open view of the world, the rapture of life is replaced by an era of disappointment, skepticism and “longing for life.” The era of Pushkin is being replaced by the era of Lermontov. These eras were separated by 1825, the year of the uprising and defeat of the Decembrists. And in Lermontov’s poetry, the theme of loneliness sounds from the very first lines.

“In... Lermontov’s lyrical works,” wrote V.G. Belinsky, - one can see an excess of indestructible fortitude and heroic strength in expression; but there is no longer hope in them, they strike the reader’s soul with joylessness, lack of faith in life and human feelings, with a thirst for life and an excess of feelings... Nowhere is there Pushkin’s revelry at the feast of life; but everywhere questions that darken the soul, chill the heart... Yes, it is obvious that Lermontov is a poet of a completely different era and that his poetry is a completely new link in the chain of historical development of society...”

Pushkin had the opportunity to experience the bitterness of misunderstanding, and his voice sometimes sounded like the voice of one crying in the desert. The poet-prophet was not always clear to those around him in his predictions, and his poetry sometimes raised the question: “What benefit does it give us?”

Lermontov experienced not only loneliness and misunderstanding. He is already a distinctly tragic figure. The death of the poet in the world of evil is inevitable. This was suggested to Lermontov by the fate of his brilliant predecessor. The poem “The Death of a Poet” was written hot on the heels of events and under the direct impression of them. Although we are talking about the tragic fate of a particular person, Lermontov interprets what is happening as a manifestation of the eternal struggle of good against evil and cruelty. The poet dies at the hands of insignificant people. He is a proud, independent personality, a marvelous genius, an unprecedented phenomenon and therefore alien in an environment living with envy, greed, slander, the pursuit of happiness, understood as wealth, high titles and ranks, a privileged position in society... The heavenly collided with the earthly, the low with high, “ice with fire.”

The poet-prophet is an image introduced into literary use by Pushkin. It’s the same with Lermontov. The image of a punishing dagger also appears in his mind. In the poem “The Poet,” Lermontov builds a lyrical composition on comparing his colleague in the pen with a dagger, recalling those distant times when the poet’s passionate word found its way into the hearts of listeners, when his work was a service, and not a torment of loneliness:

It used to be that the measured sound of your mighty words

Ignite the fighter for battle.

The crowd needed him like a cup for feasts,

Like incense during prayer hours.

Your verse, like God's spirit, hovered over the crowd,

And the echo of noble thoughts

Sounded like a bell on a veche tower

On days of national celebrations and troubles.

But the emptiness and callousness of the surrounding world force the poet to withdraw into himself, to abandon high service to people, and this, according to Lermontov, is tantamount to a rusty dagger blade. Calling on the poet to hear the call of the time, Lermontov for the first time in his work uses the image of a “mocked prophet.”

Will you wake up again, mocked prophet?

You cannot snatch your blade from a golden sheath,

Covered with the rust of contempt?

As in the poem "The Poet", the theme of prophecy arises in "The Journalist, the Reader and the Writer". “Prophetic speech”, “mocked prophet” - these persistently repeated images will receive a tragic conclusion in the poem “Prophet”, which will be the result of Lermontov’s thoughts about the fate and purpose of a real poet. He deliberately chooses the poetic form of Pushkin’s “Prophet”. His work is written in the same meter and sounds like a direct continuation of Pushkin’s poem, in which “God’s voice” calls to the prophet:

Arise, prophet, and see and hear,

Be fulfilled by my will

And, bypassing the seas and lands,

Burn the hearts of people with your verb!

This is the main purpose of the seer, his duty to the world and to himself. And it doesn’t matter how his words are perceived by those to whom they are intended. Lermontov heard the call of his predecessor and followed it:

Since the eternal judge

The prophet gave me the all-vision

I read in people's eyes

Pages of malice and vice.

I began to proclaim love

And the truth is pure teachings.

All my neighbors are in me

They threw stones madly...

Lermontov's prophet, having sprinkled ashes on his head, runs away from people into the desert, where only the stars and a dumb creature listen to him gratefully. When he occasionally appears in the “noisy city,” the wise elders point their fingers at him, instilling in the children:

Look at him, children,

How gloomy and thin and pale he is.

