Sheep-not remembering
The forgetful ram is the hero of a fairy tale. He began to see vague dreams that disturbed him, forcing him to suspect that "the world does not end with the walls of a barn." The sheep began mockingly calling him "wise man" and "philosopher" and shunned him. The ram withered and died. Explaining what had happened, the shepherd Nikita suggested that the deceased "saw a free-ram in a dream."
Bogatyr
The hero is the hero of a fairy tale, the son of Baba Yaga. Sent by her to exploits, he uprooted one oak tree, crushed another with his fist, and when he saw the third, with a hollow, he climbed in there and fell asleep, frightening the neighborhood with snoring. His fame was great. The hero was both afraid and hoped that he would gain strength in a dream. But centuries passed, and he was still sleeping, not coming to the aid of his country, no matter what happened to it. When, during an enemy invasion, they approached him to help him out, it turned out that the Bogatyr had long been dead and rotted. His image was so clearly aimed against the autocracy that the tale remained unpublished until 1917.
wild landlord
The wild landowner is the hero of the fairy tale of the same name. Having read the retrograde newspaper Vest, he foolishly complained that "there are too many divorced ... peasants," and tried in every possible way to oppress them. God heard the tearful peasant prayers, and "there was no peasant in the entire space of the possessions of the stupid landowner." He was delighted (the “clean” air became), but it turned out that now he could neither receive guests, nor eat himself, nor even wipe the dust from the mirror, and there was no one to pay taxes to the treasury. However, he did not deviate from his "principles" and as a result, he became wild, began to move on all fours, lost human speech and became like a predatory beast (once he did not bully the police officer himself). Worried about the lack of taxes and the impoverishment of the treasury, the authorities ordered "to catch the peasant and put him back." With great difficulty they also caught the landowner and brought him to a more or less decent appearance.
Karas-idealist
Karas-idealist - the hero of the fairy tale of the same name. Living in a quiet backwater, he is sympathetic and cherishes dreams of the triumph of good over evil, and even of the possibility of reasoning with Pike (whom he has never seen) that she has no right to eat others. He eats shells, justifying himself by the fact that "they climb into their mouths" and they have "not a soul, but steam." Having appeared before Pike with his speeches, for the first time he was released with the advice: "Go to sleep!" In the second, he was suspected of "sicilism" and pretty much bitten during interrogation by Okun, and the third time, Pike was so surprised at his exclamation: "Do you know what virtue is?" - that she opened her mouth and almost involuntarily swallowed her interlocutor. "In the image of Karas, the features of modern liberalism are grotesquely captured by the writer. Ruff is also a character in this tale. He looks at the world with bitter sobriety, seeing strife and savagery everywhere. Karas ironically over the reasoning, convicting him of perfect ignorance of life and inconsistency (Karas is indignant at Pike, but eats shells himself).However, he admits that "after all, you can talk with him alone," and at times even slightly hesitates in his skepticism, until the tragic outcome of the "dispute" Carp with Pike does not confirm his innocence.
sane hare
The sensible hare - the hero of the fairy tale of the same name, "reasoned so sensibly that it fit the donkey." He believed that "every animal has its own life" and that, although "everyone eats" hares, he is "not picky" and "agrees to live in every possible way." In the heat of this philosophizing, he was caught by the Fox, who, bored with his speeches, ate him.
Kissel
Kissel, the hero of the fairy tale of the same name, "was so flamboyant and soft that he did not feel any inconvenience from what he ate. The gentlemen were so fed up with them that they provided pigs with food, so, in the end, "only jelly was left dried scrapes", In a grotesque form, both peasant humility and the post-reform impoverishment of the village, robbed not only by the "lord" landowners, but also by new bourgeois predators, who, according to the satirist, like pigs, "satiety ... do not know ".
