Altai fairy tales

scary guest

There lived a badger. He slept during the day and went hunting at night. One night a badger was hunting. He had not had time to get enough, and the edge of the sky had already brightened.

Before the sun, a badger hurries to get into its hole. Without showing himself to people, hiding from the dogs, he walked where the shadow is thicker, where the earth is blacker.

The badger approached his dwelling.

Hrr ... Brr ... - he suddenly heard an incomprehensible noise.

"What's happened?"

Sleep jumped out of the badger, the hair stood on end, the heart almost broke the ribs with a knock.

"I've never heard such noise..."

Hrrr... Firrlit-fue... Brrr...

“Hurry, I’ll go back to the forest, I’ll call clawed animals like me: I alone don’t agree to die here for everyone.”

And the badger went to call all the clawed animals living in Altai for help.

Oh, I have a terrible guest sitting in my hole! Help! Save!

Animals came running, their ears drooped to the ground - in fact, the earth trembles from the noise:

Brrrrrrrrrrrrrrrrrrrrrr...

All the animals' hair stood on end.

Well, badger, this is your house, you go first and climb.

The badger looked around - ferocious animals were standing around, urging, hurrying:

Go, go!

And they themselves tucked their tails in fear.

The badger's house had eight entrances and eight exits. "What to do? - thinks the badger. - How to be? Which entrance to your house to penetrate?

What are you standing for? - Wolverine snorted and raised her terrible paw.

Slowly, reluctantly, the badger wandered to the very main entrance.

Hrrrr! - flew out of there.

The badger jumped back, hobbled to another entrance-exit.

Of all eight exits, it rumbles.

The badger began to dig for the ninth move. It's a shame to destroy your home, but you can't refuse - the most ferocious animals from all over Altai have gathered.

Hurry, hurry! - order.

It's a shame to destroy your home, but you can't disobey.

Sighing bitterly, the badger scratched the ground with its clawed front paws. Finally, a little alive with fear, he made his way to his high bedroom.

Hrrr, brrr, frrr...

Lounging on a soft bed, it was a white hare snoring loudly.

The animals could not stand on their feet with laughter, they rolled on the ground.

Hare! That's the hare! The badger was scared of the hare!

Ha ha ha! Ho-ho-ho!

From shame, where can you hide now, badger? What an army he gathered against the hare!

Ha ha ha! Ho-ho!

And the badger does not raise his head, he scolds himself:

“Why, when you heard a noise in your house, didn’t you look there yourself? Why did he go to the whole Altai to shout?

And know the hare sleeps and snores.

The badger got angry, but how he shoves the hare:

Go away! Who let you sleep here?

The hare woke up - his eyes almost popped out! - and the wolf, and the fox, lynx, wolverine, wild cat, even sable are here!

“Well,” the hare thinks, “come what may!”

And suddenly - jump badger in the forehead. And from the forehead, as from a hill, - again lope! - and into the bushes.

The badger's forehead turned white from the white hare belly.

From the hind hare paws there were white marks on the cheeks.

The animals laughed even louder.

Oh, barsu-u-uk, how beautiful you have become! Ho ha ha!

Come to the water, look at yourself!

The badger hobbled to the forest lake, saw his reflection in the water and cried:

"I'm going to complain to the bear."

Came and says:

I bow to you to the ground, grandfather bear. I ask you for protection. I myself was not at home that night, I did not invite guests. Hearing loud snoring, he was frightened ... How many animals he disturbed, he destroyed his house. Now look, from the hare's white belly, from the hare's paws - and my cheeks turned white. And the culprit fled without looking back. Judge this matter.

Are you still complaining? Your head used to be black as the earth, and now even people will envy the whiteness of your forehead and cheeks. It's a shame that I didn't stand in that place, that the hare didn't whiten my face. That's a pity! Yes, it's a pity...

And with a bitter sigh, the bear left.

And the badger still lives with a white stripe on his forehead and on his cheeks. It is said that he is accustomed to these marks and is already boasting:

That's how the hare tried for me! We are now friends forever and ever.

Well, what does the hare say? Nobody heard this.

Literary processing A. Garf.

Resentment deer

A red fox came running from the green hills into the black forest. She has not yet dug a hole for herself in the forest, but she already knows the news of the forest: the bear has become old.

Ai-yay-yay, woe-trouble! Our elder, the brown bear, is dying. His golden coat has faded, his sharp teeth have become dull, and there is no former strength in his paws. Hurry, hurry! Let's get together, think about who in our black forest is smarter than everyone, more beautiful than everyone, to whom we will sing praise, whom we will put in a bear's place.

Where nine rivers joined, at the foot of nine mountains, a shaggy cedar stands above a swift spring. Beneath this cedar, beasts from the black forest gathered. They show their fur coats to each other, they boast of their intelligence, strength, and beauty.

The old bear also came here:

What are you making noise? What are you arguing about?

The animals fell silent, and the fox raised its sharp muzzle and squealed:

Ah, venerable bear, be ageless, strong, live a hundred years! We are arguing and arguing here, but we can’t solve things without you: who is more worthy, who is more beautiful than everyone?

Everyone is good in their own way,” the old man grumbled.

Ah, the wisest, yet we want to hear your word. Whom you point to, the animals will sing praise to him, they will put him in a place of honor.

And she herself spread her red tail, prettier her golden hair with her tongue, smoothes her white breast.

And then the animals suddenly saw a deer running in the distance. With his feet he trampled the top of the mountain, branched horns led a trail along the bottom of the sky.

The fox has not had time to close its mouth yet, but the maral is already here.

His smooth coat did not sweat from his fast run, his elastic ribs did not come in more often, warm blood did not boil in his tight veins. The heart beats calmly, evenly, big eyes quietly shine. He scratches his brown lip with a pink tongue, his teeth turn white, he laughs.

The old bear slowly got up, sneezed, extended his paw to the deer:

Here's who is the most beautiful.

The fox bites its own tail out of envy.

Do you live well, noble deer? she sang. - It can be seen that your slender legs have weakened, there was not enough breathing in your broad chest. Insignificant squirrels are ahead of you, the bow-legged wolverine has long been here, even the sluggish badger managed to arrive before you.

Maral lowered his branchy-horned head low, his shaggy chest swayed and his voice sounded like a reed pipe.

Dear fox! Squirrels live on this cedar, a wolverine slept on a nearby tree, a badger has a hole here, behind a hill. And I passed nine valleys, swam nine rivers, crossed nine mountains ...

The deer raised his head - his ears are like flower petals. The horns, dressed in a thin pile, are transparent, as if poured with May honey.

And you, fox, what are you fussing about? - angry bear. “Did you think of becoming an elder yourself?”

I beg you, noble deer, take a place of honor.

And the fox is here again.

Oh ha ha! They want to choose a brown deer as an elder, they are going to sing praises to him. Ha ha, ha ha! Now he is handsome, but look at him in winter - his head is hornless, horned, his neck is thin, his hair hangs in tatters, he walks crouched, staggers from the wind.

Maral found no words in response. I looked at the animals - the animals are silent.

What does "Russian Siberian fairy tale" mean? Is this a special fairy tale, different from those that existed in the European part of Russia or in the Russian North? Of course not. Any fairy tale has its roots in deep antiquity, in a pre-class society, when nations and nationalities had not yet formed. This is one of the reasons why many fairy tales are international.

“To some extent, a fairy tale is a symbol of the unity of peoples. Peoples understand each other in their fairy tales,” wrote V.Ya. Propp. The tale is structurally incredibly stable, it is anonymous, it has no authors. This is a collective product. Folklore has recorded the names of unique storytellers, but not authors.

A fairy tale, like other folklore genres - songs, riddles, proverbs, traditions, legends, epics - came to Siberia along with pioneers and settlers from beyond the Urals. “Going to a new fatherland, the settlers took with them, as the treasured heritage of their ancestors, beliefs, fairy tales and songs about the epics of the past,” wrote one of the first collectors and researchers of Siberian folklore S.I. Gulyaev. He believed that "beliefs, fairy tales and songs" are common to the entire Russian people "over the entire immeasurable space of the Russian land", "but in Siberia there are almost more of them than in all other places."

These lines refer to 1839, but such a view was not characteristic of many researchers, ethnographers, writers of fiction - researchers who wrote about Siberia. The view on the tradition of oral poetry in Siberia was, rather, directly opposite until the end of the 19th century.

The specificity of the Siberian fairy tale

First of all, it must be said that a fairy tale, especially a fairy tale, is very difficult to undergo any significant changes. You can read dozens of fairy tales recorded in Siberia, but you can never determine the place or time of their recording.

Nevertheless, there are certain specific features of the Russian Siberian fairy tale. These features are determined by the specifics of Siberian life, the economic life of the past. The fairy tale reflects the worldview of its bearers. The very preservation of the fairy-tale tradition in Siberia, especially in the taiga village, is explained by the presence here of a relatively archaic way of life in the recent past. The lack of roads, the almost complete isolation of many settlements from the outside world, hunting life, artel work, lack of education, secular book tradition, remoteness from cultural centers - all this contributed to the preservation of traditional folklore in Siberia.

Siberia since the end of the 16th century. became a place of exile, this also left its mark on the fairy-tale tradition. Many storytellers were exiles, settlers or vagabonds who paid with a fairy tale for lodging and refreshments. Hence, by the way, one very striking feature of the Siberian fairy tale is the complexity of the composition, the multiplot. The tramp, who wanted to stay longer with his hosts, had to try to captivate them with a long tale that would not end before dinner, would not end in one evening, or even in two, three or more. So did the storytellers invited to work in the artel specifically for the entertainment of the artel workers. They often combined several plots in one narrative so that the fairy tale was told all night or several evenings in a row. Narrators were especially respected by artel workers, they were specially allocated a part of the booty or proceeds.

Details of local life penetrate the Siberian fairy tale. Her hero, often a hunter, ends up not in a fairy forest, but in the taiga. He comes not to a hut on chicken legs, but to a hunting lodge. In the Siberian fairy tale there are names of Siberian rivers, villages, this or that locality, the motif of vagrancy, wandering is typical. In general, the Siberian fairy tale is part of the all-Russian fairy tale wealth and belongs to the Eastern Slavic fairy tale tradition.

