What human vices are condemned in Russian fables. What human vices and shortcomings he ridicules in his fables And

The writing

Krylov's fables is an excellent school for observing life, phenomena, and characters. Fables interest both in dynamic plots and in the depiction of the characters of the characters, in particular animals, insects, birds. Each fable read causes a person to think.

Reading the fable of Demyan's ear, you understand: the story the author tells is not about specific Demian and Foku, and not about the ear and excessive hospitality. Dem'yan personifies such traits as obsession, pickiness, importunity, inability to respect the desires of another person. And the fable also teaches: beautiful intentions do not always have good consequences.

The inability to work together, caring about a common cause, and not about their own tastes, is personified by the characters in the fable "The Swan, Pike and Cancer." The last line of this fable - "But things are still there" - became a catch phrase. Sometimes these words are used to characterize the state of affairs of a person who is not able to complete what he started. The fable helps to understand: before taking on any business, you need to weigh well both your capabilities and the capabilities of your accomplices. Otherwise, “only torment” will come out of that business.

Krylov exposes the ignorant and the ignorant in the fable "The Monkey and the Glasses." Some people are very similar to the character in the fable: unable to understand some phenomenon, they deny or prohibit it. Many characters in Krylov's fables seem to have come from folk tales. Their "characters" are well known, but the author creates situations in which their essence is revealed.

The fox is a character in many fairy tales. This image is used when you need to portray cunning, cunning. In the fable "The Crow and the Fox," it is the cunning that helps the Fox to get hold of a piece of cheese. But the fable condemns not cunning and cunning, but sycophancy and those who believe any words, so that only they are pleasant. Krylov's fables expose various flaws in human characters and teach the art of living with dignity.

Common and excellent fables of Krylov "The Wolf and the Lamb" and the fable of the same name by Aesop

It is known that the plots of many fables originated in antiquity, but fabulists from different countries use them to write new works.

How a new work appears on the basis of a well-known plot, let's try to investigate this using the example of the fables of Aesop and Krylov.

Aesop is a legendary poet who is considered the founder of the fable genre. Aesop's fables are prosaic, narrative, laconic. The main attention is paid to the clash between carriers of certain traits or different life positions. In the fable "The Wolf and the Lamb", the characters are clearly defined: the Lamb personifies defenselessness, the Wolf personifies strength. Morality emerges from here: just defense is not valid for those who intend to do injustice.

Unlike Aesop, Krylov put the moral of his fable at the beginning, but the development of events in the fable is not perceived as a simple illustration of morality. Krylov's wolf becomes the embodiment of inexorable evil force, cruelty and willfulness, and the development of the plot before our eyes reveals the mechanism of action of this cruel force. Readers witness everything that happens to the characters.

At the beginning of the fable, the Lamb is not afraid of the Wolf, because he does not harm anyone in any way and does not violate the established rules. The senseless accusations that the Wolf makes, the Lamb easily refutes. There is self-esteem in the Lamb's responses. For a moment, readers even think that the Lamb has driven the Wolf to a dead end, because the predator has no more arguments to accuse. But it does not come out of this at all that after meeting with the Wolf the Lamb will remain unharmed. Just the opposite. Each decent answer from the Lamb annoys the Wolf even more. Finally, the self-willed predator gets tired of looking for the imaginary guilt of his victim and he shows his essence. The last words of the fable: “The Wolf said - and into the dark forest the Wolf dragged the Lamb” - at the same time expected and unexpected. The reader knew from the very beginning that this should have happened, but, watching the development of events, he hoped that the Lamb would still bring his innocence.

In the fables of Aesop and Krylov, the plot, characters and even morality are common. Aesop's fable is written in prose, and Krylov's in poems. But, in my opinion, the most important thing that distinguishes these two fables is the reader's perception of the works. Aesop's Fable is an appeal, so to speak, to the mind of the reader. And Krylov's fable - to his heart.

In many fables Krylov ridicules stupidity and ignorance with all kinds of shades of this lack; so, a stupid monkey is angry with glasses only because she does not know how to use them ("Monkey and glasses"); the monkey foolishly does not recognize his reflection in the mirror ("The Mirror and the Monkey") - moreover, taking the opportunity, he criticizes and condemns his neighbors; the fool did not know how to simply open the "chest"; The "curious" by his mental myopia sees only small details of life and does not notice the main thing. In the wonderful fable "Liar", boasting, lies, stupidity and fascination with all foreigners, the "foreign rage" with which Krylov was so indignant, is ridiculed at the same time.

Vanity and flattery are ridiculed in The Crow and the Fox. Flattery is not far from servility; how witty and subtle it is exposed in the fable "Two Dogs"! Life is hard for “the faithful dog Barbos”, this honest worker, while Zhuzhu, the “curly lapdog,” perfectly managed to arrange her life - in what way? Only by the fact that she walks on her hind legs before the owners ...