In this work, which the tongue does not dare to call a fairy tale, the story turned out to be too sad, Saltykov-Shchedrin describes the life of a peasant horse, Konyaga. Symbolically, the image of Konyaga refers to the peasants, whose work is just as exhausting and hopeless. The text can be used for a reader's diary, shorten it a little more if necessary.
The tale begins with the fact that Konyaga lies by the road after the arable land of a difficult rocky strip and dozes. His owner gave him a break so that the animal could eat, but Konyaga no longer had the strength to eat.
The following is a description of Konyaga: an ordinary workhorse, tortured, with a fallen mane, sore eyes, broken legs and burned shoulders, very thin - the ribs stick out. The horse works from morning to evening - it plows in the summer, and in the winter they deliver goods for sale on it - “carries works”.
They feed and care for him poorly, so he has nowhere to gain strength. If in the summer it is still possible to pinch the grass, then in the winter the Konyaga eats only rotten straw. Therefore, by the spring he is completely exhausted, for work in the field he has to be raised with the help of poles.
But still, Konyaga was lucky with the owner - he is a kind man and in vain "he does not cripple him." They both work to the point of exhaustion: "they will go through the furrow from end to end - and both tremble: here it is, death, has come!"
Further, Saltykov-Shchedrin describes a peasant settlement - in the center there is a narrow road (country road) that connects the villages, and along the edges there are endless fields. The author compares the fields with an immovable mass, inside which there should be a fabulous power, as if imprisoned in captivity. And no one can release this power, because after all, this is not a fairy-tale work, but real life. Although the peasant and Konyaga have been fighting over this task all their lives, the strength is not released, and the bonds of the peasant do not fall off, and the shoulders of the Konyaga are not healed.
Now Konyaga lies in the sun and suffers from the heat. Flies and gadflies bite him, everything hurts inside, but he cannot complain. "And in this joy, God denied the dumb animal." And rest for him is not rest at all, but agony; and a dream is not a dream, but an incoherent “gloom” (this word symbolically means oblivion, but in fact in Old Russian it meant a cloud, cloud, fog).
Konyaga has no choice, the field in which he works is endless, although he proceeded from it in all directions. For people, the field is space and "poetry", and for our heroes it is bondage. Yes, and nature for Konyaga is not a mother, but a tormentor - the hot rays of the sun burn mercilessly, frost, wind and other manifestations of the natural elements also torment him. All he can feel is pain and fatigue.
It was created for hard work, this is the meaning of its existence. There is no end to his work, therefore both food and rest are given to him exactly at the level so that he still continues to somehow live and can physically work.
Past him, lying and exhausted, empty dances pass - this is how the author calls the horses, which have a different fate. Although they are brothers, Konyaga was born rude and insensitive, and Pustoplyas, on the contrary, sensitive and courteous. And so the old horse, their father, ordered Konyaga to work, eat only rotten straw and drink from a dirty puddle, while the other son was always in a warm stall, on soft straw and ate oats. As you might guess, in the image of idle dances, Saltykov-Shchedrin depicts other sections of society - nobles and landowners who do not need to work so hard.
Further in the fairy tale, idle dancers discuss Konyaga, talk about the reasons for his immortality - although they beat him mercilessly, and he works without rest, but for some reason he still lives. The first empty dance believes that Konyaga developed common sense from work, from which he simply resigned himself. The second considers Konyaga the bearer of the life of the spirit and the spirit of life. These two spiritual treasures allegedly make the horse invulnerable. The third says that Konyaga found meaning in his work, but idle dances have long lost such meaning. The fourth believes that the horse has long gotten used to pulling its strap, although life is barely glimmering in it, but you can always cheer it up with a whip. And there are many horses like that, they are all the same, use their work as much as you like, they will not go anywhere.
But their argument is interrupted at the most interesting place - a man wakes up, and his cry wakes up Konyaga. And here the idle dancers are delighted, admire how the animal is trying to rise, and even advise learning from it. “B-but, convict, n-but!” With these words the story ends.