Look how naked and poor he is,

A ridiculed prophet, who is pointed at as a holy fool, is a terrible image. Only sadness and longing await him. Compared to Pushkin's hero, he moves only backward. For Pushkin, a seer is a bearer of the word of God, filled with all that is purest and brightest. In Lermontov’s poem, the prophet, without refusing the gift of the Almighty, bears the heavy cross of misunderstanding, cruelty and contempt of those around him, making his way through the crowd and addressing it with an instructive speech.

In an era of state instability, Lermontov remained the custodian and continuer of the lofty behests of his predecessors. His poet-prophet is the bearer of sublime truths. Poetic ideals still correlate with the ideals of Pushkin's time. His poems are full of bitterness, a feeling of loneliness, disunity in the kingdom of arbitrariness and darkness, as Herzen called the Nicholas era. This gave Lermontov's poetry a tragic character.

The question of what a poet should be, what his role in society is, what the tasks of poetry are, have always worried and will continue to worry supporters of art for the people. Therefore, the theme of the purpose of the poet is a central theme not only of poetry XIXcentury, it also permeates the work of modern poets, for whom the fate of the Motherland and the people is their destiny.

G.R. Derzhavin, A.S. Pushkin, M.Yu. Lermontov as representatives of the advanced circles of Russian societyXVIII- XIXcenturies led the further movement of literature forward and determined its subsequent development.

Russian reality, Pushkin’s spiritual closeness to the Decembrists were the school in which the poets’ views on the essence of art, on the place and role of poetry in the life of society were formed. Considering the fact that the great poets wrote at different times, we can talk about the unique idea of ​​each of them about their poetic muse.

The image of Derzhavin's muse remained unchanged throughout his entire work. She was distinguished by her good-natured nature, simplicity, homeliness and privacy.

A.S. To Pushkin, the muse seemed like a “fickle friend,” a “bacchanal,” “a district young lady, with a sad thought in her eyes, with a French book in her hands,” and most often she was called upon to “burn the hearts of people with a verb.”

M.Yu. Lermontov created his own poetic image of the muse, which is sharply different from Pushkin’s. At first she is full of sadness and disappointment, and then she passionately desires to find herself and her place in life, full of faith and hope.

For Derzhavin, the poet is a kind of variation of the sacred funnyman, whose task is “to speak the truth to the kings with a smile,” jokingly and jokingly teach the rulers, warn them and correct them - “and in jokes I will proclaim the truth.”

For Pushkin, the goal of poetry is poetry. The prophetic calling of the poet frees him from the need to bring any worldly benefit with his poems. He selflessly serves only God (“God’s command, O muse, be obedient...”) and harmony. Poetry is akin to life itself, it is just as unpredictable.

M.Yu. perceives both poetry and reality much deeper and more tragically. Lermontov. A poetic analysis of the soul leads the poet only to new and new questions - and so on until his life was cut short. As a poet of insoluble doubts, he entered the history of Russian literature.

However, such individual views on creativity do not detract from the main – the true purpose of the poet and poetry, the purpose that the poets saw in serving their people, the Fatherland. In everything they wrote about, the progressive man of the time was evident; it was not reconciliation with reality that was evident, but an active will and desire to destroy everything that oppressed, suppressed, crippled the people and the life of the individual.

Bowing before the great predecessor, following in his footsteps, but going in rebellion, continuing, but not imitating - this is one of the remarkable properties that distinguish the personalities of true Poets.

List of used literature.

1. V. Khodasevich "Derzhavin"

2. P. Palmarchuk "The Word and Deed of Derzhavin"

3. I. Podolskaya "Derzhavin"

4. S. Andreevsky "Lermontov"

5. V. Belinsky “Poems by M.Yu. Lermontov"

6. I. Andronikov "Image of the Poet"

7. V. Nedzvetsky "The Poet and His Fate"

8. V. Nepomnyashchy "Pushkin's Lyrics"

9. V. Guminsky “The life of Pushkin’s “Monument” in time”

10. B. Bobylev "Without demanding a crown..."

11. F. Dostoevsky "Pushkin"

12. N. Gogol “A few words about Pushkin”

13. N. Sechina "A.S. Pushkin. Lyrics"

The theme of the purpose of a poet and poetry in literature is fully revealed in the lyrics of the following poets:

1. In the lyrics of A. Pushkin. Pushkin considered it his duty to sing of freedom to the world and to defeat vice on the thrones (ode “Liberty”, 1817). He said that not everyone can be a poet, that this is a very difficult path in life (“To a Poet Friend,” 1814), that a poet is obliged to burn people’s hearts with his verb, to serve his people and to raise people to fight for truth and freedom (“The Prophet” , 1828). He called on the poet to be free from the opinions of the crowd: You yourself are your own highest court (“To the Poet,” 1830) and compared yourself to an echo that responds to all the sounds of life (“Echo,” 1831).
2. In the lyrics of M. Lermontov. Following Pushkin, Lermontov recognizes the special mission of the poet, inspiring the people to fight for freedom (The Prophet, 1841), and compares the poet with a dagger: he must also be firm and unbending in serving his ideals (The Poet, 1839).
3. In the lyrics of N. Nekrasov. Nekrasov’s muse descended from the poetic Olympus onto city streets and rural arable lands - he compared his muse to a young peasant woman (“Yesterday, at six o’clock,” 1848). All his work is permeated with the thought: You may not be a poet, But you must be a citizen (“Poet and Citizen”, 1856).
4. In the lyrics of V. Mayakovsky. Mayakovsky argued that today the poet’s rhyme is a caress and a slogan, and a bayonet, and a whip. The poet’s word heals and burns, so his duty is to roar like a copper-throated siren (“Conversation with the financial inspector about poetry,” 1926). In the poem “At the top of his voice” (1930) he says that poetry is a weapon, and the poet is not a chosen one and a priest, but a performer of the most difficult work (a sewer man and a water carrier, mobilized and called up by the revolution), his word should not only convey the idea to the reader , but also to excite, motivate to immediate action - building a new world.
5. In the lyrics of A. Akhmatova. For Akhmatova, the process of composing poetry is a disease, languor: If only you knew from what rubbish / Poems grow without knowing shame (“I don’t need odic armies...”, 1940). She considers her main task to be recording poetry under the dictation of the muse, and this ability is bestowed on poets from above. Creativity is a thorny path on which the poet encounters misunderstanding, deafness and blindness on the part of people. The poet’s mission is to go alone and heal the blind (“We have freshness of words and simplicity of feelings,” 1915).

An example of a poem on the topic of the poet and poetry - “I erected a monument to myself, not made by hands” by A.S. Pushkin. Let's try to briefly analyze it.

Subject. The poem is considered Pushkin's poetic testament. This is a hymn to poetry, which affirms the high purpose of the poet and poetry. The theme of freedom was introduced: the monument rose higher than the Alexandria Pillar (a symbol of royal power).

Composition. Consists of five stanzas. The 1st stanza affirms the significance of the miraculous monument. In the 2nd - the immortality of art. The 3rd stanza is devoted to the theme of the wide posthumous fame of Pushkin himself. In the 4th stanza, the poet defines the essence of creativity. In the 5th - he is ready to accept fate, whatever it may be.

Means of artistic expression. The solemn sound is conveyed by the introduction of anaphora (And every language that exists in it will call me. And the proud grandson of the Slavs, and Finn...), the choice of sublime epithets (miraculous, rebellious, cherished, sublunary). A lot of
Slavicisms: erected, head, drink, until. The author uses only past and future tenses - he cannot evaluate himself in the present, hopes for the future and says what he did in the past.

Poetic meter and rhyme. Iambic hexameter with cross rhyme.

The topic of the poet's role in society always worried Pushkin. He began to think about this when he wrote the poem “To a Poet Friend.” He defined his place in poetry with poems, and speaks about this in his other works.

Pushkin wrote the poem “To a Poet Friend” while studying at the Lyceum. Even then, in his youth, he thought about the role of poetry. The lectures of Professor Kunitsyn also had a significant influence on his thinking.

Meanwhile, Dmitriev, Derzhavin, Lomonosov.
Immortal singers, and honor and glory of the Russians,
They nourish a sound mind and teach us together

The first thing the young poet pays attention to is education, to the fact that poetry should nourish a sound mind and teach. Pushkin says that poetry is not always fame and money. Names famous writers who died in poverty because they did not know how to bend to anyone and stuck to their ideas, their truths.