"Demyanova's ear" is so well known that it is often taken literally, believing that it mocks exaggerated, obsessive hospitality; in fact, Krylov denounced in this fable those authors who praise their works (ear) too much and, against their will, treat their guests to them.

Selfishness is ridiculed in the fable "The Frog and Jupiter"; the same egoism, and even with a tinge of complete indifference to someone else's misfortune, is depicted in the fable "Siskin and a Dove" ingratitude - in "The Wolf and the Crane"; greed - in "Fortune and the Beggar", etc.

In the second category of fables, which denounce social shortcomings, they mainly talk about injustice, bribery, bribery, and the question of raising children is touched upon.

Unjustice and bribery are vividly depicted in such fables as "The Peasant and the Sheep", "The Fox and the Marmot", "Fish Dances", "Pike". In this last fable, Krylov depicts the judgment with a merciless mockery that shines through in every word. The judges are described with wicked irony:

“They were: two donkeys, Two old nags, and two or three goats. For proper supervision, they were given a fox for the prosecutor in the order of supervision ”; since the accused, the pike ..., "the fox was supplied with the fish table

Either with all sorts of cunning tricks the fox saves the pike, deceiving and fooling "respectable judges: she proposes to replace the punishment for the pike by hanging, another, in her words more terrible:" to drown her in the river. " "Perfectly"! shouting donkeys, goats and nags, not understanding the prosecutor's deception, "and they threw the pike into the river," so that it will continue to supply the "lisan-ke" with fish. As if naively, Krylov inserts in the middle of his story a deeply ironic phrase: "For all that, there was no respect in the judges."

In all these fables, the fox plays the role of a cunning rogue, a bribe-taker - she always has a “stigma in the cannon” (“The Fox and the Groundhog”). Sheep - always portray the offended element ("The Peasant and the Sheep"). Leo, as supreme, sometimes punishes deceivers ("Fish Dances").

The issue of raising children is touched upon in the fables "The Cuckoo and the Turtleneck", "The Peasant and the Snake". Krylov condemns those parents who give their children to outsiders for upbringing, "entrust them to mercenary hands"; this is how the cuckoo throws its eggs into other people's nests. Such parents in old age cannot and should not expect love and affection from their children. In the fable "The Peasant and the Serpent" Krylov hints that parents often do not understand the merits of a foreign educator to whom they entrust their children. In his fable, the peasant understands this issue correctly and refuses to accept the snake into the house.

“Fathers,” Krylov finishes his fable, “is it clear to Us what I am going to do here?”

Krylov has not many historical fables. Here are the most famous ones:

The fable "The Wolf in the Kennel" was written in 1812 and depicts the Patriotic War. Napoleon is a wolf, a gray-haired hunter is Kutuzov. The wolf thought he could easily deal with the sheep, but his enemies turned out to be not sheep, but evil dogs, ready to tear to pieces the "gray bully". "The kennel became hell." “They are running - some with a cudgel, some with a gun” - a hint of guerrilla warfare. - “Fire! shout - fire. They came with fire, "- a hint of the Moscow fire. The wolf wants to start negotiations, like Napoleon, who offered Kutuzov to start negotiations for peace; but the old hunter (Kutuzov) interrupted the wolf's speech with the words: “You are gray, and I, friend, are gray. And I have known your wolf nature for a long time ... That is why it is my custom: there is no other way to do peace with wolves than by removing their skin from them ”,“ And then he released a pack of hounds on the wolf. ”

They say that Krylov sent Kutuzov a list of this fable, and that Kutuzov himself read it aloud to his officers, and with the words: "You are gray, and I, friend, gray" - took off his cap and expressively pointed to his gray hair.

In the fable "Oboz", Krylov alludes to the cautious, slow actions of Kutuzov, which were criticized by most of Russian society.

In the fable "The Pike and the Cat" Admiral Chichagov is ridiculed, who missed Napoleon when crossing the Berezina. In the phrase - "and the rats have eaten their tail (of the pike)", there is a hint that the French captured part of Chichagov's convoy.

The famous fable "The Quartet" ironically depicts a meeting of Shishkov's "Conversation", of which, however, Krylov himself was a member; some saw in this fable a mockery of the members of the State Council, formed according to Speransky's project.

"The Cuckoo and the Rooster" depicts the journalists Grech and Bulgarin, who in their articles praised each other. It can be assumed that in the fable "Raising a Lion" Krylov alludes to the upbringing of Alexander I. The conservatives, dissatisfied with the reforms of Alexander I at the beginning of his reign, accused the republican Laharpe (eagle), who raised Alexander I, in the spirit and direction of these reforms.

It is impossible to enumerate and analyze all the fables that are so diverse and rich in content and meaning.

