An amazing thing is childhood memories of what he read ... By the way, the performance "Po Po" is built on this: Grishkovets retold Po's stories that he read in childhood, Tsekalo (he allegedly did not read them at all), and they are on stage something there based on told-showed. It was interesting to guess! It turned out that I had read Poe's (also in childhood) only stories about treasures and some murders, so I didn't recognize half of them. But back to fairy tales. In some miraculous way, from the collection of fairy tales of the Finno-Ugric peoples, I remembered only Komi fairy tales (there are only two of them), besides, they were fancifully mixed up in my head. In fact, Yag-mort was not reined in by the heroic Pera, but by some nameless Komi daring. And Pera the hero was so touchy! Nevertheless, he saved the Russian land from the horde. I was especially struck by the fact that the fairy tale raises the question of how and what to feed the hero: the Komi guy eats boiled moss in large quantities. And Russian heroes are probably easier to kill than to feed :)
If you're interested, read it yourself. This is what I did on the first working day, albeit a Sunday, of the 2009 labor year.
Woodman Yag-mort
One hunter had three sons.
Once a father and his sons went hunting - to beat squirrels and hazel grouses.
They live in the forest for a month, they live for another, they live for the third.
A good hunt turned out, a lot of animals hunted. One problem - they did not have fire.
And the frost is strong, there is nothing to cook meat on, it’s cold to sleep.
“Let’s cast lots,” the father says to his sons. - Whoever falls out, he will go home for fire.
Youngest son says:
- Wait a lot to throw. I will climb the biggest spruce, see if there is any housing nearby. If nowhere, then you have to go home.
The father of the youngest praised:
“You are smart,” he says, “you have a good idea.
Polez younger son at the highest Christmas tree, looks right and left, looks back and forth and sees: far in the forest, like a wolf's eye, a light glows.
He got down from the tree and said to his brothers:
- Over there and there, the fire glows, it’s true, there is housing.
The brothers were delighted, they also climbed the spruce. True, a light glows in the distance.
They descended to the ground and began to argue who should go first after the fire.
Father says:
- Let the elder go, he is the strongest, he will most likely bring the fire.
Good. He took the older gun and went.
Suddenly he sees: a cast-iron pot lies on the road.
- Behind the fire.
“Better come back, don’t go,” says the pot. ¬ Fire will burn you.
“It won’t burn you,” says the eldest son of the hunters.
And went on.
He comes across a birch bark on the road.
- Behind the fire.
“Come back, don’t go,” says Sherdyn. ¬ Fire will burn you.
“Maybe it won’t burn,” the guy says.
And went on.
Lying on the road crowd.
- Behind the fire.
“Don’t go, come back,” the crowd says. ¬ Fire will burn you.
“It won’t burn, I’ll save myself,” the guy says.
And he went on again.
There are rakes on the road.
- Behind the fire.
“Don’t go, better come back,” the rake says. ¬ Fire will burn you.
“It won’t burn, I’ll be whole,” the guy says.
And he went on again.
Walked, walked, sees, there is a hut. The door is open. In the stove, the fire is barely warm. And there is no owner.
The eldest hunter's son began to throw firewood, fan the fire.
And suddenly, just above his ear, someone spoke in a hoarse voice:
– What are you doing here?
A guy jumped up, looking: an old man was standing in front of him - a beard to the floor, teeth sticking out like stakes, hands hanging like hooks. Well, straight goblin! And it was he himself - the forest man Yag-mort.
- What do you want here? asks the forest man Yag-mort. Why are you touching my fire?
- I want to take it! the guy says.
- Did you get a pot on the road? asks the forest man Yag-mort.
- Gotcha.
- Did you get a Sherdyn?
- Gotcha.
- Did you get a crowd?
- And the crowd got caught.
- Did you get a rake?
- And the rake caught.
- What did they tell you?
- They said to come back.
Why didn't you listen to them? Do you know what a pot is? - asks Yag-mort, and he grinds his teeth.