Pushkin spent a lot of time in the archives, studying historical documents. With his works, although not always written in the style of realism, he sought to acquaint his readers, Russian society with his native history, and thus nourish a sound mind and teach.

The poem, “To N. Ya. Pluskova,” written in 1819 and published by Pushkin in “Competitor of Enlightenment and Charity” could have alerted the royal celestials, because the poet openly admits that he did not and will not become a court poet. The only thing he is ready to serve and glorify is Freedom.

Only by learning to glorify freedom,
Sacrificing poetry only to her,
I was not born to amuse kings
My shy muse.

True, he admits that he sang the praises of Empress Elizabeth, daughter of Peter I. But this was from sincere motives, and knowing the love of the common people for the empress. Because

This poem clearly defines the civic position of twenty-year-old Pushkin, which becomes prevalent for him for the remaining years. It is worth noting that this was the basis for his conflict with Emperor Nicholas I, who sought to tame Pushkin. He dreamed of having his own court poet, and Pushkin strove for creative freedom. Many believed that personal imperial censorship, the appointment of Pushkin as a palace chamberlain cadet, and the persecution of the poet that followed in the 30s stemmed from this conflict. Although, on the other hand, everyone knows that despite his genius, Alexander Sergeevich’s character was not sweet and he often needlessly insulted and humiliated other people.

Written in the form of a dialogue between a poet and a bookseller in 1824. The poet gets older, and gradually his views change. And the point is not that he becomes greedy, it’s just that, unlike 14-year-old Pushkin, the time has come when he has to take care not only of spiritual food, but also of his daily bread. Therefore, he agrees with the seller when he says

What about Slava? - Bright patch
On the singer's shabby rags.
We need gold, gold, gold:
Save up your gold until the end!

Poetry should teach readers to bring spiritual pleasure, but it should feed the poet himself, regardless of civic positions and worldviews.

In 1826, Pushkin felt himself a prophet. The poem “The Prophet” was suffered through moral torment and long reflection. Pushkin realized that he had to burn people’s hearts with a verb. It is generally accepted that with this poem Pushkin speaks of calls to fight for freedom. But

...God's voice called to me:
“Rise up, prophet, and see and listen,
Be fulfilled by my will,
And, bypassing the seas and lands,
Burn the hearts of people with the verb.”

God, as we know, never called for a fight with those in power. Jesus taught non-resistance to evil through violence. Is it possible to understand Pushkin’s last lines as meaning that he intends to call a person to moral self-improvement, patience and fulfillment of God’s commandments? We must assume that yes. Many of his works tell us this, especially those related to late philosophical lyric poetry.

Pushkin is a child of his era. And in the first half of the 19th century, the nobles considered the people to be something like children, incapable of expressing their will. The nobles themselves had to make policy in the state, overthrow the kings and free the people from serfdom. By the way, Alexander Sergeevich himself was in no hurry to free his peasants. With the poem “The Poet and the Crowd,” Pushkin showed his attitude towards the people. It is expressed in the words of the mob addressed to the poet

You can, loving your neighbor,
Give us bold lessons,
And we will listen to you.

Pushkin loved the Russian people, but in the words of the poet in the poem, he demonstrates the attitude of other poets towards the people, not his own.

With the poem “To the Poet,” Pushkin demonstrates his attitude to criticism and freedom of creativity, which he valued very highly. This work echoes “Monument,” written six months before his death.

You are your own highest court;
You know how to evaluate your work more strictly than anyone else.
Are you satisfied with it, discerning artist?
Satisfied? So let the crowd scold him

With the poem “Monument” Pushkin, as it were, sums up his work. He talks about

And for a long time I will be so kind to the people,
That I awakened good feelings with my lyre,
That in my cruel age I glorified Freedom
And he called for mercy for the fallen.

And the last stanza is a testament to current and future poets:

By the command of God, O muse, be obedient,
Without fear of insult, without demanding a crown,
Praise and slander were accepted indifferently
And don't challenge a fool.

To summarize, we can say that Pushkin saw the purpose of poetry as teaching his readers to see the beauty in life and nature, to teach love for their native land and native history. He saw freedom in personal freedom, that is, in the ability to create, regardless of anyone, to be able to move around the world depending on one’s desires and capabilities. In his work, a poet should be as indifferent to criticism as possible. The highest critic is himself, the creator of his works.