Other retellings of Saltykov-Shchedrin's fairy tales:
Konyaga's life is not easy, all that is in it is hard everyday work. That work is tantamount to hard labor, but for Konyaga and the owner this work is the only way to earn a living. True, we were lucky with the owner: the peasant does not beat him in vain, when it is very difficult - he supports him with a shout. He releases the skinny horse to graze on the field, but Konyaga uses this time to rest and sleep, despite the painfully stinging insects.
For all, nature is a mother, for him alone she is a scourge and torture. Every manifestation of her life is reflected on him with torment, every flowering with poison.
His relatives pass by the dormant Konyaga. One of them, Hollow Dance, is his brother. The father prepared a hard fate for the horse for his uncouthness, and the polite and respectful Pustoplyas is always in a warm stall, feeding not on straw, but on oats.
The empty dancer looks at Konyaga and marvels: nothing can get through him. It would seem that Konyaga's life should already end from such work and food, but no, Konyaga continues to pull the heavy yoke that has fallen to his lot.
Summary of the fairy tale by Saltykov-Shchedrin "Konyaga"
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BARAN-NEPOMNYASHCHY
The forgetful ram is the hero of a fairy tale. He began to see vague dreams that disturbed him, forcing him to suspect that "the world does not end with the walls of a barn." The sheep began mockingly calling him "wise man" and "philosopher" and shunned him. The ram withered and died. Explaining what had happened, the shepherd Nikita suggested that the deceased "saw a free ram in a dream."
BOGATYR
The hero is the hero of a fairy tale, the son of Baba Yaga. Sent by her to exploits, he uprooted one oak tree, crushed another with his fist, and when he saw the third, with a hollow, he climbed in there and fell asleep, frightening the neighborhood with snoring. His fame was great. The hero was both afraid and hoped that he would gain strength in a dream. But centuries passed, and he was still sleeping, not coming to the aid of his country, no matter what happened to it. When, during an enemy invasion, they approached him to help him out, it turned out that the Bogatyr had long been dead and rotted. His image was so clearly aimed against the autocracy that the tale remained unpublished until 1917.
WILD LANDMAN
The wild landowner is the hero of the fairy tale of the same name. Having read the retrograde newspaper Vest, he foolishly complained that "there are too many divorced ... peasants," and tried in every possible way to oppress them. God heard the tearful peasant prayers, and "there was no peasant in the entire space of the possessions of the stupid landowner." He was delighted (the “clean” air became), but it turned out that now he could neither receive guests, nor eat himself, nor even wipe the dust from the mirror, and there was no one to pay taxes to the treasury. However, he did not deviate from his "principles" and as a result became wild, began to move around on all fours, lost his human speech and became like a predatory beast (once he did not bully the police officer himself). Worried about the lack of taxes and the impoverishment of the treasury, the authorities ordered "to catch the peasant and put him back." With great difficulty they also caught the landowner and brought him to a more or less decent appearance.
KARAS-IDEALIST
Karas-idealist - the hero of the fairy tale of the same name. Living in a quiet backwater, he is sympathetic and cherishes dreams of the triumph of good over evil, and even of the possibility of reasoning with Pike (whom he has never seen) that she has no right to eat others. He eats shells, justifying himself by the fact that "they climb into their mouths" and they have "not a soul, but steam." Having appeared before Pike with his speeches, for the first time he was released with the advice: "Go to sleep!" In the second, he was suspected of "sicilism" and pretty much bitten during interrogation by Okun, and the third time, Pike was so surprised at his exclamation: "Do you know what virtue is?" - that she opened her mouth and almost involuntarily swallowed her interlocutor. "The features of contemporary liberalism are grotesquely captured in the image of Karas.
SANITARY HARE
The sensible hare - the hero of the fairy tale of the same name, "reasoned so sensibly that it fit the donkey." He believed that "every animal has its own life" and that, although "everyone eats" hares, he is "not picky" and "agrees to live in every possible way." In the heat of this philosophizing, he was caught by the Fox, who, bored with his speeches, ate him.
