Tell about the meeting of the peasants with the priest, the landowner, and Ermil Girin. Find the lines that talk about what each of them includes in the ideal of happiness.
(All of them include “peace”, “wealth”, “honor” in the ideal of happiness. The priest was the first to meet the wanderers. To their question: “How do you live freely and happily, honest father?” - The priest answered first of all with the same question: “In what do you think is happiness?” Questions: what is happiness? What does a person need for happiness? - arise both in the conversation with the landowner and in the story about Ermil Girin. It becomes clear whether the landowner and the peasants have the same meaning in the concept of “happiness”. “honor”. The noble understanding of happiness is:
Wealth, property ownership: You used to be surrounded by
Alone, like the sun in the sky,
Your trees are modest,
Yours dense forests,
Your fields are all around!
General submission: Will you go to the village -
The peasants fall at their feet,
You'll go through the forest dachas -
Centenary trees
The forests will bow down!
…………….
Everything amused the master,
Lovingly every weed
She whispered: “I’m yours!”
Unlimited power over people, no contradictions in anyone,
belonging to him: I will have mercy on whomever I want,
I'll execute whoever I want.
Law is my desire!
The fist is my police!
The blow is sparkling,
The blow is tooth-breaking,
Hit the cheekbone!..
In the story about Ermil Girin, the Honor is enviable, true,
meaning: Not bought with money,
Not with fear: with strict truth,
With intelligence and kindness.
The people are unanimous in their voluntary desire to support Girin in the fight against the merchant Altynnikov, how great is the trust of the peasants in Ermila. This is conveyed with particular force in the scene of a village gathering electing a mayor, when “six thousand souls from the entire estate” shout: “Ermila Girina!”- Like one person! This is a true honor.")
Reflections on the happiness of the priest, the landowner and Ermila make us think that people understand happiness in different ways. The happiness of the priest and the landowner is the happiness of living by someone else's labor. It is to this conclusion that the priest’s reasoning about “oh the priest’s wealth is coming”: “If you don’t take it, there’s nothing to live on,” and Obolt Obolduev’s story about the happiness of the landowner in pre-reform times lead. It is not enough for Ermila to have “peace of mind, and money, and honor” - everyone needs to have all this.
Which path does Ermila Girin take to happiness?
(The wanderers ask the peasant talking about Yermil Girin a question:
However, it is advisable to know -
What kind of witchcraft
A man above the whole neighborhood
Did you take that kind of power?
In response they heard: “Not by witchcraft, but by truth.”)
What is the truth of Ermila Girin?
(Where there is enough strength, it will help,
Doesn't ask for gratitude
And if you give it, he won’t take it!
You need a bad conscience -
To the peasant from the peasant
Extort a penny.
In seven years the world's penny
I didn’t squeeze it under my nail,
At the age of seven I didn’t touch the right one,
He did not allow the guilty
I didn’t bend my heart...)
So, truly the answer to the question - who is happy? - puts wanderers before solving other issues:
What is happiness?
How to achieve happiness?
The consciousness of the seven wanderers does not remain unchanged. In what direction is this change going?
(At the beginning of the journey, the wanderers considered only the masters happy and argued only about which of them was happier. The subject of the dispute was understood by them only from one side, and, as it turns out later, not its main side.
For now, their idea of happiness is necessarily associated with wealth. The men, without any reservations, agree with the priest’s formula of happiness - “peace, wealth, honor.” They accept his story with complete confidence.)
How did the peasants comprehend the very subject of the dispute in the Prologue, at the beginning of their journey when they met the priest?
(After meeting with the priest, the wanderers end up in the rich village of Kuzminskoye, where a cheerful holiday is taking place - a “fair” with many faces, many voices peasant world. Truth-seeking men are born with a desire to look for the happy among men. After listening to the stories of the “happy” people from the crowd, the seven wanderers reject the limited peasant ideas about happiness, “holey with patches,” “hunchbacked with calluses.”)
What ideas about happiness do the men who argue reject?
(Ermil Girin had everything he needed for happiness, living according to the laws of his native truth. But this was not a guarantee of happiness, but, on the contrary, led to a clash with the forces standing in the country of order. The people's defender does not accept a life built on self-interest and lies, he fights for good and truth, social justice, but intercession for the people during the riot in “the estate of the landowner Obrubkov, the Frightened province, the district of Nedykhanev, the village of Stolbnyaki” ended tragically for Girin. Since then, “he has been sitting in prison.” This hero makes him feel the inseparability of the concepts: “happily” and “at ease,” “happiness” and “will, freedom.”
