Wolf and Lamb (The strong are always powerless...). See what “It’s your fault that I want to eat” in other dictionaries The Wolf and the Lamb role-playing

Krylov's fable: The Wolf and the Lamb

The Wolf and the Lamb - Krylov's fable

On a hot day, a lamb went to a stream to drink
And something must happen,
That a hungry Wolf was prowling around those places.
He sees a lamb and strives for the kill;
But, to give the matter at least a legal look and feel,
Shouts: “How dare you, insolent, with an unclean snout
Here's a clean drink
My
With sand and silt?
For such insolence
I'll rip your head off."
"When the brightest Wolf allows,
I dare say that down the stream
From the Lordship of his steps I drink a hundred;
And he deigns to be angry in vain:
There’s no way I can make him drink worse.”
"That's why I'm lying!
Waste! Such insolence has never been heard of in the world!
Yes, I remember that you were still last summer
Here he was somehow rude to me:
I haven’t forgotten that, buddy!”
“For mercy, I’m not even a year old yet,” -
The lamb speaks. "So it was your brother."
"I have no brothers." - “So this is godfather or matchmaker
Oh, in a word, someone from your own family.
You yourself, your dogs and your shepherds,
You all want me harm
And if you can, then you always harm me,
But I will clear out their sins with you."
"Oh, what is my fault?" - "Be quiet! I'm tired of listening,
It’s time for me to sort through your faults, puppy!
It’s your fault that I want to eat,”
He said and dragged the Lamb into the dark forest.

The powerful are always to blame for the powerless:
We hear countless examples of this in History,
But we don’t write History;
But this is how they talk about it in Fables.

On a hot day, a lamb went to a stream to drink;
And something must happen,
That a hungry Wolf was prowling around those places.
He sees a lamb and strives for the prey;
But, to give the matter at least a legal look and feel,
Shouts: “How dare you, insolent, with an unclean snout
Here's a clean drink
My
With sand and silt?
For such insolence
I'll rip your head off." —
“When the brightest Wolf allows,
I dare say that down the stream
From the Lordship of his steps I drink a hundred;
And he deigns to be angry in vain:
There’s no way I can make him drink worse.” —
“That's why I'm lying!
Waste! Such insolence has never been heard of in the world!
Yes, I remember that you were still last summer
Here he was somehow rude to me:
I haven’t forgotten this, buddy!” —
“For mercy, I’m not even a year old yet,”
The lamb speaks. "So it was your brother." —
"I have no brothers." - “So this is godfather or matchmaker
And, in a word, someone from your own family.
You yourself, your dogs and your shepherds,
You all want me harm
And if you can, then you always harm me,
But I will clear out their sins with you.” —
“Oh, what’s my fault?” - “Be quiet! I'm tired of listening
It’s time for me to sort through your faults, puppy!
It’s your fault that I want to eat.” —
He said and dragged the Lamb into the dark forest.

Analysis / moral of the fable “The Wolf and the Lamb” by Krylov

The work “The Wolf and the Lamb” by Ivan Andreevich Krylov refers to a translated fable, whose plot was borrowed from La Fontaine.

The fable was written around 1808. Its author was 39 years old at this time, he is known as a playwright, and serves in the Coinage Department. The meter is free iambic with inclusive and adjacent rhymes. The fable relates to both social and everyday, and philosophical and moral ones. The moral precedes the story itself: for the powerful, the powerless are always to blame. “History” is another, albeit silent, character here, just like the Fable. The Wolf and the Lamb are heroes straight from folk tales. Here they are quite consistent with the features that traditionally endow them with in the popular consciousness. The Wolf is angry, the Lamb is meek. In the heat, the lamb came “to the stream to drink.” The wolf, seeing him, “seeks prey” (here the emphasis is placed according to the rules of the old spelling). “Give the matter a legal appearance”: prosaism. Recognizable judicial terminology. The irony is that the Wolf organizes a whole trial over the victim, as sometimes happens in human society. He pathetically shouts at the frightened sheep: insolent! And even from afar he sees that the Lamb drinks with an “unclean snout.” Effective breakdown of words and inversion in a line: pure muddying of the drink. "I'll rip your head off." However! It seems that the Wolf was in earnest. The victim does not seem to notice that the villain is laying claim to the stream, although it does not belong to him. There is no lawyer, and the well-mannered Lamb defends himself. His speech contrasts with the rudeness of the accuser. He calls him “blessed,” “lordship,” as a noble beast, endowed with power and influence. The Lamb rightly notes that he is one hundred steps away (a numeral to enhance plausibility) from the angry Wolf, which means he cannot stir up the water next to him. However, the Wolf has already jumped on his horse: worthless! (another undeserved epithet). “Last summer” the Lamb, it turns out, was discourteous to the Wolf. The victim objects that she is not even a year old. Consistently rejects lies about a non-existent brother, sister and other relatives. Finally, he has to answer for the shepherds and their dogs. “You all want to harm me”: The wolf takes on the role of avenger for sins before the entire wolf community. To this the Lamb babbles a little: oh, what is my fault? (interjection). Calling the sheep a puppy, the Wolf drags it “into the dark forest.” He readily names the main fault: I want to eat. It’s the same with people: hiding behind the rules of the law, sometimes they persecute the innocent, the poor, the orphan.