An analysis of some plots of a fairy tale will help to better understand on what basis and why exactly such plots arose in the fairy tale tradition. At the same time, it must be remembered that the fairy tale is included in the system of folklore genres; in isolation, it does not exist by itself. The genres of folklore are interconnected by many sometimes subtle connections, and it is an important task for a researcher to discover and show them. I have taken one of the aspects of folklore - secret speech and fairy tales associated with it.

Prohibitions and secret language

Most of the fairy tales, especially the fairy tale, which tells about "a faraway kingdom, a faraway state" and various miracles, are incomprehensible to the reader. Why do these and not other heroes, wonderful helpers, act in a fairy tale, and why does everything happen in this way and not otherwise? Sometimes even the dialogues of the characters seem too exotic, far-fetched. For example, in the fairy tale "The Rich and the Poor" it is not clear why the master needs to call the cat - "clarity", the fire - "redness", the tower - "height", and the water - "grace":

A beggar came to a rich man to hire himself. The rich man agreed to take him on the condition that he guess the riddles given to him. Shows the rich beggar to the cat and asks:

- What's this?

- Cat.

No, it's clarity.

Shows the rich to the fire and says:

- And what's that?

- Fire.

No, it's red.

Indulges in the attic:

- And what's that?

- Tower.

No, height.

Indicates water:

- And what's that?

- Water.

Thanks, you didn't guess.

The beggar went out of the yard, and the cat followed him. The beggar took it and set fire to her tail. The cat ran back, jumped into the attic, and the house was busy. The people fled, and the beggar returned, and he said to the rich:

- Your clarity dragged the redness to the heights, grace will not help - you will not own the house.

Such tales need to be specially investigated, looking for those representations in the real life of the past with which the tale is closely connected. The vast majority of fairy-tale motifs find their explanation in the life and ideas about the world of a person of past eras.

The tale "The rich and the poor" has its own explanation. There is no doubt that it is connected with the so-called "secret speech". But before talking about this, it is necessary to make one remark. When we want to penetrate into the nature of folklore or ancient literature, for example, when we try to understand the origins of this or that plot, image, we must first of all abstract ourselves from all modern ideas about the world. Otherwise, you can come to wrong conclusions.

A fairy tale is a product of past eras and the worldview of the past. Proceeding from this, it is necessary to “decipher” the fairy tale. The ideas of ancient man about the world were very special. Ancient man even laughed “in a wrong way” and not for the same reason that we laugh now. And which of us would think that swinging on a swing or riding an ice slide has its own secret meaning, something other than a fun holiday entertainment?

The life of an ancient person was strictly regulated by ritual, tradition, filled with many different prescriptions and prohibitions. There was, for example, a ban on pronouncing certain names under certain circumstances. Ancient man had a completely different attitude to the word. The word for him was part of what it meant. J. Fraser writes about this in his work The Golden Bough:

“Primitive man, unable to distinguish clearly between words and things, usually imagines that the connection between a name and the person or thing that it designates is not an arbitrary and ideal association, but a real, materially tangible tie that connected them. so closely that it is just as easy to exert a magical effect on a person through a name as through hair, nails, or another part of his body. Primitive man regards his name as an essential part of himself and takes proper care of it.

The name had to be kept secret, pronounced only in certain situations. Knowing the name of the enemy, it was possible to harm him through magic and sorcery: "The natives do not doubt that, having learned their secret names, the foreigner received an opportunity to harm by magic," writes Fraser. Therefore, many ancient peoples used to give two names each: one real, which was kept in deep secret, the second was known to everyone. Witchcraft allegedly worked only when using the original name.

J. Fraser gives an example of how a person caught stealing was corrected in the Kaffir tribe. To correct a thief, "it is enough just to shout his name over a boiling cauldron of healing water, cover the cauldron with a lid and leave the thief's name in the water for several days." Moral revival was provided to him.

Another example of magical faith in the word concerns the custom of the Negroes of the Bangal tribe of the Upper Congo. When a member of this tribe "fishes or returns from a catch, his name is temporarily banned. Everyone calls the fisherman mwele no matter what his real name is. This is done because the river is full of spirits, who, having heard the real name of the fisherman, can use it in order to prevent him from returning with a good catch. Even after the catch is landed, the buyers keep calling the fisherman mwele. For the spirits—when they heard his real name—would remember him and either get even with him the next day, or spoil the fish he had already caught so much that he would get little for it. Therefore, the fisherman has the right to receive a large fine from anyone who calls him by name, or to force this frivolous talker to buy the entire catch at a high price in order to restore good luck in the fishery.

Such representations were characteristic, obviously, of all ancient peoples. They were afraid to pronounce not only the names of people, but in general any names of creatures and objects with which the corresponding representations were associated. In particular, bans on pronouncing the names of animals, fish, and birds were widespread. These prohibitions were explained by man's anthropomorphic ideas about nature.

Comparison is at the heart of human knowledge. Cognizing the world, a person compares objects, phenomena, highlights common and distinctive features. The first idea of ​​a person is the idea of ​​himself, the awareness of himself. If people can move, speak, understand, hear, see, then in the same way they can hear, see, understand fish, birds, animals, and trees - all nature, the cosmos. Man animates the world around him. Anthropomorphism - likening the surrounding world to a person - is a necessary step in the development of mankind, in the development of its ideas about the surrounding world.

Anthropomorphic ideas and verbal prohibitions that arose on their basis were also recorded among the Eastern Slavic peoples. Russian traveler and explorer of the 18th century. S.P. Krasheninnikov in his book "Description of the land of Kamchatka" (1755) reports on the remains of an ancient secret speech among Russian hunters. S.P. Krasheninnikov writes that the elder in the sable trade “orders”, “that they hunt with the truth, they would not hide anything to themselves ... also, according to the custom of their ancestors, the crow, the snake and the cat should not be called by direct names, but would be called horseback, thin and baked. The industrialists say that in previous years, in the fields, many more things were called strange names, for example: a church - a sharp-topped one, a woman - a husk or a white-headed woman, a girl - a commoner, a horse - long-tailed, a cow - a roar, a sheep - thin-legged, a pig - low-eyed, a rooster - barefoot." The industrialists considered the sable a smart animal and, in case of violation of the ban, they believed that it would harm and would not be caught again. Violation of the ban was punished.

The question of verbal prohibitions among hunters was discussed by D.K. Zelenin in the work "Taboo of words among the peoples of Eastern Europe and North Asia" (1929-1930). He considers the basis of the prohibitions of hunters and fishermen “first of all, the confidence of the primitive hunter that animals and game that understand the human language hear at very large distances - they hear not only everything that the hunter says in the forest while fishing, but often also what what he says at home, going to fish.

Learning from the conversations of the hunter his plans, the animals flee, as a result of which the hunt becomes unsuccessful. To prevent such unpleasant consequences, the hunter first of all avoids pronouncing the names of animals ... Thus, the proper names of game animals became forbidden in hunting.

There is nothing surprising that the church is also mentioned as a forbidden word among Russian hunters. The Eastern Slavs, until recently, retained many pagan ideas dating back to pre-Christian history, pre-class society. Pagan beliefs, right up to modern times, coexisted with Christian ones, but not peacefully and harmlessly, but rather antagonistically. Widespread persecution of traditional folk holidays, games, amusements, etc. by the Russian Church is known. This did not pass without a trace for folk art, including fairy tales. Demonological pagan creatures oppose Christian characters in folklore - this is the result of the struggle of the Russian church with folk beliefs. “Mountain father,” testifies A.A. Misyurev about the beliefs of the miners of the Urals, is the antipode of the Orthodox God and the worst enemy of church rites. “I am the same person as everyone else, I just don’t have a cross on me, my mother cursed me,” writes D.K. Zelenin.

After the adoption of Christianity, mermaids, for example, began to be thought of as girls who died unbaptized; the appearances of a goblin, a brownie, a devil, a demon often acquire similar features - a kind of general demonological image is formed. Christ never laughs, in medieval Moscow there was even a ban on laughter, and in bylichki laughter is a sign of evil spirits. Mermaid laughing, tickling kills people. Laughter is a sign of the devil, damn it. With a squeal and laughter, creatures born from the connection of the devil with a mortal woman disappear from the eyes. There are a lot of interesting links here that need to be specially investigated.

Naturally, a Russian hunter in the taiga, in the forest, was afraid to mention the Christian God or other characters of the Holy History, the church, the priest. With this, he could anger the owners of the forest, injure himself in a successful hunt, and therefore concealed his intentions. Hence the well-known saying “no fluff, no feather”, which was uttered before the hunter went out to hunt.

In the same way, a Christian was afraid to mention the name of the devil, to curse, especially in front of icons or in church, this was the greatest sacrilege. There are many stories in folklore in which the devil, the goblin appear immediately after the mention of their names and do what they were asked to do, voluntarily or involuntarily.

The culture of riddles

The secret speech was brought to us not only by a fairy tale, but also by a riddle. And in the riddle, it was reflected most fully. Try to guess the riddle:

Rynda digs, skinda jumps,

Thurman is coming, he'll eat you.

In this case, the answer is a pig, a hare and a wolf. Answers to such riddles must be known in advance, they are associated with a secret speech. There is no doubt that riddles taught secret speech, substitute words. Riddles were made at special evenings, and young, inexperienced members of the community, guessing them, learned secret speech. Here are some more examples of such riddles:

Shuru-muru came,

Carried away chiki-kicks,

The minnows saw

The inhabitants were told:

The inhabitants of Shuru-Mura caught up,

Cheeky kicks were taken away.

(Wolf, sheep, pig, man)

I went on tuh-tuh-tu,

I took with me taf-taf-tu,

And I found on snoring-tah-tu;

If only it wasn’t taf-taf-ta,

I would have been eaten by snoring-tah-ta.

(Translation: "Went hunting, took a dog with me, found a bear...")

Only with the widespread use of secret speech could such riddles exist. Now children and the elderly know riddles and fairy tales. This is an entertainment genre. In ancient times, the riddle was a much more serious genre. In Russian fairy tales and songs, whether the hero can solve the riddle often depends on his life or the fulfillment of what he wants, for example, a wedding.

In a famous ancient legend, the sphinx - a monster with the head and chest of a woman, the body of a lion and the wings of a bird - asked travelers a riddle and killed everyone who could not guess it: three?" The Sphinx, located on a mountain near Thebes, killed many residents of the city, including the son of King Creon. The king announced that he would give the kingdom and his sister Jocasta as a wife to the one who would save the city from the sphinx. Oedipus guessed the riddle, after which the sphinx rushed into the abyss and crashed.