The meeting of the seven wanderers with the landowner, the remarks of the peasants during his story testify to how deeply alien the ideals of the ruling class are to them. The conversation between the men and Obolt-Obolduev is perceived as a clash of irreconcilable points of view. Replies from the peasants accompanying the story of Obolt-Obolduev, starting with the naive and simple-minded:
Forests were not ordered for us -
We saw all sorts of trees!
ending with socially acute:
White bone black bone,
And look, they’re so different, -
They are treated differently and honored!
And you thought to yourself:
“You knocked them down with a stake, didn’t you?
Praying in the manor's house?..
Yes, it was for you, landowners,
Life is so enviable
Do not die! -
reveal the hostility of the people to the masters and the masters to the people, open the abyss that exists between them).
After meeting with the landowner, the men who argued come to the village of Vakhlaki. Here, to Uncle Vlas’s question: “What are you bothering about?” - they answered like this:
...We are looking, Uncle Vlas,
Unflogged province,
Ungutted parish,
Izbytkova village!..)
When did the wanderers redefine the purpose of their search? What causes this?
Who else is involved in the search for an answer to the question of happiness?
(In a new definition of the purpose of wanderings we're talking about already about people's happiness. The thought of radical transformations, the creation of living conditions that are completely different from the old ones that we have known until now, resonates with particular force.
In search of the happy, in the discussion of the question - who is happy? - Literally the whole people are gradually joining in. Not only the wanderers, the peasant Fedosey, the gray-haired priest, Matryona Timofeevna, but also “the rumor of the people gives the business, started by seven men who argued, a nationwide scope. Popular rumors glorified the happy Ermil Girin, grandfather Savely, Matryona Timofeevna.)
What result do they arrive at? Is wealth really happiness? What is it, people's happiness?
(Stories about their lives convince us that in the people’s idea of happiness, the main thing is not wealth. The people’s ideal of happiness presupposes philanthropy, compassion, brotherhood, goodness, honor, truth and freedom. The false ideal of happiness is rejected: whoever is richest is the happiest of all, - brought up in a class society, where everything comes down to satiety, material wealth, life for oneself.)
What are the features of the people's idea of happiness? What are the necessary conditions happiness of the people?
(People's happiness turns out to be organically connected with the question of ways to achieve it.
The question of happiness is transferred from an ethical to a social plane and acquires an acute political resonance. The search for happiness made the peasants think about the impossibility of happiness without changes in the living conditions of the people and confronted them with the question - what to do to make happiness possible?).
These are the new conclusions that the wanderers - truth-seekers have come to, testify to the growth of self-awareness of the peasantry. The dispute that arose in the “Prologue” continues in all chapters and parts of the poem, all the time drawing the reader’s attention to the processes that are taking place in the life of the Russian people after the reform.
Poem “Who Lives Well in Rus'” - central work creativity N.A. Nekrasova. This is a monumental lyrical-epic creation, covering the whole historical period life of the Russian people.
One of central problems The poem is the problem of understanding happiness: the heroes are looking everywhere for a happy person, trying to understand “who lives cheerfully, at ease in Rus'.” This question is complex and multifaceted for Nekrasov, and is considered from various points of view - social, political, moral, philosophical, religious.
In the prologue to the poem, the wandering men line up whole line happy, in their opinion, people: an official, a merchant, a landowner, a priest, a tsar... The author treats with irony the very essence of this dispute: “A man is like a bull: if you get some kind of whim in your head, you can’t knock it out with a stake...”. He also disagrees with the men about the correctness of the system of well-being they have built, believing that the happiness of these people is limited and comes down to material security.
The formula for such happiness is called by the “priest” despised by the poet: “peace, wealth, honor.” The men agree with him due to their lack of education, naive
Innocence. It is this character with his story about “ happy life"introduces discord into the way of thinking of wanderers and changes the nature of their behavior: from the role of abstractly arguing contemplators of life, they move on to the role of its direct participants.
We find the most striking manifestation of this in the chapter “Rural Fair”, which depicts the discord of the multilingual, riotous, drunken folk “sea”. Here there is a dialogue between wanderers and the entire peasant “world”, which is involved in a dispute about happiness. In this part of the poem there is a sharp turn of the wandering men towards the life of the people.