For the first time, I. Krylov published “The Wolf and the Lamb” on the pages of the “Dramatic Bulletin”.

Fable by Ivan Andreevich Krylov "The Wolf and the Lamb". The text of the fable can be printed or read online. Krylov's fables are most popular among schoolchildren in summer period, as further reading. Fables look at many life situations and teach children to analyze them, which is a very valuable skill.

The powerful are always to blame for the powerless:
We hear countless examples of this in history.
But we don't write history,
But what they say in fables...

On a hot day, a lamb went to a stream to drink:
And something must happen,
That a hungry Wolf was prowling around those places.
He sees a lamb and strives for the prey;
But, to give the matter at least a legal look and feel,
Shouts: “How dare you, insolent, with an unclean snout
Here is the pure muddying of my drink
With sand and silt?
For such insolence
I'll rip your head off." -
"When the brightest Wolf allows,
I dare say that down the stream
From the Lordship of his steps I drink a hundred;
And he deigns to be angry in vain:
There’s no way I can make him drink worse."
"That's why I'm lying!
Waste! Never heard of such insolence in the world!
Yes, I remember that you were still last summer
Somehow he was rude to me here;
I haven’t forgotten this, buddy!” -
“For mercy, I’m not even a year old yet.” -
The lamb speaks. - “So it was your brother.” -
"I have no brothers." - “So this is godfather or matchmaker.
And, in a word, someone from your own family.
You yourself, your dogs and your shepherds,
You all want me harm
And if you can, then you always harm me;
But I will clear away their sins with you." -
"Oh, what is my fault?" - “Be quiet! I’m tired of listening.
It’s time for me to sort through your faults, puppy!
It’s your fault that I want to eat.”
He said and dragged the Lamb into the dark forest.

Moral and analysis of the fable "The Wolf and the Lamb".

The wolf, in the context of this fable, is a prominent representative powerful of the world this. A person from the elite, endowed with power, but without special tact and upbringing. He wants to look correct and reasonable in the eyes of society. Justify yourself for your unethical act before your conscience. But he does not have enough mental capacity for this. The thirst for profit, which is veiled in the fable as hunger, has always pushed and will push the most moral actions. But these are the laws of nature. This is the animal essence of man, given to him by nature in the process of centuries of evolution. The Lamb, a bright representative of the average man, loses everything in an attempt to show off his wit. And this is also a very common life situation. If in a conflict, in a prior situation, you are dealing with a obviously strong enemy, then the conflict should simply be avoided, or at least try to do so. And not like our lamb to finally show off his wit. And develop, develop, develop...

The immortal creations of the master of the verbal genre and verbal balancing act Ivan Krylov, with his equally immortal fable “The Wolf and the Lamb,” increasingly come to mind.

THE WOLF AND THE LAMB

The powerful are always to blame for the powerless:

We hear countless examples of this in History,

But we don’t write History;

Here's how they talk about it in Fables.

On a hot day, a lamb went to a stream to drink

And something must happen,

That a hungry Wolf was prowling around those places.

He sees a lamb and strives for prey;

But, to give the case, although a legal appearance and sense,

Shouts: "How dare you, insolent, with an unclean snout

Here's a clean drink

With sand and silt?

For such insolence

I'll rip your head off."

"When the brightest Wolf allows,

I dare say that down the stream

From the Lordship of his steps I drink a hundred;

And he deigns to be angry in vain:

There’s no way I can make him drink worse.”

"That's why I'm lying!

Waste! Such insolence has never been heard of in the world!

Yes, I remember that you were still last summer

Here he was somehow rude to me:

I haven’t forgotten that, buddy!”

“For mercy, I’m not even a year old yet,” -

The lamb speaks. "So it was your brother."

"I have no brothers." - “So this is godfather or matchmaker

Oh, in a word, someone from your own family.

You yourself, your dogs and your shepherds,

You all want me harm

And if you can, then you always harm me,

But I will clear out their sins with you."

"Oh, what is my fault?" - "Be quiet! I'm tired of listening,

It’s time for me to sort through your faults, puppy!

It’s your fault that I want to eat,”

He said and dragged the Lamb into the dark forest.

Analyzing what is happening in the urban landscape, you begin to feel banal subconscious guilt... Guilt for the fact that all of us, Penza city dwellers, are guilty before the “greats” for the fact that we, in principle, exist in this city.