KISSEL
Kissel, the hero of the fairy tale of the same name, "was so flamboyant and soft that he did not feel any inconvenience from what he ate. The gentlemen were so fed up with them that they provided pigs with food, so, in the end, "only jelly was left dried scrapes". In a grotesque form, both peasant humility and the post-reform impoverishment of the village, robbed not only by the "masters" - landlords, but also by new bourgeois predators, who, according to the satirist, like pigs, "satiety ... do not know ".
The generals are characters in "The Tale of How One Man Feeded Two Generals." Miraculously, they found themselves on a desert island in the same nightgowns and with orders around their necks. They couldn’t do anything and, starving, they almost ate each other. Having changed their minds, they decided to look for a peasant and, having found it, demanded that he feed them. In the future, they lived by his labors, and when they got bored, he built "such a vessel so that you could swim across the ocean-sea." Upon returning to St. Petersburg, G. received a pension accumulated over the past years, and a glass of vodka and a nickel of silver were granted to their breadwinner.
Ruff is a character in the fairy tale "Karas-Idealist". He looks at the world with bitter sobriety, seeing strife and savagery everywhere. Karas ironically over the reasoning, convicting him of complete ignorance of life and inconsistency (Karas is indignant at Pike, but eats shells himself). However, he admits that “after all, you can talk with him alone to your liking,” and at times even slightly hesitates in his skepticism, until the tragic outcome of the “dispute” between Karas and Pike confirms his innocence.
Liberal is the hero of the fairy tale of the same name. “He was eager to do a good deed,” but out of apprehension he moderated his ideals and aspirations more and more. At first, he acted only “if possible”, then agreeing to receive “at least something” and, finally, acting “in relation to meanness”, consoling himself with the thought: “Today I’m wallowing in the mud, and tomorrow the sun will come out, dry the dirt - I’m done again -Well done!" The eagle-philanthropist is the hero of the fairy tale of the same name. He surrounded himself with a whole court staff and even agreed to start sciences and arts. However, he soon got tired of it (however, the Nightingale was driven out immediately), and he brutally cracked down on the Owl and the Falcon, who tried to teach him to read and write and arithmetic, imprisoned the historian Woodpecker in a hollow, etc. The wise scribbler is the hero of the fairy tale of the same name, “enlightened, moderately -liberal". From childhood, he was frightened by his father's warnings about the danger of getting into the ear and concluded that "you need to live in such a way that no one notices." He dug a hole, just to fit himself, did not make any friends or family, lived and trembled, having even received pike praise in the end: “Now, if everyone lived like that, it would be quiet in the river!” It was only before his death that the “wise man” realized that in such a case “perhaps the entire screech family would have died out long ago.” The story of the wise scribbler in exaggerated form expresses the meaning, or rather the entire nonsense, of the cowardly attempts to "dedicate oneself to the cult of self-preservation," as the book Abroad says. The features of this character are clearly visible, for example, in the heroes of Modern Idyll, in Polozhilov and other Shchedrin heroes. The remark made by the then critic in the Russkiye Vedomosti newspaper is also characteristic: “We are all more or less scribblers ...”
WISE PISKAR
The wise scribbler is the "enlightened, moderately liberal" hero of the tale. From childhood, he was frightened by his father's warnings about the danger of getting into the ear and concluded that "you need to live in such a way that no one notices." He dug a hole, just to fit himself, did not make any friends or family, lived and trembled, Having even received pike praise in the end: "Now, if everyone lived like that, it would be quiet in the river!" It was only before his death that the “wise man” realized that in this case, “perhaps the entire piss-kary family would have died out long ago.” The story of the wise scribbler in exaggerated form expresses the meaning, or rather the entire nonsense, of the cowardly attempts to "devote oneself to the cult of self-preservation," as it is said in the book Abroad. The features of this character are clearly visible, for example, in the heroes of "Modern Idyll", in Polozhilov and other Shchedrin heroes. Characteristic is the remark made by the then critic in the Russkiye Vedomosti newspaper: "We are all more or less scribblers..."