“A pot is like a pot to boil meat,” the guy replies.
“So you’re lying,” says the forest man Yag-mort. - And what kind of Sherdyn, you know?
“A simple sherdyn,” the guy answers, to sift the flour.
“So you’re lying,” says the forest man Yag-mort. - And what a crowd, you know?
- How not to know! The crush is the crowd - crush the grain, - the guy answers.
“So you’re lying,” says the forest man Yag-mort. - And what kind of rake, you know?
- What is there not to know! Eka unseen - a rake!
“You don’t know anything,” the forest man Yag-mort tells him. “Well, I’ll give you a good lesson for that now.
He grabbed him by the hair, bent him to the floor, squeezed between his legs and cut a palm-wide belt from his back.
As soon as the eldest hunter's son escaped from the goblin, and as soon as he escaped, he rushed to run without looking back. I forgot to think about the smut.
He came to his father and brothers barely alive.
Did you bring fire? the father asks.
- What a fire! He barely survived himself. The goblin almost strangled me.
And about the back is silent, only shivering.
The father got angry and sent the middle son for fire.
A day passes, and this one returns without fire, and the goblin has cut a belt from his back.
Yes, the middle son is silent about this, only groans softly.
The younger brother laughs at the elders.
What kind of hunters are you? - He speaks. - forest man scared. You would have beaten him, and then the fire would have been carried away.
“Here you go yourself,” the brothers say. - And you will get it.
“Well, I’ll go,” the younger says.
He took a gun, took an ax and set off.
Walked, walked, sees a pot on the road.
- Where are you going? the pot asks.
- Behind the fire.
“Better come back, don’t go, you’ll make trouble,” says the pot.
- Don't be afraid, I'm not afraid! - and went on.
He comes across a Sherdyn on the road.
- Where are you going? Sherdyn asks.
- Behind the fire.
“Come back, don’t go, the fire will burn you,” says Sherdyn.
“If only there was fire, and I’ll manage it,” the younger son of the hunters answers.
And went on.
He comes across a crowd on the road.
- Where are you going? the crowd asks.
- Behind the fire.
“Don’t go, come back, otherwise it will be bad,” says the crowd.
“It’s even worse without fire,” says the younger son of the hunters.
And went on.
He comes across a rake on the road.
- Where are you going? the rake asks.
- Behind the fire.
“Come back, don’t go, you will regret it,” the rake says.
“I’ll take the fire and return,” answered the younger son of the hunters.
And went on again.
He reached the hut, enters, and there the forest man Yag-mort himself lies. Head in one corner, legs in another.
- You live, you live, good man, - says the youngest son of the hunters. - Won't you let me spend the night?
- Well, sleep over. Just don't take what you came for. Have you seen the pot on the road?
“I saw it,” says the younger son of the hunters. - And I saw the Sherdyn, and I saw the crowd, and I saw the rake - all your goodness.
- What kind of pot, do you know? asks the forest man Yag-mort. - What kind of sherdyn, what kind of rake, what kind of crowd, you know?
“I know,” the younger son of the hunters answers. - The pot is your head, the sherdyn is your body, the rake is your arms, the crowd is your legs. If you do not let me spend the night, I will break your head, break your arms and legs, cut your body into pieces.
“Well, I see that you are painfully smart,” says the forest man. - Climb on the stove and tell me stories. Yes, such that everything was unprecedented in them, and if you say experienced, I will pull out your hair.
“Okay, listen,” says the younger son of the hunters. “Only if you interrupt me, then I’ll pull your hair out.”
“That’s all right,” says the forest man Yag-mort.
The youngest hunter's son climbed onto the stove and began to tell:
- I somehow flew to the sky, flew for three years, finally flew. And in the sky all people walk upside down. “Why are you walking upside down? I ask them. And they tell me: “Because we walk upside down, because there is nothing to sew boots with, we don’t have bristles.” And I tell them: “Let me sew boots without bristles. Goblin's hair is even better than stubble." That's why I came to you - to pull out your hair.