Thousands of innocent “guilty” people are “guilty” only because they do not want to meekly and silently “bash” those who suddenly called themselves “great.”

Don't believe me? Judge for yourself.

If you do not want to pay the tribute extracted from your pocket through the semi-municipal and strangely legal “Self-Accounting”, a tribute that burdens your family budget by exactly thirty percent, if this “Self-Accounting” were not in sight - you are to blame.

Shut up and pay!

If you and your children do not want to pay the price for a ticket on public transport, which exceeds all federal tariffs in cities similar to Penza, because “someone” created these conditions for you, you are to blame.

Shut up and pay!

If you don’t want to pay the cost of school lunches set by officials, which is growing by leaps and bounds, including due to similar “self-accounting” schemes in the form of certain intermediary processing and payment centers in the chain of school payments for lunches, you are to blame again.

Shut up and pay!

If...

Dig all this magnificence deeper and... you will shed a tear.

Truly, Krylov is right: “It’s your fault that I want to eat.”

Penza is a small city. Almost patriarchal.

Those sitting at the top of the decision-making pyramid who approve such decisions have completely forgotten that Penza, like part of Russia, is already living in the 21st century. The age of global information and global information accessibility. After all, it doesn’t cost anything, for example, to pay for one-time access to the SPARK or Contour Focus help system and read the name of the lucky beneficiary of the payment center for school lunches, or “Self-Accounting”, or a transport company, or a “manager” with a “lion” coloring...

And then all the ostentatious movements of the “greats”, who think that they are tightly covered by group irresponsibility, become transparent, as in the palm of their hand. And the party shaft, worn out by hundreds of hands, is, alas, no longer an assistant.

It is understandable, then, the insatiable desire of the next mayor to live in conditions of total informational secrecy. The quantity of subjectively motivated decisions has turned into quality. And then - collapse, as we know.

However, the growing reluctance of the flock to hang out with THEM from morning until evening is completely understandable, infringing on the rights of themselves, their loved ones, their children, realizing that THEY are cynically and impudently making fools of us all.

Including because life in Russia is becoming more and more difficult, and the exorbitant small-town “corvée” of the local “greats”, who, as it seems to them, masterfully and invisibly extract their predatory corrupt interest from the draining family budgets of the townspeople and their children, is objectively revolutionizing public space.

This is where tragicomic episodes from life are born, when our government, like an ostrich, begins to run away from society. And when meeting with its prominent representatives, asking very uncomfortable questions for the next “great” - “making a sponge”, as in a nursery, offended that someone accidentally peed in his potty, demanding their blood money...

This is not like a boy, sons. Infringe on the rights of the elderly and children.

Forgive us, “great ones.” You want to live without US, but profit from US. It doesn't happen that way.

Either move the Society, or move yourself. Into your own special world, in which “white” is called “black”, and dancing and clowning with extras replace real deeds and creation.

It’s a fact, but subjunctive moods and promises are not in fashion these days. The strategy of real affairs is an undeniable imperative of the 21st century. Or you're a loser.

And if your dear friend Kum does not fit into these standards, disturbing the Society with his past bad legacy, it’s time to change Kum. No matter what banners and fanfare he dresses up in. After all, the city does not forgive verbiage. He no longer forgives. Everything is already too obvious... And the “sponge” with an unextended hand to a rough social activist for the truth that is inconvenient for you is another evidence of your, and not his, political illiquidity and futility.

All of Kum’s problems will certainly be projected onto his promoter. Classics of the genre.

Technologies, nothing personal, tome “Information Management of the Environment”, Department of State, ch. 7, p. 87.

Question: why, then, bear the cross of Kum? When the Guarantor hangs from above, like a faceless halo, and his cross is barely lifted... No?

What conclusions can be drawn?

Fable Wolf and Lamb - analysis

Moral of the fable The Wolf and the Lamb

Fable The Wolf and the Lamb

The powerful are always to blame for the powerless:
We hear countless examples of this in history.
But we don't write history,
But what they say in fables...

The powerful always have the powerless to blame... The Wolf and the Lamb is one of the rare fables that begins with a moral. Krylov immediately sets us up for what will be discussed. The prevailing opinion that he who is stronger is right is shown in all its glory. Well, in fact, what can the Lamb prove to the hungry Wolf? But for the Wolf, on the contrary, it would be worth thinking that at any moment a power greater than his would be found. How will he speak then? How's the Lamb?

The Wolf and the Lamb is a rare fable in its structure. It has two main characters, whose images are equally important and cannot exist one without the other.

