At least give the case a legal look and sense. See what "You're to blame for the fact that I want to eat" in other dictionaries

With the strong, the weak is always to blame:
That's why in history we hear a lot of examples
But we don't write stories
But about how they say in fables ...

A lamb on a hot day went to the stream to get drunk:
And it's gotta be bad luck
That near those places a hungry wolf roamed.
He sees the lamb, he strives for prey;
But, to give the case a legitimate look and sense,
Screaming: "How dare you, insolent, with an unclean snout
Here is my pure muddy drink
With sand and silt?
For such audacity
I'll rip your head off."
"When the brightest Wolf allows,
I dare to convey that down the stream
From the Lordship of his steps I drink a hundred;
And in vain he will deign to be angry:
I can't make him sick of drinking." -
"That's why I'm lying!
Waste! Have you heard such insolence in the world!
Yes, I remember that you are still in last summer
I was somehow rude here;
I haven't forgotten that, buddy!
"Have 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.
And, in a word, someone from your own family.
You yourself, your dogs and your shepherds,
You all want me bad
And if you can, then always harm me;
But I will reconcile with you for their sins.
"Oh, what am I to blame?" - "Shut up! I'm tired of listening.
Leisure time for me to sort out your guilt, puppy!
It's your fault that I want to eat."
He said and dragged the Lamb into the dark forest.

Moral of the fable "The Wolf and the Lamb"

Incredibly much instructive can be adopted from this fable, written by Ivan Krylov. The author very clearly portrays to us what hypocrisy is, the abuse of one's power, and also allows us to see our behavior under certain circumstances.

After all, admit it, sometimes it happens - when we quarrel or conflict with someone, we shout “it’s my own fault!”, Trying to find an excuse for the behavior in front of us, and create for the people around us the impression that we are right in the situation and our actions are correct.

However, on the example of the hero of the fable, the Wolf, who not only wanted to eat the lamb. but also to give such behavior a "legitimate appearance", it is obvious how ugly and vile is the desire to cover up a bad deed with a plausible pretext, and how clear our true intentions are to others.

And it is especially low and bad when a stronger person acts in a similar way with a weaker one who is unable to give a real rebuff and protect himself.

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

With the strong, the weak is always to blame:
That's why in history we hear a lot of examples
But we don't write stories
But about how they say in fables ...

A lamb on a hot day went to the stream to get drunk:
And it's gotta be bad luck
That near those places a hungry wolf roamed.
He sees the lamb, he strives for prey;
But, to give the case a legitimate look and sense,
Screaming: "How dare you, insolent, with an unclean snout
Here is my pure muddy drink
With sand and silt?
For such audacity
I'll rip your head off."
"When the brightest Wolf allows,
I dare to convey that down the stream
From the Lordship of his steps I drink a hundred;
And in vain he will deign to be angry:
I can't make him sick of drinking." -
"That's why I'm lying!
Waste! Have you heard such insolence in the world!
Yes, I remember that you are still in last summer
I was somehow rude here;
I haven't forgotten that, buddy!
"Have 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.
And, in a word, someone from your own family.
You yourself, your dogs and your shepherds,
You all want me bad
And if you can, then always harm me;
But I will reconcile with you for their sins.
"Oh, what am I to blame?" - "Shut up! I'm tired of listening.
Leisure time for me to sort out your guilt, 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 of the powers that be. A man from the elites, endowed with strength, but without special tact and upbringing. He wants to look correct and reasonable in the eyes of society. Justify your unethical act to your conscience. But for this he does not have enough mental capabilities. The thirst for profit, which is veiled in the fable under hunger, has always pushed and will push the most moral deeds to it. But such are the laws of nature. Such is the animal essence of man, laid down by nature in the process of centuries of evolution. The lamb, a bright representative of the layman, in an attempt to show off wit, loses everything. And this is also a very common situation. If in a conflict, in a priori, you are dealing with an obviously strong opponent, then the conflict should simply be avoided, or at least try to do so. And not like our lamb finally show off wit. And develop, develop, develop...

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

WOLF AND LAMB

With the strong, the weak is always to blame:

That is why we hear a lot of examples in History,

But we do not write stories;

But about how they say in Fables.

A lamb on a hot day went to the stream to get drunk

And it's gotta be bad luck

That near those places a hungry wolf roamed.