Pustoplyas is a character in the fairy tale "Konyaga", the "brother" of the hero, unlike him, leading an idle life. The personification of the local nobility. Arguments of idle dancers about Konyaga as the embodiment of common sense, humility, “life, spirit and spirit of life”, etc., are, as a contemporary critic wrote to a writer, “an insulting parody” of the then theories that sought to justify and even glorify “hard labor” peasants, their downtroddenness, darkness and passivity.
Ruslantsev Seryozha - the hero of the "Christmas Tale", a ten-year-old boy. After preaching about the need to live according to the truth, said, as the author seems to remark in passing, “for the holiday,” S. decided to do so. But both the mother, the priest himself, and the servants warn him that "one must live with the truth looking back." Shocked by the discrepancy between high words (indeed - a Christmas tale!) and real life, stories about the sad fate of those who tried to live by the truth, the hero fell ill and died. The selfless hare is the hero of the fairy tale of the same name. Caught by the Wolf and meekly sitting in anticipation of his fate, not daring to run even when the brother of his bride comes for him and says that she is dying of grief. Released to see her, he returns, as he promised, receiving condescending wolf praise.
Toptygin 1st - one of the heroes of the fairy tale "The Bear in the Voivodeship". He dreamed of capturing himself in history with a brilliant atrocity, but with a hangover he mistook a harmless siskin for an “internal adversary” and ate it. He became a universal laughing stock and was no longer able to improve his reputation even with his superiors, no matter how hard he tried - “he climbed into the printing house at night, smashed the machines, mixed the type, and dumped the works of the human mind into the waste pit.” "And if he started right from the printing houses, he would be ... a general."
Toptygin 2nd - a character in the fairy tale "The Bear in the Voivodeship". Arriving at the voivodeship in the hope of destroying the printing house or burning down the university, he found that all this had already been done. I decided that it was no longer necessary to eradicate the "spirit", but "to be taken straight for the skin." Having climbed up to a neighboring peasant, he pulled up all the cattle and wanted to destroy the yard, but he was caught and planted in disgrace on a horn.
Toptygin the 3rd is a character in the fairy tale "The Bear in the Voivodeship". I faced a painful dilemma: “If you mess up a little, they will ridicule you; if you mess up a lot, they’ll raise it on a horn ... ”Arriving at the voivodeship, he hid in a den, without taking control, and found that even without his intervention everything in the forest was going on as usual. He began to leave the lair only “to receive the appropriated maintenance” (although in the depths of his soul he wondered “why the governor was sent”). Later he was killed by hunters, like "all fur-bearing animals", also in a routine manner.
Frame from the film "It" (1989)
This story is a "genuine" chronicle of the city of Glupov, "Glupovsky Chronicler", embracing the period from 1731 to 1825, which was "successively composed" by four Stupov archivists. In the chapter "From the Publisher" the author especially insists on the authenticity of the "Chronicler" and invites the reader to "catch the physiognomy of the city and follow how its history reflected the various changes that simultaneously took place in the higher spheres."
The Chronicler opens with "An address to the reader from the last archivist-chronicler." The archivist sees the task of the chronicler in "being a depiction" of "touching correspondence" - the authorities, "daring in moderation", and the people, "giving thanks in moderation." History, therefore, is the history of the reign of various city governors.
First, the prehistoric chapter “On the Root of the Origin of the Foolovites” is given, which tells how the ancient people of the bunglers defeated the neighboring tribes of walrus eaters, onion eaters, kosobryukhy, etc. But, not knowing what to do so that there was order, the bunglers went to look for a prince . They turned to more than one prince, but even the most stupid princes did not want to “rule the stupid” and, having taught them with a rod, let them go with honor. Then the bunglers called in a thief-innovator who helped them find the prince. The prince agreed to "volunteer" them, but did not go to live with them, sending a thief-innovator instead. The prince himself called the bunglers "stupid", hence the name of the city.