Wolf Character:

Characterizes a person who has power and takes advantage of his position
Shows in his own words a disregard for the rules and an understanding of his own impunity
Shows rudeness and anger when addressing the Lamb, calling him both a dog and an unclean snout
He turns his essence inside out with just the words “It’s your fault that I want to eat,” showing arrogance and undisguised shamelessness

Lamb Character:

The defenseless Lamb personifies the powerless people in general and any ordinary person in particular. He is trying kind words soften the Wolf, although from the very beginning of the conversation he realizes his powerlessness. He addresses the Wolf as if he were a noble person, and then briefly but succinctly, trying not to break the note of respect in any of his remarks.

Krylov in the fable The Wolf and the Lamb describes his favorite theme - the lack of rights of the common people. Being an ardent defender of all the offended, the author did not miss the opportunity to put all relationships in their places with another fable poem with his inherent ease. The human vices ridiculed in the fable must be eradicated from human society and corrected. Krylov understands that a force that acts as it pleases is difficult to stop. People like the Wolf don’t even need to justify themselves to anyone! I wanted human power to work to restore justice... We can only admire Krylov’s ability to succinctly and sharply remind the strongest how humiliatingly they sometimes behave.

It's your fault that I want to eat
The powerful are always to blame for the powerless
Give the case at least a legal look and feel

ANALYSIS OF THE FABLES “QUARTET” AND “SWAN, CANCER AND PIKE”

Ivan Andreevich Krylov is a great Russian fabulist who made the fable not only a sharply satirical work, but raised it to unprecedented heights. His works are not only original and highly artistic, but they have not lost their significance even today. In his fables, Krylov not only criticized the tsarist regime, the government and officials, in many of his works he depicted satirically and ridiculed specific events and certain historical figures. Thus, in the fable “Quartet,” the poet ridiculed the State Council and its leaders, who turned out to be incapable and helpless in the face of specific political tasks. Krylov turns his satire against empty talkers and ignoramuses. The fable was written a year after the State Council formed by Alexander I assumed its duties. The Tsar divided it into four departments, with high-ranking nobles at its head: Prince Lopukhin (Goat), Count Arakcheev (Bear), Zavadovsky (Donkey), Mordvinov (Monkey).

The naughty monkey
Donkey,
Goat
Yes, the clubfooted Bear;
We decided to play a quartet"
They hit the bows, they fight, but there’s no point.

And so a long debate ensued about which of the nobles should be in charge of which department. Several times, at the will of the king, they had to change roles, until finally the roles were finally distributed:

Look, they're getting even more intense than ever
And controversy
Who should sit and how?

But the wise Nightingale - the people - understands necessary condition well-coordinated playing of the quartet - work of the State Council - professionalism:

“To be a musician, you need skill
And your ears are gentler,”
The Nightingale answers them.

And almost like an aphorism, the words of the sentence sound briefly and categorically:

“And you, friends, no matter how you sit down.
Everyone is not fit to be a musician."

Krylov, on behalf of the people, all sensible people.... says that to engage in politics and state affairs, it is not enough to simply belong to the upper class by birth; special education and culture, natural intelligence and oratorical abilities are required. The appointed nobles are deprived of all this, which is why no sense came out of their activities.

Krylov continues the same theme in the fable “Swan, Cancer and Pike.” The fable is quite small in volume, but this does not detract from its dignity. She is sharply satirical; the moral given by the author at the beginning of the work helps readers tune in to the right mood, immediately and unmistakably understand the author’s thoughts, veiled in Aesopian language. Krylov's contemporaries perfectly understood the poet's allegories.

Once upon a time Swan, Crayfish and Pike
They began to carry a cart full of luggage,
And together the three all harnessed themselves to it;
They are doing their best, but the cart is still moving!
The luggage would seem light to them,
Yes, the Swan rushes into the clouds,
The cancer moves back, and the Pike pulls into the water.

Ivan Andreevich's skill lies in the universality of his works. Written for specific events, due to their ambiguity, they can be applied to any suitable moment. They exist outside of time and space, this is their main advantage. They are as relevant today as they were a hundred years ago. How to explain this phenomenon? It has many components: this is Krylov’s talent, which found its outlet in satire, in the genre of fables. And the beautiful, figurative and laconic language that the author so masterfully uses, moving from literary to colloquial, and sometimes even dialect. And of course, knowledge of the material that Ivan Andreevich writes about. Krylov borrows his images from folklore; thanks to this, the writer does not need detailed characteristics of the heroes; stereotypes have already developed over the centuries. In this way he achieves conciseness and accuracy of characteristics, and an unmistakable hit on the truth. Krylov - authentic people's writer, an artist of enormous power, his influence on Russian literature was enormous. Such masters of words as Nekrasov, Saltykov-Shchedrin, Ostrovsky studied with Ivan Andreevich.

In our time, Krylov's fables have become new life. They are still fighting against hypocrisy and hypocrisy, vulgarity and arrogance - this is the secret of their longevity.