What is happiness in the minds of the people? Whether there is a happy people in this environment? The questions posed are revealed by the author in the chapter “Happy”. In which own initiative“lucky” people from the lower classes approach the wanderers. Before us appear generalized but limited pictures of the happiness of the peasant (“up to a thousand turnips on a small ridge”), the soldier (“... in twenty battles I was, and not killed!”), the worker (“to beat crushed stones a day for five silver”). , serf (“Prince Peremetyev’s favorite slave”). However, the outcome of this conversation is unacceptable neither for the author nor for his meticulous heroes, causing their common irony: “Hey, peasant happiness! Leaky with patches, hunchbacked with calluses, go home!”
However, the finale of this part of Nekrasov’s work contains a truly serious and deep story about a happy man - Ermil Girin, which marks more high level popular ideas about happiness. “Not a prince, not an illustrious count, but just a man!” - in terms of his authority and influence on peasant life, this man turns out to be stronger than the prince and the count. And this strength lies in the trust of the people’s “world” and in Yermil’s reliance on this “world”. This is clearly manifested in his litigation with Altynnikov for the mill.
Girin is endowed with a sense of Christian conscience and honor that is invaluable in its universal significance - this is where his happiness lies, in the author’s understanding. Ermil Girin’s conscientiousness, according to the poet, is not exceptional - it expresses one of the most characteristic features Russian peasant community, and this character is one of the best representatives of his people.
Thus, Yermil refutes the wanderers’ initial idea of the essence of human happiness. It would seem that he had everything necessary for a happy life according to the proposed formula: peace, wealth, and respect. However, he sacrifices these benefits for the sake of the people's truth and ends up in prison, thereby preserving his honor and Christian conscience. This is one of the most striking examples of understanding true happiness in Nekrasov’s work.
Gradually, as events change and new heroes appear, a generalized, collective image happy person. Nekrasov’s fighter for the people’s interests turns out to be such a lucky man. As if in response to growth national identity From the diverse chorus of peasant voices, the songs of Grisha Dobrosklonov, a Russian intellectual, a true ascetic, begin to sound louder and louder, for whom “fate was preparing... consumption and Siberia.” The image of a person who sees the possibility of achieving “people's happiness” as a result of a general and active struggle for an “uneviscerated province” is cross-cutting throughout Nekrasov’s work. This village of Izbytkovo, according to the author’s plan, is now being sought by spiritually grown wanderers who have long forgotten about the original purpose of their journey.
Thus, Nekrasov’s wanderers act as a symbol of someone who has set off from their place, yearning for change to better life post-reform people's Russia. However, the poem does not contrast the happiness of the “upper” and “lower”; it leads the reader to the idea of the embodiment of universal happiness - “a feast for the whole world.”
The real world of the characters in the poem attracts the reader. Wanderers look for the happy ones among those who are near them. One of these people are clergy.
The image and characterization of the priest in the poem “Who Lives Well in Rus'” is similar to reality, but the text also contains consonance with famous fairy-tale characters.
The first person you meet
Of the seven arguing, the opinion that the priest is happy belongs to Luke. The man's name means light. The name Luke is given to people who see the positive in everyone. Luke instills faith in the divine purpose of man. Why did the author decide to show the priest first? The answer can be found in real life peasant. Birth, death, holidays in Rus' began with priests. They accompanied all the main events in the life of a person of any class. The priests were responsible for the connection between the earthly and the heavenly, the real and the otherworldly, the material and the spiritual.
Life of a priest
The rural church is the place of worship of the character in the poem. The author does not describe individual appearance features. Pop is typical and almost faceless. The only epithet is a stern face. The earnings of a clergyman are incomes from peasants. He is not much different from beggars: he begs by asking for his labor. The priest does not demand payment; everyone gives him as much as he can. The character understands that the villages are becoming poor, and his life is becoming more difficult. He wants happiness for the man. It's easier to profit from the rich. The priest explains to the wanderers why he takes from the peasants: this is payment for work, means to feed his family members. If you take payment only with words of gratitude, the priest’s family will go around the world. It is hard for conscientious clergy to take dimes from the bony hands of the sick and poor. The calloused hands of givers themselves ask for help. Rich merchants and landowners move to the cities, leaving the villages under the supervision of their servants and managers.