He sees the lamb, strives for prey;

But, to give the case, although the legal form and sense,

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

Here is pure muddy drink

My

With sand and silt?

For such audacity

I'll rip your head off."

"When the brightest Wolf allows,

I dare to convey that down the stream

From the Lordship of his steps I drink a hundred;

And in vain he will deign to be angry:

I can't make him drink."

"That's why I'm lying!

Waste! Have you ever heard such insolence in the world!

Yes, I remember that you are still in last summer

Here I was somehow rude:

I haven't forgotten that, mate!

"Have mercy, I'm not even a year old," -

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

"I have no brothers." - "So this is kum il matchmaker

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

You yourself, your dogs and your shepherds,

You all want me bad

And if you can, then always harm me,

But I will reconcile their sins with you."

"Oh, what am I to blame?" - "Shut up! I'm tired of listening,

Leisure time for me to sort out your guilt, 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 a banal subconscious guilt ... Guilt for the fact that all of us, Penza citizens, are guilty before the "great ones" for the fact that we, in principle, are in this city.

Thousands of "guilty" without guilt are "guilty" only because they do not want to meekly and silently "bash" those who suddenly called themselves "great".

Don't believe? Judge for yourself.

If you are unwilling to pay the tribute that is taken 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" would not exist, you are to blame.

Shut up and pay!

If you and your children are unwilling to pay a price for a ticket on public transport that exceeds all federal tariffs in cities like Penza, because "someone" created these conditions for you, you are to blame.

Shut up and pay!

If you do not 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 some intermediary processing and payment centers in the chain of school payments for lunches, you are again to blame.

Shut up and pay!

If a...

Dig all this splendor deeper and ... shed a tear.

Truly, Krylov is right: "You are to blame for the fact 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 a part of Russia, is already living in the 21st century. The age of global information and global information accessibility. After all, it costs nothing, for example, to pay for a one-time access to the SPARK or Contour Focus help system and read the name of the lucky beneficiary of the school lunch payment center, or "Self-accounting", or a transport company, or a "manager" with a "lion" color ...

And then all the ostentatious gestures of the "great" ones, who think that they are tightly covered up by group irresponsibility, become transparent, as in the palm of your hand. And the party staff, worn out by hundreds of hands, alas, is no longer an assistant.

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

However, the growing unwillingness of the flock to play with them from morning to evening is quite understandable, infringing on the rights of themselves, their loved ones, their children, realizing that THEY are cynically and impudently making fools out of all of us.

Including because life in Russia is getting harder, and the exorbitant small-town "corvée" of the local "great" ones, who, as it seems to them, masterfully and invisibly, extract their predatory corruption interest from the draining family budgets of the townspeople and their children, is objectively revolutionizing public space.

This is how 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 to the next "great" - "make a sponge", as in a nursery, offended that someone accidentally pissed in his pot, demanding their hard-earned ...

It's not boyish, posons. Infringe on the rights of the elderly, children.

Forgive us, "great ones". You want to live without US, but profit from US. That doesn't happen.

Either move the Society, or move yourself. In their own special world, in which "white" is called "black", and dances and clowning with extras - substitute for real deeds and creation.

It's a fact, but subjunctive moods and promises are out of fashion these days. The strategy of real deeds is a non-devaluable imperative of the 21st century. Or you are a loser.

And if your dear friend-Kum does not fit into these standards, disturbing the Society with the past bad legacy, it's time to change Kum. No matter what banners and fanfare he dressed up in. After all, the city does not forgive verbiage. No longer forgives. Everything is too obvious... And a "sponge" with an unstretched hand to a ruffy social activist for the truth that is inconvenient for you is another evidence of yours, and not his, of political illiquidity and lack of future.

All Kuma's problems will surely be projected onto his promoter. Classics of the genre.

Technology, nothing personal, folio "Information Management of the Environment", State Department, ch. 7, p. 87.

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

With the strong, the weak is always to blame:
That's why in history we hear a lot of examples
But we don't write stories
But about how they say in fables ...