The forest man Yag-mort heard this and grabbed his head with both hands.
- I won't let you tear your hair! - screams.
“You won’t give it, but once you’ve said the word, I’ll tear it out,” says the younger son of the hunters. “That was our deal.
He put his hand into the devil's hair, and as much as the hand grabbed, so much he pulled out.
Leshy shrunk all over. And the younger hunter's son again says:
- I sewed boots for everyone and went for a walk in the sky. I see a man on the threshing floor blowing oats with a shovel. And from under the oats, the chaff flies visibly-invisibly. I caught this makina, twisted a rope and began to catch all the ice with that rope. I caught the ice ones, and the water ones follow them themselves. Look, they've already reached the house!
The goblin jumped up - and to the doors.
- Why are you lying? - He speaks. - Nobody's here!
“But how can I not deceive when you yourself ordered,” says the youngest son of the hunters. And again he ran his hand through his hair and pulled out a whole mop of hair.
The forest man Yag-mort is completely silent, sitting, rubbing his head.
And the younger hunter's son again says:
- I went hunting. I reached the lake, I stand and think: how can I cross to the other side? Suddenly I see: flies are sitting on a tree, a lot of flies. I caught them all, tied them with a thread and grabbed the end of the thread myself. The flies flew and they lifted me up. They brought it to the middle of the lake, and just then the thread broke. I fell into the lake, I'm about to drown. And the ducks were sitting on the lake. I caught one by the leg, well, she pulled me to the shore and dragged me. Here I stand on the shore and do not know what to do. There is no fire - neither dry me, nor warm up. Suddenly I see: a bear is coming. I raised the gun to shoot, and the bear said: "Don't shoot me, it's better to tell me what you need." I lowered the gun and said: "Make fire, I'm cold." And the bear answers me: “How can I make a fire? I have nothing. If you want, sit on my back, I'll take you to where the fire is. I sat on a bear, and he carried me through the forests, through the swamps, through the rivers, through the lakes, and brought me to you. And you do not give fire.
- Hey Mishka! shouted the younger son of the hunters through the window. - Go to the hut, strangle this goblin!
So the forest man Yag-mort trembled with fear.
“What do you want,” he says, “take it, just take the bear away.”
“No,” says the younger son of the hunters, “let him strangle you so that you don’t leave people without fire.” - And again shouting out the window: - Mishka, come here!
“Oh, don’t let the bear in,” the goblin cries, “I’ll give you everything, just tell the bear to leave.” Here, take a fire stone, take a piece of iron. Hit a stone with a piece of iron, and there will be fire for you. Take a bag with a shot, no matter how you take out charges from it, it will always be full. Take a self-propelled gun. Take everything, just leave me alive.
- No, - says the younger son of the hunters, - this is not enough for me. Give back the straps that you cut out of the brothers' backs.
“Take it,” says the goblin, “and take it.”
And he led the youngest hunter's son to his pantry. And there all the walls are hung with straps made of human skin.
Why do you keep straps made of human skin? – asks the younger hunters son.
- And this, - says the forest man Yag-mort, - I keep an account of your people, those whom I scared. And there have never been those that scared me, you are the first.
The younger hunter's son hid a stone with a piece of iron in his pocket, exchanged his simple gun for a self-firing one, put a bag of shot over his shoulder, hid two leather belts in his bosom, and the forest man Yag-mort still gives him healing herbs.
“Take it, take it,” he says, “it will come in handy!”
They said goodbye, and the youngest hunter's son went on his way back.
His brothers meet him and ask:
Where is your fire? Something is not visible!
“But it’s hidden here with me,” the younger brother answers and pulls out his stone.
He hit the stone with a piece of iron, the fire immediately broke out.
Brothers do not believe their eyes!
“Come on, give us a try!”
“Well, try it,” says the younger brother. - And turn your backs to me, I'll patch your skin!
And he takes out two belts from his bosom.