The Foolovites were a submissive people, but the Novotor needed riots to pacify them. But soon he was stealing so much that the prince "sent a noose to the unfaithful slave." But the Novotor “and then dodged: ‹…› without waiting for the loop, he stabbed himself with a cucumber.”
The prince and other rulers sent - Odoev, Orlov, Kalyazin - but they all turned out to be sheer thieves. Then the prince "... arrived in his own person to Foolov and shouted:" I'll screw it up! With these words began historical times.
In 1762, Dementy Varlamovich Brodasty arrived in Foolov. He immediately struck the Foolovites with his sullenness and reticence. His only words were "I won't stand it!" and "I'll ruin it!" The city was lost in conjecture, until one day the clerk, entering with a report, saw a strange sight: the body of the mayor, as usual, was sitting at the table, while his head was completely empty on the table. Foolov was shocked. But then they remembered about the watch and organ affairs of master Baibakov, who secretly visited the mayor, and, having called him, they found out everything. In the head of the mayor, in one corner, there was an organ that could play two pieces of music: “I will ruin!” and "I will not stand it!". But on the way, the head got damp and needed to be repaired. Baibakov himself could not cope and turned to St. Petersburg for help, from where they promised to send a new head, but for some reason the head was delayed.
Anarchy ensued, ending with the appearance of two identical mayors at once. “The impostors met and measured each other with their eyes. The crowd dispersed slowly and in silence. A messenger immediately arrived from the province and took away both impostors. And the Foolovites, left without a mayor, immediately fell into anarchy.
The anarchy continued throughout the next week, during which six mayors changed in the city. The townsfolk rushed from Iraida Lukinichna Paleologova to Clementine de Bourbon, and from her to Amalia Karlovna Stockfish. The claims of the first were based on the short-term activity of the mayor of her husband, the second - of her father, and the third - she herself was a mayor's pompadour. The claims of Nelka Lyadokhovskaya, and then Dunka the fat-footed and Matryonka the nostrils, were even less substantiated. In between hostilities, the Foolovites threw some citizens from the bell tower and drowned others. But they are also tired of anarchy. Finally, a new mayor arrived in the city - Semyon Konstantinovich Dvoekurov. His activity in Foolovo was beneficial. “He introduced mead and brewing and made the use of mustard and bay leaves obligatory,” and also wanted to establish an academy in Foolov.
Under the next ruler, Peter Petrovich Ferdyshchenko, the city flourished for six years. But in the seventh year, "Ferdyshchenko was embarrassed by the demon." The mayor was inflamed with love for the coachman's wife Alenka. But Alenka refused him. Then, with the help of a series of successive measures, Alenka's husband, Mitka, was branded and sent to Siberia, and Alenka came to her senses. A drought fell upon the Foolovs through the sins of the mayor, and famine followed it. People started dying. Then came the end of Foolovsky's patience. First they sent a walker to Ferdyshchenko, but the walker did not return. Then they sent a petition, but this did not help either. Then they finally got to Alenka, and they threw her off the bell tower. But Ferdyshchenko did not doze off either, but wrote reports to his superiors. No bread was sent to him, but a team of soldiers arrived.
Through the next hobby of Ferdyshchenko, archer Domashka, fires came to the city. Pushkarskaya Sloboda was on fire, followed by Bolotnaya Sloboda and Scoundrel Sloboda. Ferdyshchenko again shied away, returned Domashka to the “optism” and called the team.
The reign of Ferdyshchenko ended with a journey. The mayor went to the city pasture. In different places, the townspeople greeted him and dinner was waiting for him. On the third day of the journey, Ferdyshchenko died of overeating.