Guessing a riddle is obviously associated with a special relationship to the word, with the magic of the word. Guessing and guessing riddles is a kind of duel. The one who does not guess is defeated.

There are known bylichkas in which the competition in guessing riddles takes place between evil spirits and a person who will live only if they guess the riddles. Here is an example of such a bylichka, recorded in the Altai Territory:

“Three girls gathered to tell fortunes. Near the house where they told fortunes, a lost horse lay. Suddenly the horse jumped up and ran. She ran up to the house and began to ask for a hut. The girls got scared and turned to their grandmother. Grandmother put cups on their heads, went to the door and said to the horse: “If you guess the riddles that I will ask you, I will let you into the house, if not, then no.” The first riddle: “What in the world is for three braids?” The horse did not guess. Grandmother said the answer: “The first is for girls, the second is for the rooster, the third is for mowing.” The second riddle: “What in the world for three arcs?” The horse did not guess. The answer was this: the first is a harness, the second is a rainbow, the third is an arc near the boiler. The horse was forced to leave."

There is nothing exotic in this plot, it follows from the superstitious ideas of the people. It is possible to get rid of a dead horse only by resorting to the magic of the word, to a riddle.

Let us recall The Tale of Bygone Years, a legend about the revenge of Princess Olga on the Drevlyans for the murder of her husband, Prince Igor. The wise Olga, as it were, challenges the Drevlyans to a duel, which they do not know about, and this predetermines their death. The princess speaks allegorically, her words have a hidden meaning. Olga offers them honor (they will be carried in a boat like matchmakers) and asks them to say: “We don’t ride horses or wagons and we don’t go on foot, but carry us in a boat.” These words symbolize the funeral rite. The dead do everything differently than the living, as the riddle says: “I washed myself wrong, dressed up wrong, and sat down wrong, and drove wrong, I sat down in a pothole, there’s no way to leave.” Or: “I’m going, I’m not going by the way, I’m not driving with a whip, I drove into a pothole, I won’t leave in any way.” The answer is "funeral".

In the tale, the bride or groom often performs the difficult task of appearing "either on foot or on horseback, neither naked nor clothed." They unravel the secret meaning of this task, and everything ends happily - with a wedding. Olga's matchmakers do not understand the meaning of what is happening. The symbolism of the funeral rite is used twice: the Drevlyans bathe themselves and feast on their own death.

Russian folk song has preserved for us the motifs of wooing - guessing riddles. For example, the song "Game tavleynaya". Well done and the girl play tavlei (chess):

Well done played about three ships,

And the girl played about a violent head.

How the girl beat the young man,

The girl won three ships.

The good fellow is sad about his ships, the fair maiden reassures him:

Do not be sad, do not grieve, good fellow,

Perhaps your three ships will return,

How can you take me, a red-haired girl, for yourself:

Your ships follow me as a dowry.

The rite does not end there either: as expected, the young man makes riddles to the girl:

I'll tell the girl a riddle

Cunning, wise, unguessable:

Oh, what do we have, girl, without fire burns?

Does it burn without fire and fly without wings?

Does it fly without wings and run without legs?

The girl answers:

Without fire we have a red sun burning,

And without wings, a formidable cloud flies with us,

And without legs, our mother runs a fast river.

Next riddle:

Oh, how I have a cook boyfriend,

So unless after all he will take you for himself!

Yes, what the soul of the red maiden will say:

Already the riddle is not cunning, not wise,

Not cunning, not wise, only guessing:

I already have a gosling girl,

Will she go for you!

The competition is won, the girl has won, has shown her wisdom. It is remarkable that here the bride, as well as in the Russian rite of matchmaking in general, is called not directly, but allegorically.

Fairy tale and parody

Let's go back to secret speech. Let's consider a fairy tale in which it is very vividly presented - "Terem flies". In this tale, first of all, it is interesting how insects and animals call themselves.

“A man was driving with pots, he lost a large jug. A fly flew into the jug and began to live and live in it. The day lives, the other lives. A mosquito flew in and knocked:

- Who is in the mansion, who is in the tall ones?

- I'm a hype fly; and who are you?

- I'm a peeping mosquito.

- Come live with me.

So the two began to live together.

Then a mouse comes - “from around the corner a hmysten”, then a frog - “balagta on the water”, then a hare - “a curtail on the field”, a fox - “a beauty on the field”, a dog - “gam-gum”, a wolf - “from -behind the bushes hap" and finally the bear - "forest oppression", which "sat down on a jug and crushed everyone."

It is remarkable that the riddle conveys to us such metaphorical names. A bear in a riddle - “an oppressor to everyone”, a hare - “a spinner across the path”, a wolf - “a snatch from behind a bush”, a dog - “taf-taf-ta”.

Let us turn again to the tale "The rich and the poor" and its connection with the secret speech. Now this connection is clear enough. However, one more very important remark must be made. We talked about the sacred attitude to secret speech, a very serious attitude, based on absolute faith in the need to use such speech in life, in its connection with the magic of the word. A fairy tale is a genre based on pure fiction, there is no connection between the events of a fairy tale and modern reality. Secret speech, the magic of the word is parodied in a fairy tale, its use is subject to fairy canons.

The fairy tale "The Rich and the Pauper" is characterized, first of all, by the social opposition of the characters: the poor and the rich. Initially, the rich have the upper hand, laughing at the poor. He owns a secret speech, he is initiated into it. The rich man riddles the beggar. The beggar did not guess anything, the rich man laughed at him, did not accept him as a worker.

But according to the laws of a fairy tale, the rich cannot defeat the poor. It happens here too: the beggar took revenge on the rich, he turned out to be smarter than him. It all ends with a joke, a hilarious pun. In this joke, not only a typical fairy tale ending, but laughter is also heard at the tradition of the most secret speech, at belief in the magic of the word. Here is the riddle from which this fairy tale was born:

darkness lightness

Carried to the height

But there was no grace at home.

(Cat, spark, roof, water).

Secret speech is also parodied in fairy tales about a cunning soldier (Russian folk satirical tales of Siberia. Novosibirsk, 1981. Nos. 91-93). The fairy tale "For a rainy day" is recorded among all the Eastern Slavic peoples, including several variants - in Siberia. Its plot is this:

“There lived two old men, they worked all their lives without straightening their backs. They saved up pennies for a rainy day. One day the old man went to the market, and a soldier came to the grandmother. The grandmother thought that this “rainy day” had come. The soldier took all the money and begged for another 25 rubles - he sold the “solinets” to the old woman. He took out an iron tooth from a harrow from his pocket and said:

- That's what you're cooking, then stir with this salt and say: “Salt, salt, the old man will come from the market, put it in your sack, there will be slappers for you, there will be slippers for you! It will be salty!”

How the fairy tale ended - you can guess. The comic effect is enhanced by the fact that the soldier speaks in an allegorical, secret speech, and the old woman does not understand him. The same is true for the next story. The first riddle this time is the old woman. She didn't feed two soldiers.

“Here one soldier went out into the yard, released the cattle into the threshing floor, into sheaves of bread, comes and says:

- Grandmother, there the cattle went into the threshing floor.

- And you, by any chance, did not release the cattle?

The old woman went to the threshing floor to drive out the cattle, and the soldiers here managed to make their own prey: they looked into the pot in the oven, pulled out the rooster, and put the bast shoes. An old woman comes, sits on a chair and says:

- Guess the riddle, I'll give you something to eat.

- Well, guess.

She tells them:

- Kurukhan Kurukhanovich is cooking under the frying pan.

“No, grandmother, Plet Plekhanovich is cooking under a frying pan, and Kurukhan Kurukhanovich has been transferred to Sumin-city.”

The old woman did not understand that she had been deceived and let the soldiers go, giving them a piece of bread as well. She “guessed” the riddle only when, instead of a rooster, she pulled a bast shoe out of the pot. In another version of the tale of the same collection, Kurukhan Kurukhanovich from the city of Pechinsk is transferred to the city of Suminsk.

Such tales are close to an anecdote and perform the same function as it - they ridicule not only human greed and stupidity, but also parody the rite. Serious becomes funny and cheerful. This is the way of any tradition, any rite associated with beliefs in magical power. In antiquity, the ritual of swinging was associated with the belief in a connection between swinging upwards, tossing objects and the growth of vegetation. The church forbade this rite. Those who crashed on the swing were buried without a funeral service, often not in the cemetery, but next to the swing. In the same way, the skiing of the newlyweds from the ice slide to Shrove Tuesday was supposed to ensure fertility and the future harvest.

K. Marx in his work “The Tragic and the Comic in Real History” has wonderful words: “History acts thoroughly and goes through many phases when it takes an outdated form of life to the grave. The last phase of the world-historical form is its comedy. The gods of Greece, who were already once - in a tragic form - mortally wounded in Aeschylus's Chained Prometheus, had to die once more - in a comic form - in Lucian's Conversations. Why is the course of history like this? This is necessary in order for humanity to cheerfully part with its past.

We are talking about the law of the development of human history, the understanding of which gives a lot for understanding the process of cultural development, including for understanding the folklore process.

Vladimir Vasiliev, Associate Professor, PhD in Philology, Siberian Federal University

Tales of the peoples of Siberia

Altai fairy tales

scary guest

There lived a badger. He slept during the day and went hunting at night. One night a badger was hunting. He had not had time to get enough, and the edge of the sky had already brightened.

Before the sun, a badger hurries to get into its hole. Without showing himself to people, hiding from the dogs, he walked where the shadow is thicker, where the earth is blacker.

The badger approached his dwelling.

Hrr ... Brr ... - he suddenly heard an incomprehensible noise.

"What's happened?"

Sleep jumped out of the badger, the hair stood on end, the heart almost broke the ribs with a knock.

"I've never heard such noise..."

Hrrr... Firrlit-fue... Brrr...

“Hurry, I’ll go back to the forest, I’ll call clawed animals like me: I alone don’t agree to die here for everyone.”

And the badger went to call all the clawed animals living in Altai for help.

Oh, I have a terrible guest sitting in my hole! Help! Save!

Animals came running, their ears drooped to the ground - in fact, the earth trembles from the noise:

Brrrrrrrrrrrrrrrrrrrrrr...