He attached one strap to the back of the older brother, the other to the back of the middle brother, tied it with healing herbs, and the skin immediately grew to their backs.
- Look, next time be smarter! the younger brother says to the elders.
Then they divorced big fire, roasted meat, ate, drank, warmed themselves, dried themselves and returned home with rich booty.
And the forest man Yag-mort has since been left without anything - he has no fire, no gun with a bag. He can’t do anything to people, he just scares them in vain.
Feather-bogatyr
Near the Lupinsky larch, in the Komma - Perm side, three brothers lived in the old days: Antipas, Mizya and Pera.
Antipas went to work - he became a warrior, Mizya began to plow the land, and the youngest, Pera, young, unmarried, became a hunter.
He used to put on skis three fathoms long, take a sharp spear, a bow and arrows and go fishing ...
He will catch up with an elk or a deer, hit with a spear and bring the prey home.
The forest lands of Pera were spacious, he set snares for hundreds of miles around, but he ran so fast that he managed to inspect all the traps before dinner.
He wanders, wanders, it used to be, day or day through a dense forest, and at night he breaks fir branches, makes a fire and sleeps by the fire.
That's what he is, Pera the hero!
Once in the village of Lupye a peasant began to set up a hut. He arranged to help and called the neighbors to carry logs. Together with everyone, Pera the hero went to the forest.
The men felled the trees, cleared them of branches and bark, and began to carry logs. Pera selected the largest ones for himself. And his horse was useless. Pushing, pushing, the cart will not budge. The neighbors began to whisper:
- That's it, Pera! The hero himself, and the horse is a nag.
Pera is offended. He unharnessed his horse, grabbed the shafts and pulled the wagon onto the road.
Surprised neighbors heroic strength young Pera.
And the hostess, when she heard that he dragged logs on himself, was frightened: what now to feed Peru? Perhaps such a hero will immediately eat all the supplies!
Guessed Pera the hostess of the thought and says:
- Bring more green moss from the forest, boil it and salt it, so dinner is ready for me!
Sit down at the table. The hostess served porridge for everyone, one Pera from a huge cauldron has boiled moss. Eats and praises.
One of the neighbors, named Melyu-Mishka, laughed.
“I have,” he says, “a pig in the barn, and it is accustomed to bread. If you bring her boiled moss, she turns away.
And the hero did not like when they made fun of him. He himself did not touch anyone with his finger, but if you touch him, he will flare up like straw from a fire.
The next morning the owner went out into the yard, where yesterday the helpers had piled up the logs, but there was not a single log there. And he guessed that it was Pera who avenged the offense received at the feast.
The owner knew that Melyu-Mishka had a log house for a new hut nearby. Went there. I looked, and the log house was full of logs. The men are standing, the owner and Melyu-Mishka, scratching their heads, they don’t know how to be here. We thought and thought and went to Pera. And the hero sits at the table at home, eats boiled moss and praises. The men bowed to him in the waist, asked for forgiveness.
Pera laughed so hard that snow fell from the roof. But he did not break down, he went to the log house, pulled out the logs, dragged them into the yard and put them in their original place. That's what was Pera the hero!
Once there was a problem. The horde of the steppe khan went to war on Russian soil. Not true - the horde won by cunning. The steppe khan had a big, big iron wheel. A man sat in the wheel, turned like a squirrel, and drove the wheel. It rolled, crushed people, and no one could stop it. And from above, the Horde with fuel and arrows showered everyone who dared to block the path of the terrible wheel. The people fled in terror into the woods.
But then the combatant Antipas came to the Russian prince and said:
- I have a brother, Pera the hero, should we call him for help?
The prince rejoiced and shouted:
- Ride on a troika for your brother! If he breaks the iron wheel, I will give him half of my possessions.
Antipas with the princely courtier rode on the fastest troika to his brother. Been driving all week. Finally he got there and told Pere what a misfortune had happened. Bogatyr in response:
- Well, you have to kind people help! .. Ride, brother, on a troika back to Comme, I'll catch up with you on foot, I'll run there on skis in three days!