The life and behavior of clergymen often became the subject of ridicule. Pop knows this. In songs, fairy tales, and ditties, not only the priest himself is ridiculed, but also his wife, daughter, and children. This is not always fair, but their fame runs ahead. Even the signs among the people do not please the priest: “Who are you afraid of meeting?” It's a bad sign if a priest appears on the way. There is no respect among the people for the servants of faith in God; they have lost respect for themselves.
Positive character traits of the hero
The wanderers met a priest who cannot be clearly named negative character. He sincerely tells the walkers that one cannot be indifferent to human grief. Death cannot upset anyone. The priest worries when he sees orphans and widows. The habit is not developed:
“There is no heart that can bear... the death rattle, the funeral sob, the orphan’s sadness...”
The soul hurts, breaks, but does not become callous.
Patience. Priests more often receive a parish by inheritance. From infancy they get used to life in the Faith and do not complain about God.
Ability to listen and support. The priest finds words for peasant women losing their breadwinner, for mothers burying their children, for the sick and wretched.
Courage. The priest must come to the dying or sick at any time of the day. He goes in the rain, wind, snow. You have to walk at night, through the forest. Priests have no companions, they have only faith.
Negative traits of clergy
Among the priestly class there are different tempers. Most of them are negative, which is why people treat them with such disdain. Priests live off the labor of others. They, like merchants, take servants into the house and force them to work for their family.
What traits are most typical of priests:
- cynicism;
- parasitism;
- acquisitiveness;
- greed;
- coarseness;
- gluttony.
These were mainly the highest church circles. The wanderers met an ordinary rural church minister. The author compares his story about happiness with a confession, a judgment on his own life. It hurts to realize that you live on the tears and pain of a man. It is strange, but understandable, that the story does not include the money that the priest received at the baptism of infants and weddings. Births often take place during the harvest, during work, and there is no time to call a priest. And the weddings in the poem are even more unhappy.
There is one more priest on the pages of the poem - Ivan. He is the hero of Matryona's story. From his words one can understand that there is nothing to pay the people for sacred rituals:
“...for a wedding, for a confession, they owe years.”
Ivan is indifferent, cruel and cynical. He jokes about the mother’s grief and sees no sin in torturing the baby’s body in front of the suffering woman. He drinks with the authorities, scolds the poor parish. There is no sympathy in Ivan's priest.
What is happiness for a priest? People's trust in religion, submission, humility. But all this goes back to the distant past. Life has changed. People's poverty and the disappearance of the landowner class undermined the priest's well-being. The priest's feelings are the opposite. He feels sorry for the man, but where can he get the money? Sympathy for the people's grief will not satisfy you. The class of priests is heterogeneous. Not everyone was compassionate; most hypocritically and cruelly robbed peasants who believed in the need for religious rituals.
Happiness. What is this? Every person has asked himself at least once: “What is happiness?” Congratulating relatives and friends, we often wish them happiness, believing that being happy is the most important thing in life. However, in the concept of “happiness” each of us sees something different: for some it is health, for others it is love, others echo that happiness lies in wealth, while others generally put power and fame in first place.
In my opinion, at certain moments of our life we see different content in the word “happiness”, because it also happens that today we need love and understanding, tomorrow we need money, and after some time we need a career and success . Famous poets and writers also thought about what happiness is. And N.A. Nekrasov is no exception. In his work “Who Lives Well in Rus',” the author talks about the adventures of seven men who are looking for someone who “lives cheerfully and freely in Rus'.” In his poem N.A. Nekrasov touches on the topic of the happiness of the people and tries to describe the consequences of the reform for the life of the people. The writer strives to show the modern: how he lives, what he strives for, what he hopes for. So how do the heroes and the author of “Who Lives Well in Rus'” understand happiness?