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Krylov exposes the ignorant and the ignorant in the fable "Monkey and Glasses". Some people are very similar to the character in the fable: unable to understand a certain phenomenon, they deny or prohibit it. Many characters in Krylov's fables seem to have come from folk tales. Their "characters" are well known, but the author creates situations in which their essence is revealed.

Common and excellent fables of Krylov "The Wolf and the Lamb" and the fable of the same name by Aesop

It is known that the plots of many fables originated in antiquity, but fabulists from different countries use them to write new works.

How a new work appears on the basis of a well-known plot, let's try to investigate this using the example of the fables of Aesop and Krylov.

Aesop is a legendary poet who is considered the founder of the fable genre. Aesop's fables are prosaic, narrative, laconic. The main attention is paid to the clash between the carriers of certain traits or different life positions. In the fable "The Wolf and the Lamb", the characters are clearly defined: the Lamb personifies defenselessness, the Wolf personifies strength. Morality emerges from here: just defense is not valid for those who intend to do injustice.

At the beginning of the fable, the Lamb is not afraid of the Wolf, because he does not harm anyone in any way and does not violate the established rules. The senseless accusations that the Wolf makes, the Lamb easily refutes. There is self-esteem in the Lamb's responses. For a moment, readers even think that the Lamb has driven the Wolf to a dead end, because the predator has no more arguments to accuse. But from this it does not at all come out that after meeting with the Wolf, the Lamb will remain unharmed. Just the opposite. Each decent answer from the Lamb annoys the Wolf even more. Finally, the self-willed predator gets tired of looking for the imaginary guilt of his victim and he shows his essence. The last words of the fable: “The Wolf said - and into the dark forest the Wolf dragged the Lamb” - at the same time expected and unexpected. The reader knew from the very beginning that this should have happened, but, watching the development of events, he hoped that the Lamb would still bring his innocence.

A person has so many sides of the coin that sometimes it is simply not possible to understand all their shades. We are arranged as the most difficult puzzle, which not everyone can solve. That is why it is so difficult for us to build human relationships. That is why wars, catastrophes and destruction occur on the planet. Sometimes it seems to me that the instinct of greed and ruthlessness dominates in a person. We observe how, even small children fight for their toys, not wanting to share. On the streets there are often drunkards who do not want to solve their problems, but simply fill them with alcohol, depriving them of housing, earnings, and food. There are also quarrels between mother and child, who refuse to understand each other and simply take into account the needs of each.

What traits are worth making fun of in fables? What should be shown in the first place in the lines of literature? How to reach out to the hearts and minds of people who have gone astray?

I consider the fables of IA Krylov to be the most appropriate and targeted, who tries to draw attention to any screaming situation in human relationships. The author is able to notice all the subtle reasons for the problematic nature of quarrels and highlight them in a broader light, so that anyone can read such important, from his point of view, truth and morality. Every person needs to read his fables. They contain the depth of folk wisdom. Krylov is a master of his craft. From under his pen flew wisdom and tips imprinted in centuries to everyone who wants to become more perfect in their actions.

Among the Krylov heroes, the reader can recognize himself and his loved ones. The fabulist managed to pick up that universal language that is understandable to anyone who dares to go over its lines. In his fables we see ridicule of lies, insolence, stupidity. He does not forget about cunning and greed, anger and cunning. It is also worth remembering the ridicule of unskilledness, which ruins people's lives. So, in the fable "The Wolf and the Lamb" "the strong is always guilty of the powerless." The wolf does not see his own guilt and responsibility, he is always looking for the guilty.

Personally, I really like Krylov's fables, because they are saturated with deep morality and breadth of thought. The author skillfully depicts human vices and helps the reader understand what is good and what is bad. This is especially important for the young rising generation, which is just learning to live and understand moral principles.

Common and excellent fables of Krylov "The Wolf and the Lamb" and the fable of the same name by Aesop

It is known that the plots of many fables originated in antiquity, but fabulists from different countries use them to write new works.

How a new work appears on the basis of a well-known plot, let's try to investigate this using the example of the fables of Aesop and Krylov.

At the beginning of the fable, the Lamb is not afraid of the Wolf, because he does not harm anyone in any way and does not violate the established rules. The senseless accusations that the Wolf makes, the Lamb easily refutes. There is self-esteem in the Lamb's responses. For a moment, readers even think that the Lamb has driven the Wolf to a dead end, because the predator has no more arguments to accuse. But from this it does not at all come out that after meeting with the Wolf, the Lamb will remain unharmed. Just the opposite. Each decent answer from the Lamb annoys the Wolf even more. Finally, the self-willed predator gets tired of looking for the imaginary guilt of his victim and he shows his essence. The last words of the fable: “The Wolf said - and into the dark forest the Wolf dragged the Lamb” - at the same time expected and unexpected. The reader knew from the very beginning that this should have happened, but, watching the development of events, he hoped that the Lamb would still bring his innocence.

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