All the animals' hair stood on end.

Well, badger, this is your house, you go first and climb.

The badger looked around - ferocious animals were standing around, urging, hurrying:

Go, go!

And they themselves tucked their tails in fear.

The badger's house had eight entrances and eight exits. "What to do? - thinks the badger. - How to be? Which entrance to your house to penetrate?

What are you standing for? - Wolverine snorted and raised her terrible paw.

Slowly, reluctantly, the badger wandered to the very main entrance.

Hrrrr! - flew out of there.

The badger jumped back, hobbled to another entrance-exit.

Of all eight exits, it rumbles.

The badger began to dig for the ninth move. It's a shame to destroy your home, but you can't refuse - the most ferocious animals from all over Altai have gathered.

Hurry, hurry! - order.

It's a shame to destroy your home, but you can't disobey.

Sighing bitterly, the badger scratched the ground with its clawed front paws. Finally, a little alive with fear, he made his way to his high bedroom.

Hrrr, brrr, frrr...

Lounging on a soft bed, it was a white hare snoring loudly.

The animals could not stand on their feet with laughter, they rolled on the ground.

Hare! That's the hare! The badger was scared of the hare!

Ha ha ha! Ho-ho-ho!

From shame, where can you hide now, badger? What an army he gathered against the hare!

Ha ha ha! Ho-ho!

And the badger does not raise his head, he scolds himself:

“Why, when you heard a noise in your house, didn’t you look there yourself? Why did he go to the whole Altai to shout?

And know the hare sleeps and snores.

The badger got angry, but how he shoves the hare:

Go away! Who let you sleep here?

The hare woke up - his eyes almost popped out! - and the wolf, and the fox, lynx, wolverine, wild cat, even sable are here!

“Well,” the hare thinks, “come what may!”

And suddenly - jump badger in the forehead. And from the forehead, as from a hill, - again lope! - and into the bushes.

The badger's forehead turned white from the white hare belly.

From the hind hare paws there were white marks on the cheeks.

The animals laughed even louder.

Oh, barsu-u-uk, how beautiful you have become! Ho ha ha!

Come to the water, look at yourself!

The badger hobbled to the forest lake, saw his reflection in the water and cried:

"I'm going to complain to the bear."

Came and says:

I bow to you to the ground, grandfather bear. I ask you for protection. I myself was not at home that night, I did not invite guests. Hearing loud snoring, he was frightened ... How many animals he disturbed, he destroyed his house. Now look, from the hare's white belly, from the hare's paws - and my cheeks turned white. And the culprit fled without looking back. Judge this matter.

Are you still complaining? Your head used to be black as the earth, and now even people will envy the whiteness of your forehead and cheeks. It's a shame that I didn't stand in that place, that the hare didn't whiten my face. That's a pity! Yes, it's a pity...

And with a bitter sigh, the bear left.

And the badger still lives with a white stripe on his forehead and on his cheeks. It is said that he is accustomed to these marks and is already boasting:

That's how the hare tried for me! We are now friends forever and ever.

What does "Russian Siberian fairy tale" mean? Is this a special fairy tale, different from those that existed in the European part of Russia or in the Russian North? Of course not. Any fairy tale has its roots in deep antiquity, in a pre-class society, when nations and nationalities had not yet formed. This is one of the reasons why many fairy tales are international.

“To some extent, a fairy tale is a symbol of the unity of peoples. Peoples understand each other in their fairy tales,” wrote V.Ya. Propp. The tale is structurally incredibly stable, it is anonymous, it has no authors. This is a collective product. Folklore has recorded the names of unique storytellers, but not authors.

A fairy tale, like other folklore genres - songs, riddles, proverbs, traditions, legends, epics - came to Siberia along with pioneers and settlers from beyond the Urals. “Going to a new fatherland, the settlers took with them, as the treasured heritage of their ancestors, beliefs, fairy tales and songs about the epics of the past,” wrote one of the first collectors and researchers of Siberian folklore S.I. Gulyaev. He believed that "beliefs, fairy tales and songs" are common to the entire Russian people "over the entire immeasurable space of the Russian land", "but in Siberia there are almost more of them than in all other places."

These lines refer to 1839, but such a view was not characteristic of many researchers, ethnographers, writers of fiction - researchers who wrote about Siberia. The view on the tradition of oral poetry in Siberia was, rather, directly opposite until the end of the 19th century.

The specificity of the Siberian fairy tale

First of all, it must be said that a fairy tale, especially a fairy tale, is very difficult to undergo any significant changes. You can read dozens of fairy tales recorded in Siberia, but you can never determine the place or time of their recording.

Nevertheless, there are certain specific features of the Russian Siberian fairy tale. These features are determined by the specifics of Siberian life, the economic life of the past. The fairy tale reflects the worldview of its bearers. The very preservation of the fairy-tale tradition in Siberia, especially in the taiga village, is explained by the presence here of a relatively archaic way of life in the recent past. The lack of roads, the almost complete isolation of many settlements from the outside world, hunting life, artel work, lack of education, secular book tradition, remoteness from cultural centers - all this contributed to the preservation of traditional folklore in Siberia.

Siberia since the end of the 16th century. became a place of exile, this also left its mark on the fairy-tale tradition. Many storytellers were exiles, settlers or vagabonds who paid with a fairy tale for lodging and refreshments. Hence, by the way, one very striking feature of the Siberian fairy tale is the complexity of the composition, the multiplot. The tramp, who wanted to stay longer with his hosts, had to try to captivate them with a long tale that would not end before dinner, would not end in one evening, or even in two, three or more. So did the storytellers invited to work in the artel specifically for the entertainment of the artel workers. They often combined several plots in one narrative so that the fairy tale was told all night or several evenings in a row. Narrators were especially respected by artel workers, they were specially allocated a part of the booty or proceeds.

Details of local life penetrate the Siberian fairy tale. Her hero, often a hunter, ends up not in a fairy forest, but in the taiga. He comes not to a hut on chicken legs, but to a hunting lodge. In the Siberian fairy tale there are names of Siberian rivers, villages, this or that locality, the motif of vagrancy, wandering is typical. In general, the Siberian fairy tale is part of the all-Russian fairy tale wealth and belongs to the Eastern Slavic fairy tale tradition.

An analysis of some plots of a fairy tale will help to better understand on what basis and why exactly such plots arose in the fairy tale tradition. At the same time, it must be remembered that the fairy tale is included in the system of folklore genres; in isolation, it does not exist by itself. The genres of folklore are interconnected by many sometimes subtle connections, and it is an important task for a researcher to discover and show them. I have taken one of the aspects of folklore - secret speech and fairy tales associated with it.

Most of the fairy tale plots, especially the fairy tale, which tells about the "far away kingdom, the far away state" and various miracles, are incomprehensible to the reader. Why do these and not other heroes, wonderful helpers, act in a fairy tale, and why does everything happen in this way and not otherwise? Sometimes even the dialogues of the characters seem too exotic, far-fetched. For example, in the tale "The Rich and the Poor" it is not clear why the master needs to call the cat - "clarity", the fire - "redness", the tower - "height", and the water - "grace":

A beggar came to a rich man to hire himself. The rich man agreed to take him on the condition that he guess the riddles given to him. Shows the rich beggar to the cat and asks:
- What's this? - Cat. No, it's clarity.
Shows the rich to the fire and says:
- And what's that? - Fire. No, it's red.
Indulges in the attic:
- And what's that? - Tower. No, height.
Indicates water:
- And what's that? - Water. Thanks, you didn't guess.
The beggar went out of the yard, and the cat followed him. The beggar took it and set fire to her tail. The cat ran back, jumped into the attic, and the house was busy. The people fled, and the beggar returned, and he said to the rich:
- Your clarity dragged the redness to the heights, grace will not help - you will not own the house.

Such tales need to be specially investigated, looking for those representations in the real life of the past with which the tale is closely connected. The vast majority of fairy-tale motifs find their explanation in the life and ideas about the world of a person of past eras.

The tale "The rich and the poor" has its own explanation. There is no doubt that it is connected with the so-called "secret speech". But before talking about this, it is necessary to make one remark. When we want to penetrate into the nature of folklore or ancient literature, for example, when we try to understand the origins of this or that plot, image, we must first of all abstract ourselves from all modern ideas about the world. Otherwise, you can come to wrong conclusions.

A fairy tale is a product of past eras and the worldview of the past. Proceeding from this, it is necessary to “decipher” the fairy tale. The ideas of ancient man about the world were very special. Ancient man even laughed “in a wrong way” and not for the same reason that we laugh now. And which of us would think that swinging on a swing or riding an ice slide has its own secret meaning, something other than a fun holiday entertainment?

The life of an ancient person was strictly regulated by ritual, tradition, filled with many different prescriptions and prohibitions. There was, for example, a ban on pronouncing certain names under certain circumstances. Ancient man had a completely different attitude to the word. The word for him was part of what it meant. J. Fraser writes about this in his work The Golden Bough:

“Primitive man, unable to distinguish clearly between words and things, usually imagines that the connection between a name and the person or thing that it designates is not an arbitrary and ideal association, but a real, materially tangible tie that connected them. so closely that it is just as easy to exert a magical effect on a person through a name as through hair, nails, or another part of his body. Primitive man regards his name as an essential part of himself and takes proper care of it.

The name had to be kept secret, pronounced only in certain situations. Knowing the name of the enemy, it was possible to harm him through magic and sorcery: "The natives do not doubt that, having learned their secret names, the foreigner received an opportunity to harm by magic," writes Fraser. Therefore, many ancient peoples used to give two names each: one real, which was kept in deep secret, the second was known to everyone. Witchcraft allegedly worked only when using the original name.

J. Fraser gives an example of how a person caught stealing was corrected in the Kaffir tribe. To correct a thief, "it is enough just to shout his name over a boiling cauldron of healing water, cover the cauldron with a lid and leave the thief's name in the water for several days." Moral revival was provided to him.

Another example of magical faith in the word concerns the custom of the Negroes of the Bangal tribe of the Upper Congo. When a member of this tribe "fishes or returns from a catch, his name is temporarily banned. Everyone calls the fisherman mwele no matter what his real name is. This is done because the river is full of spirits, who, having heard the real name of the fisherman, can use it in order to prevent him from returning with a good catch. Even after the catch is landed, the buyers keep calling the fisherman mwele. For the spirits—when they heard his real name—would remember him and either get even with him the next day, or spoil the fish he had already caught so much that he would get little for it. Therefore, the fisherman has the right to receive a large fine from anyone who calls him by name, or to force this frivolous talker to buy the entire catch at a high price in order to restore good luck in the fishery.