So, as mentioned earlier, the plot of the work is based around the wanderings of seven peasants who decided to find a truly lucky man. They vow not to give up searching until they find out the answer to their question. The peasants put forward their guesses about who may be the real owner of happiness: a priest, a boyar, a landowner, an official, a “fat-bellied merchant,” a boyar, a minister of the sovereign, or the tsar himself. The first person men meet on their way is a priest. Pop believes that happiness consists of peace, wealth and honor. But the priest has neither the first, nor the second, nor the third. His work takes away his mental strength, is paid very poorly, and there is nothing to say about honor. The life of a landowner also seemed magical to most peasants, but his happiness turned out to be very conditional. According to Obolt-Obolduev, happiness is wealth, power and obedience of the peasants. But after the abolition of serfdom, all his property was taken away from him: both peasants and land. The old Rus' is gone forever, taking with it the happiness of the landowner. Even on the road, the peasants meet a sexton, whose happiness lies “in complacency”; he is glad that he does not need anything. But this statement is false, because the sexton is concerned with getting a “braid”. Other stories of the common people about happiness only cause bitter laughter or tears. In the end, the wanderers conclude:
Hey, man's happiness!
Leaky, with patches,
Humpbacked, with calluses
At the end of the poem, the reader is presented with the image of Grisha Dobrosklonov, who, according to N.A. Nekrasov, will be able to build the happiness of the people. This hero is interested in the life and way of life of the common people and dreams of the moment when all of Rus' will live happily. He is the first hero of the work who does not pursue personal happiness. Grisha's happiness is one with the happiness of the entire people.
Moreover, the fact that N.A. Nekrasov really considers Grisha Dobrosklonov happy man, says a lot about the author’s own understanding of happiness. ON THE. Nekrasov was always concerned about the fate of the common people. And exactly to the common people dedicated to the poet's work. N.A. Nekrasov was convinced that his calling was to show the world the suffering of the people, to expose the vices of society, he tried not to let people forget about the ills of society and inspire them to fight injustice.
To sum up what has been said, we can come to the conclusion that happiness is different for everyone, but everyone deserves to be happy. The work “Who Lives Well in Rus'” made a social snapshot of reform in Rus', showed the past and present of the Russian people and hinted at the path of reconstruction. N.A. Nekrasov flaunted the results of the abolition of serfdom: mass ruin, poverty, humiliation, abuse of the peasants.
Updated: 2018-03-01
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Introduction
Once Nekrasov was asked: “What will be the end of “Who Lives Well in Rus'”?” The poet was silent for a long time and smiled, which in itself foreshadowed an unusual answer. Then he answered: “Drink-no-mu!”
And indeed, in Nekrasov’s original plan for the poem “Who Lives Well in Rus',” the happiness of the heroes was supposed to await them near their own villages - Zaplatov, Dyryaev, etc. All these villages were connected to each other by a path to the tavern, and it was there that the wanderers met the drunkard, who told them about his happy, albeit dissolute, life.
However, while working on the poem (it lasted about 14 years), the author changed his plan, excluding a number of the original lucky ones from it and adding other images instead. Therefore in final version“Who lives well in Rus'” has a completely different understanding of happiness, and it is embodied in the image “ people's defender", Grisha Dobrosklonova. In order to understand how the poet saw the people’s happiness, let’s look at the images of the happy in the poem “Who Lives Well in Rus'” by Nekrasov and analyze why none of them could convince the wandering men that he was truly happy.
Images of happy people in the original plan
The plot of the poem is built around the journey of seven peasants who decided to find out “Who lives happily and freely in Rus'.” They take an oath not to give up their search until they find the truly lucky one, and put forward their assumptions about who it could be: a landowner, an official, a priest, a “fat-bellied merchant,” a boyar, a minister of the sovereign, or the tsar himself . It turns out that the theme of happiness in the poem is fundamental, connecting the various parts of the work with each other.
The first person the peasants meet on their way is the priest. According to Luke, the priest has a wonderful life:
“Popov’s wife is fat,
The priest's daughter is white,
Pop's horse is fat..."
Hearing the men’s question, he thinks for a moment, and then answers that it is a sin for him to complain about God. Therefore, he will simply tell the wanderers about his life, and they will decide for themselves whether the priest is happy. In the priest's understanding, happiness lies in three things - peace, wealth and honor. Note that the peasants agree with this statement, i.e. their concept of happiness at this stage The poem is purely utilitarian and consists mainly of “fatty porridge” - this is how a well-fed life is allegorically denoted. But the priest has neither peace, nor wealth, nor honor: his craft requires everything from him mental strength, and is paid with meager coppers and, often, the ridicule of the flock.