A lamb on a hot day went to the stream to get drunk:
And it's gotta be bad luck
That near those places a hungry wolf roamed.
He sees the lamb, he strives for prey;
But, to give the case a legitimate look and sense,
Shouts: "How dare you, insolent, with an unclean snout
Here is my pure muddy drink
With sand and silt?
For such audacity
I'll rip your head off." —
“When the brightest Wolf allows,
I dare to convey that down the stream
From the Lordship of his steps I drink a hundred;
And in vain he will deign to be angry:
I can’t stir up a drink for him.” —
"That's why I'm lying!
Waste! Have you heard such insolence in the world!
Yes, I remember that you are still in last summer
I was somehow rude here;
I haven't forgotten that, buddy! —
"Have 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.
And, in a word, someone from your own family.
You yourself, your dogs and your shepherds,
You all want me bad
And if you can, then always harm me;
But I will reconcile with you for their sins. —
"Oh, what am I to blame?" - "Shut up! I'm tired of listening.
Leisure time for me to sort out your guilt, puppy!
It's your fault that I want to eat."
He said and dragged the Lamb into the dark forest.

Fable Wolf and Lamb listen online:

Krylov's fable Wolf and Lamb in mp3 format - listen or download for free.

Who does not know Krylov I.A.? Everyone knows this author - from young to old. In our minds, he merged with his fables - poetic lessons of wisdom. One of these wisdoms - “The strong is always to blame for the weak”, otherwise “The Wolf and the Lamb”, will be discussed in this article.

Krylov's fables

It is one of the genres of literature that came to us from ancient Greece. A fable can be written both in poetic form and in prose, but it is always sustained in a satirical and moralistic vein. The main characters, as a rule, are animals, less often - plants and things. One of the main features is morality, a moralizing conclusion.

Everyone knows the phrase that Krylov gave to the world - "The strong are always to blame." With his work, the writer marked the peak of the development of this genre in Russia. Fables are diverse in their structure, but most often they are built in the form of a dialogue. The author speaks his own language, and the characters are bright, lively, more reminiscent of a casual conversation. At the same time, the fabulist always places himself next to the characters, but not above us. Therefore, his morality, an integral part of the genre, does not condemn any of the heroes, but brings a sober judgment to the reader about the essence of the problem.

Morality

“The Wolf and the Lamb” is a fable, rare in its construction, the first line in which there is an instructive, moral conclusion - the strong are always to blame for the weak. Thus, from the very beginning, the author wants to set the reader in the right mood and at the same time present himself in the role of a narrator who does not stand above the events, but observes what is happening from the inside. Krylov was not a compiler of moral laws, he wrote history. The author only brought the topic to the reader's judgment - "The strong are always to blame," and there - decide for yourself who you sincerely sympathize with and who you openly condemn.

main characters

Next comes the acquaintance with the two main characters - the Wolf and the Lamb. At first glance, their relationship is the most natural. The first is a predator, prowling hungry. The second is a tasty trophy. Their meeting in the forest, on the one hand, is accidental, and on the other hand, it is natural, since it is prescribed by the laws of nature. Since the Wolf is not far from the watering hole, then the Lamb cannot escape reprisal.

But as soon as a conversation starts between them, it becomes obvious that their natural confrontation is just the tip of the iceberg. Beneath the dark waters lies another, deeper contradiction. It will not be enough for the wolf to simply swallow the Lamb. According to the wolf law of lawlessness, he wants to give a more attractive appearance, legitimize his bloodthirstiness and enjoy the power given to him by Nature: “But, at least to give the matter a legal look and sense, he shouts: ...” It is the verb “screams” that betrays in him not just a predator, but some person with great power. And from that moment on, a different distance is established between the interlocutors - a moral abyss.

One after another, accusations are poured against the Lamb. They are just a pretext that hides the true intentions of the Wolf. The lamb, on the other hand, takes them at face value and refutes them rather smoothly and deftly. But the more skillful his excuses, the greater the anger of the Wolf, and the faster the tragic denouement approaches. The dialogue is out of order. But it is precisely in this dissonance that the satirical tone of the narration manifests itself.

Conclusion

“The strong is always to blame for the weak” - the law of eternal confrontation and at the same time the unity of two opposites. Wolf - an external force, unlimited power, lawlessness, permissiveness, cynicism. The lamb is morality, but physical weakness.

They are in endless confrontation and at the same time they cannot live one without the other, since they are equally important. Thus, “The Wolf and the Lamb”, or “The strong are always to blame for the weak,” is a fable that is rare in its construction.