Such representations were characteristic, obviously, of all ancient peoples. They were afraid to pronounce not only the names of people, but in general any names of creatures and objects with which the corresponding representations were associated. In particular, bans on pronouncing the names of animals, fish, and birds were widespread. These prohibitions were explained by man's anthropomorphic ideas about nature.

Comparison is at the heart of human knowledge. Cognizing the world, a person compares objects, phenomena, highlights common and distinctive features. The first idea of ​​a person is the idea of ​​himself, the awareness of himself. If people can move, speak, understand, hear, see, then in the same way they can hear, see, understand fish, birds, animals, and trees - all nature, the cosmos. Man animates the world around him. Anthropomorphism - likening the surrounding world to a person - is a necessary step in the development of mankind, in the development of its ideas about the surrounding world.

Anthropomorphic ideas and verbal prohibitions that arose on their basis were also recorded among the Eastern Slavic peoples. Russian traveler and explorer of the 18th century. S.P. Krasheninnikov in his book "Description of the land of Kamchatka" (1755) reports on the remains of an ancient secret speech among Russian hunters. S.P. Krasheninnikov writes that the elder in the sable trade “orders”, “that they hunt with the truth, they would not hide anything to themselves ... also, according to the custom of their ancestors, the crow, the snake and the cat should not be called by direct names, but would be called horseback, thin and baked. The industrialists say that in previous years, in the fields, many more things were called strange names, for example: a church - a sharp-topped one, a woman - a husk or a white-headed woman, a girl - a commoner, a horse - long-tailed, a cow - a roar, a sheep - thin-legged, a pig - low-eyed, a rooster - barefoot." The industrialists considered the sable a smart animal and, in case of violation of the ban, they believed that it would harm and would not be caught again. Violation of the ban was punished.

The question of verbal prohibitions among hunters was discussed by D.K. Zelenin in the work "Taboo of words among the peoples of Eastern Europe and North Asia" (1929-1930). He considers the basis of the prohibitions of hunters and fishermen “first of all, the confidence of the primitive hunter that animals and game that understand the human language hear at very large distances - they hear not only everything that the hunter says in the forest while fishing, but often also what what he says at home, going to fish.

Learning from the conversations of the hunter his plans, the animals flee, as a result of which the hunt becomes unsuccessful. To prevent such unpleasant consequences, the hunter first of all avoids pronouncing the names of animals ... Thus, the proper names of game animals became forbidden in hunting.

There is nothing surprising that the church is also mentioned as a forbidden word among Russian hunters. The Eastern Slavs, until recently, retained many pagan ideas dating back to pre-Christian history, pre-class society. Pagan beliefs, right up to modern times, coexisted with Christian ones, but not peacefully and harmlessly, but rather antagonistically. Widespread persecution of traditional folk holidays, games, amusements, etc. by the Russian Church is known. This did not pass without a trace for folk art, including fairy tales. Demonological pagan creatures oppose Christian characters in folklore - this is the result of the struggle of the Russian church with folk beliefs. “Mountain father,” testifies A.A. Misyurev about the beliefs of the miners of the Urals, is the antipode of the Orthodox God and the worst enemy of church rites. “I am the same person as everyone else, I just don’t have a cross on me, my mother cursed me,” writes D.K. Zelenin.

After the adoption of Christianity, mermaids, for example, began to be thought of as girls who died unbaptized; the appearances of a goblin, a brownie, a devil, a demon often acquire similar features - a kind of general demonological image is formed. Christ never laughs, in medieval Moscow there was even a ban on laughter, and in bylichki laughter is a sign of evil spirits. Mermaid laughing, tickling kills people. Laughter is a sign of the devil, damn it. With a squeal and laughter, creatures born from the connection of the devil with a mortal woman disappear from the eyes. There are a lot of interesting links here that need to be specially investigated.

Naturally, a Russian hunter in the taiga, in the forest, was afraid to mention the Christian God or other characters of the Holy History, the church, the priest. With this, he could anger the owners of the forest, injure himself in a successful hunt, and therefore concealed his intentions. Hence the well-known saying “no fluff, no feather”, which was uttered before the hunter went out to hunt.

In the same way, a Christian was afraid to mention the name of the devil, to curse, especially in front of icons or in church, this was the greatest sacrilege. There are many stories in folklore in which the devil, the goblin appear immediately after the mention of their names and do what they were asked to do, voluntarily or involuntarily.

The secret speech was brought to us not only by a fairy tale, but also by a riddle. And in the riddle, it was reflected most fully. Try to guess the riddle:

Rynda digs, skinda jumps,
Thurman is coming, he'll eat you.

In this case, the answer is a pig, a hare and a wolf. Answers to such riddles must be known in advance, they are associated with a secret speech. There is no doubt that riddles taught secret speech, substitute words. Riddles were made at special evenings, and young, inexperienced members of the community, guessing them, learned secret speech. Here are some more examples of such riddles:

Shuru-muru came,
Carried away chiki-kicks,
The minnows saw
The inhabitants were told:
The inhabitants of Shuru-Mura caught up,
Cheeky kicks were taken away.
(Wolf, sheep, pig, man)
I went on tuh-tuh-tu,
I took with me taf-taf-tu,
And I found on snoring-tah-tu;
If only it wasn’t taf-taf-ta,
I would have been eaten by snoring-tah-ta.

(Translation: “I went hunting, I took my dog ​​with me, I found a bear…”)

Only with the widespread use of secret speech could such riddles exist. Now children and the elderly know riddles and fairy tales. This is an entertainment genre. In ancient times, the riddle was a much more serious genre. In Russian fairy tales and songs, whether the hero can solve the riddle often depends on his life or the fulfillment of what he wants, for example, a wedding.

In a famous ancient legend, the sphinx - a monster with the head and chest of a woman, the body of a lion and the wings of a bird - asked travelers a riddle and killed everyone who could not guess it: three?" The Sphinx, located on a mountain near Thebes, killed many residents of the city, including the son of King Creon. The king announced that he would give the kingdom and his sister Jocasta as a wife to the one who would save the city from the sphinx. Oedipus guessed the riddle, after which the sphinx rushed into the abyss and crashed.

Guessing a riddle is obviously associated with a special relationship to the word, with the magic of the word. Guessing and guessing riddles is a kind of duel. The one who does not guess is defeated.

There are known bylichkas in which the competition in guessing riddles takes place between evil spirits and a person who will live only if they guess the riddles. Here is an example of such a bylichka, recorded in the Altai Territory:

“Three girls gathered to tell fortunes. Near the house where they told fortunes, a lost horse lay. Suddenly the horse jumped up and ran. She ran up to the house and began to ask for a hut. The girls got scared and turned to their grandmother. Grandmother put cups on their heads, went to the door and said to the horse: “If you guess the riddles that I will ask you, I will let you into the house, if not, then no.” The first riddle: “What in the world is for three braids?” The horse did not guess. Grandmother said the answer: “The first is for girls, the second is for the rooster, the third is for mowing.” The second riddle: “What in the world for three arcs?” The horse did not guess. The answer was this: the first is a harness, the second is a rainbow, the third is an arc near the boiler. The horse was forced to leave."

There is nothing exotic in this plot, it follows from the superstitious ideas of the people. It is possible to get rid of a dead horse only by resorting to the magic of the word, to a riddle.

Let us recall The Tale of Bygone Years, a legend about the revenge of Princess Olga on the Drevlyans for the murder of her husband, Prince Igor. The wise Olga, as it were, challenges the Drevlyans to a duel, which they do not know about, and this predetermines their death. The princess speaks allegorically, her words have a hidden meaning. Olga offers them honor (they will be carried in a boat like matchmakers) and asks them to say: “We don’t ride horses or wagons and we don’t go on foot, but carry us in a boat.” These words symbolize the funeral rite. The dead do everything differently than the living, as the riddle says: “I washed myself wrong, dressed up wrong, and sat down wrong, and drove wrong, I sat down in a pothole, there’s no way to leave.” Or: “I’m going, I’m not going by the way, I’m not driving with a whip, I drove into a pothole, I won’t leave in any way.” The answer is "funeral".

In the tale, the bride or groom often performs the difficult task of appearing "either on foot or on horseback, neither naked nor clothed." They unravel the secret meaning of this task, and everything ends happily - with a wedding. Olga's matchmakers do not understand the meaning of what is happening. The symbolism of the funeral rite is used twice: the Drevlyans bathe themselves and feast on their own death.

Russian folk song has preserved for us the motifs of wooing - guessing riddles. For example, the song "Game tavleynaya". Well done and the girl play tavlei (chess):

Well done played about three ships,
And the girl played about a violent head.
How the girl beat the young man,
The girl won three ships.
The good fellow is sad about his ships, the fair maiden reassures him:
Do not be sad, do not grieve, good fellow,
Perhaps your three ships will return,
How can you take me, a red-haired girl, for yourself:
Your ships follow me as a dowry.

The rite does not end there either: as expected, the young man makes riddles to the girl:

I'll tell the girl a riddle
Cunning, wise, unguessable:
Oh, what do we have, girl, without fire burns?
Does it burn without fire and fly without wings?
Does it fly without wings and run without legs?
The girl answers:
Without fire we have a red sun burning,
And without wings, a formidable cloud flies with us,
And without legs, our mother runs a fast river.

Next riddle:

Oh, how I have a cook boyfriend,
So unless after all he will take you for himself!
Yes, what the soul of the red maiden will say:

Already the riddle is not cunning, not wise,
Not cunning, not wise, only guessing:
I already have a gosling girl,
Will she go for you!

The competition is won, the girl has won, has shown her wisdom. It is remarkable that here the bride, as well as in the Russian rite of matchmaking in general, is called not directly, but allegorically.

Let's go back to secret speech. Let's consider a fairy tale in which it is very vividly presented - "Terem flies". In this tale, first of all, it is interesting how insects and animals call themselves.