The happiness of the landowner, whose life seemed fabulous to most peasants, is also very conditional. There was once a free life in Rus', as the landowner Obolt-Obolduev believes, when everything around belonged to the landowner, and he had the right to administer justice to his taste, with the help of his fist. Then he could do nothing, doing only dog hunting (the lord’s favorite pastime) and accepting gifts from peasants. Now both the peasants and the land have been taken away from the landowner, and in the forests where the hounds used to bark, the sound of an ax can be heard. The old Rus' disappeared forever, and with it the happiness of the landowners dissipated.
Another hero invested with power who appears in the poem, Burgomaster Yermil, also did not find happiness. He just had money, power, and even the honor of the people who loved him for his truth. But there was a peasant revolt, Yermil stood up for his charges and is now “sitting in prison.”
It turns out that happiness does not depend on wealth and universal respect, it lies in something else. Having fully revealed this idea in the example of the landowner and the priest, Nekrasov decides to deviate from his plan, and the men go to seek happiness in another place, which was not even discussed at the beginning of the poem.
Happiness of the common people
In the middle of a noisy fair in the village of Kuzminskoye there is a crowd of people: wanderers put out a bucket of vodka and promised to generously treat anyone who can tell about their happiness. The desire to drink for nothing is great, and people vying with each other to boast about their lives. This is how peasant happiness is revealed to the reader, “holey, hunchbacked and with patches.” Here is a sexton who is glad that he does not need anything, because his happiness lies in “complacency,” at least that’s what he himself claims. But this statement is false - in fact, the clerk dreams of getting a “kosushka”. In his image, Nekrasov ridicules those who wanted to isolate themselves from life problems illusory, not real happiness, chanting the “beautiful” world and turning a blind eye to the grief of others.
Other stories about happiness can only evoke tears or bitter laughter in the reader. These are the stories of the “happy” strongman, bear hunter and soldier, who are glad that, no matter how hard their fate was, they were still able to stay alive. And the pockmarked and one-eyed old woman, innocently rejoicing that she has a big turnip, shows the depth of peasant poverty.
Very quickly, the wandering men understand that the happiness of the peasants is a simple illusion, testifying exclusively to the long-suffering of the people. And here in the poem one can clearly hear Nekrasov’s reproach to the common people: after all, if not for this long-suffering, Rus' would have risen long ago, long ago it would have begun to build a truly happy life...
Woman's happiness
In the series " happy heroes”, met by the men on their way, the image of Matryona Timofeevna stands out, introducing the reader to all the hardships of the life of a peasant woman in those days. What has this woman, still stately and beautiful, not experienced in her lifetime! Constant hard work, ridicule from the family, hunger, the long absence of her husband, who was either at work or as a soldier - all this was the norm for the peasant woman. Matryona, in addition, had to lose her first-born, Demushka, and in order to save them, she had to send the rest of her children to beg. There is no female happiness in Rus', - this is how Matryona ends her story, - and even God himself will not be able to find the keys to it.
Matryona Timofeevna is quite in a typical way for Nekrasov, who throughout his life developed in his work the theme of the deprivation of the peasant woman, he even called his muse the sister of the humiliated woman carved in the square. Let us note, however, that even in the main work of his life he does not answer the question - where to look for female happiness? The poet left this problem to be resolved by future generations.
"People's Defender"
At the end of the poem, the image of one of those people who, according to Nekrasov, will be able to build the happiness of the people appears - this is the image of Grisha Dobrosklonov.
Poor seminarian, he early years fell in love with his land, Vakhalchina, with a warm and sincere love, which merges with his love for his own mother. Grisha studies life ordinary people, interested folk songs and dreams of a time when everyone in Rus' will live happily. He is the first hero in the poem “Who Lives Well in Rus'” who does not care about personal happiness. Grisha's happiness is inseparable from the happiness of the whole country, which will not come soon. Yes and future destiny doesn't cook for him easy life, “consumption and Siberia.” And the fact that Nekrasov calls this particular character a truly happy person, after meeting whom wanderers can go home with a light heart, says a lot about his understanding of happiness. Moreover, this understanding differs significantly from the attitude with which wanderers set off on their journey, so it is not surprising that they do not meet what they are looking for - they are looking in the wrong place, and so far they will not be able to understand who is in front of them. Only in the “embodiment of the people’s happiness” can each person find his own true happiness, which no one can destroy - this is the idea laid down by the author in the poem, and this idea must be realized by everyone on the path to a happy future.
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