Ferdyshchenko's successor, Vasilisk Semyonovich Borodavkin, took up his post resolutely. Having studied the history of Glupov, he found only one role model - Dvoekurov. But his achievements were already forgotten, and the Foolovites even stopped sowing mustard. Wartkin ordered that this mistake be corrected, and added Provence oil as punishment. But the fools did not give in. Then Borodavkin went on a military campaign against Streletskaya Sloboda. Not everything in the nine-day campaign was successful. In the dark, they fought with their own. Many real soldiers were fired and replaced with tin soldiers. But Wartkin survived. Having reached the settlement and not finding anyone, he began to pull the houses into logs. And then the settlement, and behind it the whole city, surrendered. Subsequently, there were several more wars for education. In general, the reign led to the impoverishment of the city, which finally ended under the next ruler, Negodyaev. In this state, Foolov found the Circassian Mikeladze.
No events were held during this period. Mikeladze stepped aside from administrative measures and dealt only with the female sex, to which he was a great hunter. The city was resting. "The visible facts were few, but the consequences are innumerable."
The Circassian was replaced by Feofilakt Irinarkhovich Benevolensky, a friend and comrade of Speransky in the seminary. He had a passion for law. But since the mayor did not have the right to issue his own laws, Benevolensky issued laws secretly, in the house of the merchant Raspopova, and scattered them around the city at night. However, he was soon dismissed for relations with Napoleon.
The next was Lieutenant Colonel Pryshch. He did not do business at all, but the city flourished. The harvests were huge. The fools were worried. And the secret of Pimple was revealed by the leader of the nobility. A great lover of minced meat, the leader sensed that the head of the mayor smelled of truffles and, unable to stand it, attacked and ate the stuffed head.
After that, state councilor Ivanov arrived in the city, but "turned out to be so small that he could not contain anything spacious," and died. His successor, the immigrant Vicomte de Chario, constantly had fun and was sent abroad by order of his superiors. Upon examination, it turned out to be a girl.
Finally, State Councilor Erast Andreevich Sadtilov appeared in Foolov. By this time the Foolovites had forgotten the true God and clung to idols. Under him, the city was completely mired in debauchery and laziness. Hoping for their happiness, they stopped sowing, and famine came to the city. Sadtilov was busy with daily balls. But everything suddenly changed when she appeared to him. The wife of the pharmacist Pfeifer showed Sadtilov the path of goodness. The holy fools and the poor, who experienced hard days during the worship of idols, became the main people in the city. The Foolovites repented, but the fields remained empty. The Glupovsky beau monde gathered at night to read Mr. Strakhov and "admiration", which the authorities soon found out about, and Sadtilov was removed.
The last Foolovsky mayor - Ugryum-Burcheev - was an idiot. He set a goal - to turn the Foolovs into "the city of Nepreklonsk, eternally worthy of the memory of the Grand Duke Svyatoslav Igorevich" with straight, identical streets, "companies", identical houses for identical families, etc. Gloomy-Burcheev thought out the plan in detail and proceeded to execution. The city was destroyed to the ground, and it was possible to start building, but the river interfered. She did not fit into the plans of Ugryum-Burcheev. The indefatigable mayor led an offensive against her. All the garbage, all that was left of the city, was put into action, but the river washed away all the dams. And then Moody-Grumbling turned around and walked away from the river, leading the Foolovites with him. A completely flat lowland was chosen for the city, and construction began. But something has changed. However, the notebooks with the details of this story have been lost, and the publisher gives only the denouement: “... the earth shook, the sun faded ‹…› It come." Without explaining what exactly, the author only reports that “the scoundrel instantly disappeared, as if dissolved in thin air. History has stopped flowing."
The story is closed by "acquittal documents", i.e., the writings of various city governors, such as: Borodavkin, Mikeladze and Benevolensky, written as a warning to other city governors.
retold