“A man was driving with pots, he lost a large jug. A fly flew into the jug and began to live and live in it. The day lives, the other lives. A mosquito flew in and knocked:
- Who is in the mansion, who is in the tall ones?
- I'm a hype fly; and who are you?
- I'm a peeping mosquito.
- Come live with me.
So the two began to live together.

Then a mouse comes - “from around the corner a hmysten”, then a frog - “balagta on the water”, then a hare - “a curtail on the field”, a fox - “a beauty on the field”, a dog - “gam-gum”, a wolf - “from -behind the bushes hap" and finally the bear - "forest oppression", which "sat down on a jug and crushed everyone."

It is remarkable that the riddle conveys to us such metaphorical names. A bear in a riddle - “an oppressor to everyone”, a hare - “a spinner across the path”, a wolf - “a snatch from behind a bush”, a dog - “taf-taf-ta”.

Let us turn again to the tale "The rich and the poor" and its connection with the secret speech. Now this connection is clear enough. However, one more very important remark must be made. We talked about the sacred attitude to secret speech, a very serious attitude, based on absolute faith in the need to use such speech in life, in its connection with the magic of the word. A fairy tale is a genre based on pure fiction, there is no connection between the events of a fairy tale and modern reality. Secret speech, the magic of the word is parodied in a fairy tale, its use is subject to fairy canons.

The fairy tale "The Rich and the Pauper" is characterized, first of all, by the social opposition of the characters: the poor and the rich. Initially, the rich have the upper hand, laughing at the poor. He owns a secret speech, he is initiated into it. The rich man riddles the beggar. The beggar did not guess anything, the rich man laughed at him, did not accept him as a worker.

But according to the laws of a fairy tale, the rich cannot defeat the poor. It happens here too: the beggar took revenge on the rich, he turned out to be smarter than him. It all ends with a joke, a hilarious pun. In this joke, not only a typical fairy tale ending, but laughter is also heard at the tradition of the most secret speech, at belief in the magic of the word. Here is the riddle from which this fairy tale was born:

darkness lightness
Carried to the height
But there was no grace at home.

(Cat, spark, roof, water).

Secret speech is also parodied in fairy tales about a cunning soldier (Russian folk satirical tales of Siberia. Novosibirsk, 1981. Nos. 91-93). The fairy tale "For a rainy day" is recorded among all the Eastern Slavic peoples, including several variants - in Siberia. Its plot is this:

“There lived two old men, they worked all their lives without straightening their backs. They saved up pennies for a rainy day. One day the old man went to the market, and a soldier came to the grandmother. The grandmother thought that this “rainy day” had come. The soldier took all the money and begged for another 25 rubles - he sold the “solinets” to the old woman. He took out an iron tooth from a harrow from his pocket and said:

- That's what you're cooking, then stir with this salt and say: “Salt, salt, the old man will come from the market, put it in your sack, you will have clappers, will you slippers! It will be salty!”

How the fairy tale ended - you can guess. The comic effect is enhanced by the fact that the soldier speaks in an allegorical, secret speech, and the old woman does not understand him. The same is true for the next story. The first riddle this time is the old woman. She didn't feed two soldiers.

“Here one soldier went out into the yard, released the cattle into the threshing floor, into sheaves of bread, comes and says:
- Grandmother, there the cattle went into the threshing floor.
- And you, by any chance, did not release the cattle?
The old woman went to the threshing floor to drive out the cattle, and the soldiers here managed to make their own prey: they looked into the pot in the oven, pulled out the rooster, and put the bast shoes. An old woman comes, sits on a chair and says:
- Guess the riddle, I'll give you something to eat.
- Well, guess.
She tells them:
- Kurukhan Kurukhanovich is cooking under the frying pan.
“No, grandmother, Plet Plekhanovich is cooking under a frying pan, and Kurukhan Kurukhanovich has been transferred to Sumin-city.”

The old woman did not understand that she had been deceived and let the soldiers go, giving them a piece of bread as well. She “guessed” the riddle only when, instead of a rooster, she pulled a bast shoe out of the pot. In another version of the tale of the same collection, Kurukhan Kurukhanovich from the city of Pechinsk is transferred to the city of Suminsk.

Such tales are close to an anecdote and perform the same function as it - they ridicule not only human greed and stupidity, but also parody the rite. Serious becomes funny and cheerful. This is the way of any tradition, any rite associated with beliefs in magical power. In antiquity, the ritual of swinging was associated with the belief in a connection between swinging upwards, tossing objects and the growth of vegetation. The church forbade this rite. Those who crashed on the swing were buried without a funeral service, often not in the cemetery, but next to the swing. In the same way, the skiing of the newlyweds from the ice slide to Shrove Tuesday was supposed to ensure fertility and the future harvest.

K. Marx in his work “The Tragic and the Comic in Real History” has wonderful words: “History acts thoroughly and goes through many phases when it takes an outdated form of life to the grave. The last phase of the world-historical form is its comedy. The gods of Greece, who were already once - in a tragic form - mortally wounded in Aeschylus's Chained Prometheus, had to die once more - in a comic form - in Lucian's Conversations. Why is the course of history like this? This is necessary in order for humanity to cheerfully part with its past.

We are talking about the law of the development of human history, the understanding of which gives a lot for understanding the process of cultural development, including for understanding the folklore process.

Department of Education of the Administration of the Moscow Region Altaisky District

Municipal budgetary educational institution

Arshanov secondary school

Section "Russian language and literature"

Ethnic oral art on the example of fairy tales

peoples of Siberia, the North and the Far East

Supervisor:

Serdyukova Nadezhda Konstantinovna,

teacher of Russian language and literature

With. Arshanovo, 2016

INTRODUCTION………………………………………………………………………………….3- 4

1. Brief information about a number of nationalities living in Siberia, the North and the Far East (p. 5)

1. An incomplete list of names of indigenous peoples and ethnic groups living in Siberia, the North and the Far East (p. 6)

Brief information about the cultural heritage of a number of indigenous (including small) peoples of Siberia, the North and the Far East (pp. 6-7)

The image of the storyteller (p. 8)

Genre classification of fairy tales (p. 9)

Tales about animals (Nenets fairy tale) (p. 9)

Fairy tales (page 11)

Social and everyday fairy tales (p. 12)

CONCLUSION…………………………………………………………………………………13

APPENDIX 1………………………………………………………………………….15 – 20

APPENDIX 2………………………………………………………........................... ..21 - 22

LIST OF USED LITERATURE……………………………………………23

INTRODUCTION

According to the encyclopedia "Peoples of Russia" (1994), there are more than 150 peoples on the territory of the Russian Federation. Until the beginning of the twentieth century, some could be proud of centuries-old writing, masterpieces of world literature, while others - in the distant outskirts - did not even have writing. But everyone had folklore - oral folk art. Each large or small nation has many features of its way of life, peculiar natural conditions in which the life and even the appearance of a particular people are formed, cultural traditions, a type of character that are inherent only to it. Every nation, whether big or small, is inimitable and unique.

Of particular interest is the folklore of the peoples of Siberia: these are songs and dances, fairy tales and tales, epic songs and legends, legends, riddles, proverbs and sayings, folk signs, instructions from elders, spells and charms, amulets and prayers, shamanic chants, modern oral stories. Their fate was not easy. The harsh climate, dependence on natural conditions, exposure to diseases - all this formed a special character and spiritual warehouse.

The thirst for knowledge of the world, its figurative comprehension irresistibly attracted people to creativity.

Subject work: " Ethnic oral art on the example of fairy tales of the peoples of Siberia, the North and the Far East.

Goal of the work: try to identify the main plots of the fairy tales of the peoples of Siberia, the North and the Far East, to find out what they teach.

Research objectives:

determine what genres of fairy tales are present among the peoples of Siberia, the North and the Far East

compare the tales of these peoples.

Relevance . On the pages of this work it is intended to show thatfairy tale is an element of the people's national consciousness. Living in Siberia, on the land belonging to the Khakass, Nenets, Evenks, Dolgans, we must know and honor the traditions of these peoples, because this is also our small homeland.

Subject of study: fairy tales of the peoples of Siberia.

Research methods :

research method;

immersion method;

comparative analysis.

Efficiency: expanding not only one's own knowledge of the folklore of the peoples of Siberia, the North and the Far East; awakening of interest in the traditions and oral folk art of the indigenous peoples of Siberia.

Stages of work :

Reading fairy tales.

Definition of genres of fairy tales.

Identification of moral lessons in Russian fairy tales and fairy tales of the peoples of Siberia.

1. Brief information about a number of nationalities living in Siberia, the North and the Far East.

An incomplete list of names of indigenous peoples and ethnic groups living in Siberia, the North and the Far East.

Altaians

Buryats

Dolgans

Itelmens

Kets

Koryaks

Kumandins

Mansi

Nanais

Nganasany

Negidals

Nenets

Nivkhs

Oroks

Orochi

Selkups

Siberian Tatars

Tofalars

Tuvans

Udege

Ulchi

Khakasses

Khanty

Chuvans

Chukchi

Shors

Evenki

Evens

Enets

Eskimos

Yukagirs

Yakuts

Selkups .

The Selkups had several types of dwellings. Chum was the permanent dwelling of reindeer herders all year round. In the taiga zone, it was used mainly in summer, and semi-dugouts of various designs and sizes were used as winter dwellings.

The winter clothing of the northern Selkups was a parka - a fur coat made of reindeer skins with fur outside. In severe cold, a sokui was worn over the parka - deaf clothing with a hood made of deer skins.

The traditional main product of the southern Selkups is fish. The most common everyday dish in winter was pickled fish. They fermented it together with berries in the pits. Reindeer meat played a prominent role among the Northern Selkups. As a seasoning for meat and fish dishes, women collected wild onions, instead of tea they drank juniper infusion.

Orochi .

The Orochi arranged their settlements along the banks of the rivers at a considerable distance from each other. The most common residential building in the summer was a gable hut kava with vertical walls. In winter, they lived in a semi-dugout with focal heating. It looked like a gable roof set on the ground. At the end of the 19th century Residential houses of the Russian type began to appear.

The traditional dress is a kimano cut robe. Dressing gowns were summer, spring-autumn and winter made of dense fabric lined with cotton wool. In addition to robes, they wore fur coats made from the skin of a young deer. Shoes were made from taimen leather. She had the appearance of slippers, with pointed socks turned up, with low, wide tops cut in front. Currently, most Orcs wear European-style clothing.

The main food was fish. Almost all species were used for food. Keta and pink salmon were especially important, they were harvested in large quantities. Drying is the main method of preserving fish.

Ulchi.

Dwelling. The Ulchi led a settled way of life, lived in small villages consisting of 2-5 houses. In the villages there were both winter and summer dwellings. An ancient winter dwelling hagdu is a ground frame structure made of pillars and logs with a gable roof without a ceiling with an earthen or clay floor. The house was heated by two ditch hearths.

Cloth. The upper, summer, men's and women's clothing was capchuma cloth robes of kimono cut with a left half, fastened on the right side. The ornament on men's clothing was rare. The label's winter robes were insulated. In winter, fur coats were also worn, cut like a dressing gown and covered with cotton or silk fabric on top. Shoes were made from fish, deer and elk skin, seal and sea lion skins.

Food. The basis of food was fish. In winter, the yukola played the main role. Yukola was eaten dry, soaked and fried on coals, soup was cooked from it with the addition of cereals, wild plants, and seaweed. Fish oil was stored in large quantities for the winter, it was stored in kaluga or sea lion bladders.

II . Brief information about the cultural heritage of a number of indigenous (including small) peoples of Siberia, the North and the Far East.

Khakass.

The most common and revered genre of folklore is the heroic epic (alyptyg pymakh ). It has up to 10-15 thousand lines, is performed by low throat singing (hi) to the accompaniment of musical instruments. In the center of heroic tales are images of alyp heroes, the world with deities living with deities, about the master spirits of localities and natural phenomena, etc. The storytellers were highly respected, they were invited to visit different parts of Khakassia, in some clans they did not pay taxes. Belief in the power of the magical effect of the word is expressed among the Khakass in canonized forms of well-wishes (algys) and cursed ( haargys ). Good wishes had the right to pronounce only a mature person over 40 years old, otherwise each of his words would take on the opposite meaning.

Khanty.

The older generation of Khanty retains many traditional beliefs and cults. Traditional oral folk art is represented by myths, epic heroic tales, fairy tales, riddles, historical legends. They tell about totemic ancestors, inter-clan military clashes and other historical bad events. Plucked stringed musical instruments were widely used: a five-string zither with a 9- or 13-string harp, as well as a one- or two-string bowed instrument. The strings for all instruments were made from elk tendons. In recent decades, professional painting and literature have been formed among the Khanty. Khanty writers A. Tarkhanov, E. Aipin, R. Rugin, artists G. Raishev, V. Igoshev and others are famous.

Tuvans.

Tuvans have a well-developed oral folk art of various genres: heroic epos, legends, myths, legends, songs, proverbs, sayings.

Musical folk art is represented by numerous songs, ditties. A special place in the Tuvan musical culture is occupied by the so-called throat singing -khoomei , in which four varieties are usually distinguished -sygyt, kargyraa, borbannadyr, ezengileer , and their corresponding four melodic styles.

Of the musical instruments, the most common were the mouth harp (khomus ) - iron and wood. Bowed instruments were common -igil And byzaanchy .

III . The image of the storyteller

On long winter evenings, sometimes under the howl of a blizzard, when the men returned from fishing, and the women hid and laid their needlework long ago, the people gather at the storyteller. The old Nenets, lighting his pipe, strokes a gray strand of hair with a smile, getting ready for a “talk”. All attention is on him. Immediately next to the narrator, a man in a home jacket is reclining. This is telanzeda - an assistant, repeating, assenting, the first face after the narrator. The plague is so crowded that there is nowhere to step. As a rule, listeners create favorable conditions for the narrator: the housewives prepare delicious food, the young men serve the old man a fire to light his pipe, someone pours tea during the story, throws several logs into the iron stove. And he, the owner, the storyteller, for whose word so many inhabitants of the camp came, he, the lachanokula, the storyteller, before starting to speak, “walks his thoughts far, far away.” He is already there, in the fairy tale, among its heroes. Another minute or two - and together with the characters of the fairy tale, the narrator will lead us to another world. The world of heroic battles, heroes, swift deer races, into the magical world of fairy-tale people, strong men, wise men, daredevils, into the world of animals, birds, fish that are “like people”. The story started in the evening could last all night, and if the storyteller interrupted the story, then the continuation of the “performance” was postponed to the next evening. During the day, there is no time to tell fairy tales to people. During the day they hunt, get food, work in the reindeer herd, are on the road. Women are busy with housework, children, sewing, cooking.

Narrators, storytellers differed in temperament, artistry, expressiveness. Some of them perfectly mastered the art of text transmission, observed the sequence of presentation, used traditional phrases, preserving the details of vocabulary and style. Others allowed “innovations”, made additions, changes on the go, improvised a lot. Still others took the knowledge of the richness of their native language, the ability to vividly, expressively draw the plot of a fairy tale, the actions of the characters.

IY . GENRE CLASSIFICATION OF FAIRY TALE

Fairy tale - one of the main, widespread and favorite genres of folklore.This is an oral prose story of everyday and fantastic xcharacter. All peoples had fairy tales - they were loved at all times, they are loved today, they are loved equally by adults and children.The fairy tale entertains, helps to relax, gives additional knowledge. Much can be learned from fairy tales. They reflected the spirit of the people, their way of life, way of life, national character.The plot can be arbitrarily fantastic, but the details of the narrative are always real, accurate, corresponding to the land where the fairy tale lives.

Fairy tales of the peoples of Siberia, just like Russian folk tales, are divided into magical, social, and about animals. A Siberian tells a fairy tale more often than sings it, although song verses and song accompaniment can be inserted into it. In this case, each hero of the fairy tale has his own song, his own melody.

TALES ABOUT ANIMALS

The most ancient are fairy tales about animals.Among them there are fairy tales for adults and for children. Their origin dates back to the times of the primitive communal system, to the times of totemism, when a group of people - usually a clan - associated their origin, kinship with some animal. Man in those ancient times looked at animals as higher beings and bowed before them. TOTEM - a word denoting an animal, sometimes a plant, or some object that is the subject of a cult and is usually considered the ancestor of a tribe. The totem was the patron of the family. The hunters used to tell stories about him before the start of the hunt so that they would be lucky. Primitive man did not distinguish himself from nature, he put himself on a par with animals, and therefore in ancient fairy tales there is no sharp line between man and animal.

Siberians hold a bear in special reverence. The Nenets believe that the bear is their ancestor, so they don’t talk badly about him, don’t scold him, don’t get angry at the bear. And even the real name of the bear “vark” is not pronounced, but the bear is called “grandmother”, “grandfather” in conversation. They don’t say publicly “let’s kill the bear”, but use a softer verb: “shut up” - tied up, that is, strangled.

Evenks consider the bear their ancestor. And according to the beliefs of the Nanais, their progenitor is a tiger, which they cannot kill. The Chukchi, Koryaks and Eskimos have a special reverence for the crow. The Nganasans believe that they are descended from the loons.

The attitude of ancient northern hunters towards animals is remarkable. The hunter “fed” and “drank” the killed seal, that is, he brought the remnants of his food to her muzzle and doused her muzzle with fresh water: he asked her forgiveness for having killed, explained that he had to do this in order to feed the people of his tribe ; he believed that he did not kill the seal completely, he killed only her body, and her soul would return to the sea and find a new body.

Many fairy tales about animals begin with the words: "It was a long time ago when animals, birds and fish could speak human language." In fairy tales, these are not at all the ordinary foxes and bears that are hunted. In fairy tales, they become with special, human-like creatures. They, like people, live in plagues. They ride on the tundra on reindeer, cross rivers in boats. They hunt, fish, herd deer. They have children, families, households, their own shamans, customs and rituals. Just like people, they roam - argishat. In some fairy tales about animals, storytellers try to explain the origin of animals: “Why the partridge has red eyes”, “Why the ermine has a black tail”, “Like a dog was looking for its owner”. Northern animal tales sometimes resemble Russian folk tales and fables. The plot of the Khakass fairy tale “Dry Ezi and the Fisherman” is similar to the Russian folk “Tale of the Fox and the Crane”, and the fairy tale “How the Fox outwitted the seal” is similar to the fairy tale “The Fox and the Thrush”. At all times in fairy tales and in reality, the fox deceives people, sometimes birds, sometimes animals. Sometimes she is punished, but sometimes she hides, runs away. Everyone glorifies the fox's tricks in their own way. The fox takes the deer to feed and eats them, takes away the cubs from the kuksha, can deceive the bear, the wolf, the wolverine. In the Nenets fairy tale, the fox she made a hole in the bottom of the boat and took possession of the property of the fishermen.And in the fairy tale "How the fox got wealth" she pretended to be sick and stole the goods from the Nenets.Sometimes the fox drowns with people, sometimes it flees from death.

Tales about animals are closely related to fairy tales for children.. They are small in volume, instructive, interesting in content. There are many moments worthy of imitation in these fairy tales. Children's fairy tales teach to learn about the world around them, introduce them to the habits of animals, teach how a person should relate to the animal and plant world, to earth, water, air. As a person, it is important to protect wildlife so as not to destroy oneself, one's own life, the life of future generations.

In addition to fearsome animals, there were also good creatures, birds, fish and animals helping people, heroes of fairy tales. In northern tales, it surprises and occupies everything. Animals, fish and birds speak the language of people.

People understand the language of animals.

See Appendix 1 (Nenets fairy tale "The Polar Bear and the Brown Bear")

B) FAIRY TALES

Fairy tales next in genre, of course, magical , where the heroes endure many different kinds of dangers, fight for decades with giants, hairy monsters, with seven-headed snakes, with whales that can swallow whole boats, with fabulous giant birds, from whose noses fire breaks out, and iron wings cause a snow whirlwind. The heroes of fairy tales either died in the fight against monsters, then came to life again. In northern fairy tales, magic is fascinating: there was a hero and suddenly it is not known how and where he disappeared, or turned into another creature - which means that we have Miderta - a wizard, a sorcerer. Or here the hero of a fairy tale walks, but you can’t see him.

The hero of a fairy tale is always kind, generous. He not only saves animals, which then help him defeat the evil force, he is even able to win over the evil force to himself, as Ivan Tsarevich does when meeting Baba Yaga in the Russian fairy tale “About the brave fellow and rejuvenating apples and living water”, or “About Vasilisa the Beautiful”, or like Ochavko in the Nenets fairy tale “Ochavko and Vadari”. The sympathy of the people is always on the side of the disadvantaged.

The hero of a fairy tale is usually a poor man, a person who is oppressed by others: an orphan boy, a stepdaughter, a younger brother who is reputed to be a fool among the elders.True, in Russian folk tales, heroes could still be kings or royal children, soldiers. In northern fairy tales, the hunter replaced the soldier.The people believe in the victory of good, and their heroes always come out victorious in a duel with an evil force, they defeat the oppressors, sometimes they themselves become kings / in later fairy tales /. So naively the people embodied the age-old dream of justice.

There are more differences: evil forces in Russian folk tales always personify evil and have their own names and biography. This is Baba Yaga, Koschey the Immortal, famously one-eyed, Serpent Gorynych. In northern fairy tales, such creatures are often reincarnated and do not have their own name, / excluding Khosyadam /. They are called spirits of the underworld or evil spirits.

The fairy tale "Two brothers" belongs to the cycle of fairy tales about the search for a share. Usually fairy tales of this theme are built on the conflict between a poor and a rich brother. The poor brother lives in need, but thanks to his mind, and sometimes magic, he gets out of need, achieves material well-being.

IN) SOCIAL - HOUSEHOLD TALES

At a later time formed household stories. In them, the people, as in fairy tales, glorify diligence, ingenuity, comradely mutual assistance, ridicule laziness, greed, arrogance, gluttony, condemn deceit, cowardice, betrayal.In a household tale, the people take revenge on the oppressors: landowners, merchants, officials. There is a Selkup fairy tale where the boy Ichekochko defeats the rich merchant Korse. And in the fairy tale “White Ferret”, the poor hunter is tired of being deceived by merchants, buying beautiful expensive furs for next to nothing. He deftly and skillfully trades in precious skins and takes from the merchant first all his money, then all the houses and boats with goods, then servants, then children and wives, and finally, for the last, best skin, he buys the merchant himself.

The morality of those times is not always compatible with our morality of today, and we cannot but be repelled by the cruel deeds of some heroes. In the Nganasan fairy tale “Strongman Sangudy”, the people do not accept war, senseless destruction. The hero says: “Why should weak people fight? Why should they die? He offers to fight two heroes, let their duel decide the outcome of the war. At the same time, he condemns and ridicules the war, offering to hold a competition before the duel: which of the heroes will eat more meat.

CONCLUSION.

Alexander Sergeevich Pushkin said: “A fairy tale is a lie, but there is a hint in it, a lesson for good fellows.” Yes, a fairy tale is a lie, and although it tells about fantastic events that cannot happen in life. In fact, the tale speaks of a very important thing in our life. She teaches kindness, justice, teaches to despise cunning and flatterers, hates villains, enemies, teaches to resist evil, to be confident and courageous. (Appendix 2). Northerners are characterized by a belief in the reality of everything that happens in a fairy tale. Often people believed that heroes, strong men, smart heroes live somewhere and now, at any time, they can come to the rescue. Listeners always worried about the heroes, some for the giants, others for the offended. Sometimes listeners feel sorry for the vanquished. It is not for nothing that they tell and remember fairy tales. You are surprised at incredible funny stories, and then you realize that a fairy tale not only amuses, but also reminds you that you need to be proud of those who dream of going further and seeing more. Good is the one who is ready to show his strength and courage, ready to stand up for good. Fairy tales say that honesty, courage and resourcefulness are valuable in a person. It is unworthy to be excessively talkative, boastful and especially lazy. Here are some instructions from the elders to their children, which can be read between the fabulous lines:

Do not laugh at a person who is in trouble, do not gloat: his misfortune can turn on you - after all, life is changeable.

Never raise your hand against your father, your mother, or an old person - your hand may wither, you will get sick. When you yourself become an old man, the troubles lived by the elders offended by you will fall on you.Your children will mistreat you.

Never “cut off” (don’t refuse) an old man’s request: otherwise your life will overturn, misfortune will overtake you.Your nights will lengthen, your days will become shorter.

Do not touch the eggs of birds in the nest with your hands: they may die.Smelling the smell of your hands, the bird can leave its nest.

Do not break young trees - otherwise our land will become impoverished.

Flowers, do not trample the grass - this is the decoration of our land.

Do not regret what you gave: someday it will return to you.

Always run towards an old, wretched, sick person to help him.

Never beat a child, do not deprive him, do not treat him worse than your other children - otherwise he will move away from you and treat you badly when you are old and feeble.

Never speak ill of your father and mother.

Do not give back the empty dishes in which you brought gifts from your neighbors.

Never let a guest “empty-handed” (without a gift), otherwise he will take away the happiness of your plague.

Be sure to treat the guest with tea - otherwise you will lose happiness.

ANNEX 1

Dictionary of concepts that will be found in fairy tales.

ARGISH - convoy of reindeer teams:

ARGISHIT- ride, roam.

VAZHENKA-female deer

SPIRIT-masters of the Earth, Water, Air and Hunting.

NARTA - light sled for riding dogs or reindeer.

Canopy - a part of the dwelling fenced off by reindeer skins

Camp-settlement of nomadic peoples of the North

SHAMAN - a sorcerer-healer among peoples who believe in spirits, or an intermediary endowed with supernatural powers between people and deities.

CHUM is a collapsible, conical-shaped dwelling made of poles covered with skins.

KAMLANIE - a shamanic rite of witchcraft (talking with spirits and otherworldly forces).

PARKA - winter and summer clothes of the northern peoples, sewn from deer skins and decorated with ornamental trim.

TALES ABOUT ANIMALS

Evenk folk tale "Why does a deer run fast"

Khakassian folk tale "Crow Kukhta"

"Yes, Kosoy. I - the Man - is stronger than all. What is my strength? In mind and heart. Well, go!”

MAGIC TALES

Nenets fairy tale “Ochavko and Vadari”

SOCIAL - HOUSEHOLD TALES

Nganasan fairy tale “Strongman Sangudy”

Selkup folk tale “The White Ferret”

APPENDIX 2

NENETS TALE

Polar bear and brown bear.

One day the forest Brown Bear went north to the sea. At this time, the Sea Polar Bear went north to the sea. At this time, the sea Polar Bear walked across the ice to the south, to the land.

They met at the very edge of the sea.

The Polar Bear's fur stood on end.

He said:

What are you, Brown, walking on my land?

Brown replied:

When did you have it, the earth? Your place is in the sea! Your land is ice!

The White Bear reared up. Brown Bear reared up. They grappled and the fight began.

They fought until noon - no one won. We fought until the evening.

They both got tired and sat down. They are silent. Brown spoke first. He said:

You, White, it turns out, are stronger. But I am smarter, more evasive. Therefore, none of us will take over. And what should we share? After all, we are brothers.

White Bear said:

That's right, we are brothers. And there is nothing to share. Our lands are boundless.

Forest Bear said:

Yes, my forests are huge. I have nothing to do in your ice.

Sea Bear said:

And I have nothing to do in your forests. Yes, I never went there! Let's live each in his own place and not interfere with each other.

The Forest Bear went back to the forest. The Sea Bear stayed on the seashore.

Since then, the Master of the forest has lived in the forest, the Master of the sea has lived in the sea.

And no one interferes with each other.

Khakass fairy tale

frog and bear

One day the Frog was walking to her home and was tired. Her legs hurt, she was hungry. She was completely exhausted and then she saw the Crane, he ate delicious food.

The Frog could not stand it, plaintively asked:

Give me, Crane, your food to try. I will never forget you.

Eat as much as you want, - the Crane answers. He was kind.

The Frog ate everything that the Crane had.

We look at the Crane: the Frog has no living place on its legs, only bones remain. He took pity on her:

Where did you get it?

And do not say! I pulled the Ant out of the water, he invited me to visit. I went to him, and he attacked me as the whole anthill, as they began to bite. Elle was saved. See what's wrong with my legs. This is how they repaid me. I am not like that. Come to me, I will treat you well.

And the Frog Crane led to her. They got to the swamp. Frog and says:

Look around, Crane. Someone is coming, however.

The crane turned around, and the Frog flopped into the water, and her trace was cold.

The Crane waited and waited, but did not wait. Here, she thinks, how ungrateful. She herself told about the Ants, but why are they better?

He cursed the Frog:

To be forever with bony legs and never leave the swamp!

Since then, the Frog lives in the swamp and is afraid of the Crane.

And the Crane remembers the offense, cannot forgive her deceit. As soon as he sees the Frog, he will immediately catch it and eat it.

Ants Frog is also afraid and never goes out into a dry place.

List of used literature

Peoples of Russia : encyclopedia. - Moscow: Bolshaya ros. Encycl., 1994. - 479 p.

Pavlovskaya A.V. Russian world: character, life and customs: in 2 volumes: textbook. allowance for students in the humanities. specialties / A. V. Pavlovskaya. – Moscow: Slovo/SLOVO, 2009. – T. 1 . – 589, p. : ill., portr. ; T. 2 . – 541, p. : ill. - Bibliography. in note: p. 519–542.

Varlamova G.I.Worldview of the Evenks. Reflection in folklore / G. I. Varlamov. - Novosibirsk: Nauka, 2004.- T. 1.– 184 p.

Robbek M. E.Traditional food of the Evenks / M. E. Robbek. - Novosibirsk: Science, 2007. - T. 13.– 164 p.

14. Filippova V.V.Territories of life of the indigenous peoples of Northern Yakutia (second half of the twentieth century) / VV Filippova. - Novosibirsk: Nauka, 2007.– T. 14. – 176 p.

peoples North o-East of Siberia: Ainu, Aleuts, Itelmens, Kamchadals, Kereks, Koryaks, Nivkhs, Chuvans, Chukchi, Eskimos, Yukaghirs / Institute of Ethnology and Anthropology im. N. N. Miklukho-Maclay; resp. Ed.: E. P. Batyanova, V. A. Turaev. - Moscow: Nauka, 2010. - 772 p., l. col. ill., port. : ill., maps, tab. - (Peoples andculturess). – Bibliography: p. 712–767.

North nye fairy tale and incollection of N. E. Onchukov / prepared. texts, intro. Art. and comment. V. I. Eremina; Ros. acad. Sciences, Institute of Rus. lit. (Pushkin house). - St. Petersburg, 2008. - 748 p.