- And if I go to war, how will the prince recognize you without me? Antipas asks.
Pera says:
- Where I will live, people will recognize by the skis, I will put the skis near the house, they are long, they will rest against the eaves. And they recognize me by my height. Yes, even on mittens: I'm not afraid of frost, my mittens are always tucked into my belt.
Antipas left, and Pera lived at home for another day, then ran skiing to Comma.
At the very time the hero arrived, the iron wheel was already rolling up to the city itself. Sparks fly around. On the axis of the wheel of heroic growth, the Horde spins. And the wheel is rolling across the field, people are being crushed, the fire is tossing ... the dead are falling, the living are running away ...
Feather-hero towards the wheel, like an arrow, flew. He tied his face with an animal skin so as not to burn himself. He grabbed the spokes and jumped onto the axis, opposite the Horde. First of all, Pera threw the enemy to the ground, then he stopped the wheel, overturned it and tore it to pieces.
The Horde saw that the hero broke the wheel, got scared and galloped back to their steppe side ...
And jubilation began in Commus. The Russian prince arranged a feast for the whole world in honor of Pera the Bogatyr. The guests walked for three days, and on the fourth the prince says:
- Ask me, daring fellow Per, whatever you want from me: take the gold, take the martens! Take half the kingdom!
And Pera replied:
- And why do I need your furs, I catch martens myself, I give them to red girls. And I don't need gold. They live in the forest without it. And I do not need half the kingdom. In the forest, I myself am the king, the bear is afraid of me.
The princes pondered and said:
- Look what you are! I didn't even know such things existed. Where you're from? I saw your brother, but who is your mother, who is your father, who are your sisters?
“My father is a forest fire, my mother is a birch headboard, a fir bed, and free will is my sister, and I cannot live without them,” said Pera the hero.
The prince marveled at such words and presented the hero with a silk net to catch martens. He also presented me with a letter written in Zyryansk letters. And it was said there that Pera and his descendants could forever own the Lupinsky larch.
Pera said goodbye to the prince - and home. There he immediately went to the larch to look at the new possession and arrange the silk net. Yes, the hero did not know that he had ended up, as if on purpose, where Versa the Leshy himself was hunting.
Leshy is right there! Hat looks like it's big fir cone, the green beard is ruffled by the wind.
He furrowed his brows and asked the hero how he dared to hunt in his domain.
- These are not yours, but mine. Here, read the prince's charter,” said Pera.
Couldn't read Wayrs.
“This letter is not a decree for me,” he says. - Let's better compete, compete on a stick. Whoever wins will own the land: either our forest evil spirits, or you, Pera, with your fellow countrymen.
The hero found a stick, tied it with a strong belt to a birch. I wrapped the ends of the belt around the trunk and tied it.
From one end he clung to Per's stick, from the other to Vers. Versa pulled the stick, so much so that the birch crackled.
- What is it crackling? - asks the goblin.
- Your spine! - answers the hero.
He was frightened by Vers, did not want to compete anymore.
- All right, own larch. And let's live together!
Pera believed the devil. But Versa decided to destroy him.
The hero knocked down a tall pine tree, lit a node - an unquenchable fire, and they lay down to sleep by the fire, the goblin and Pera. Versa asks Peru:
- And what blow is fatal for you: a blow of a sword or a blow of an ax?
Pera yawned, replies that he is not afraid of either a sword or an ax, he is only afraid of a red-hot spear with a silver tip.
And the goblin had a spear with a silver tip. He put it under his head and snored.
Pera slowly got up, tore a birch tree out of the ground, dragged it to the fire, put it in its place and covered it with a cloak. And he himself took a bow and arrow, hid under the tree.
In the middle of the night, Versa got up, heated his spear with a silver tip on the fire, and how it hit a birch trunk covered with a cloak. The spear pierced through the birch.
- Well, Pera was strong! - said the goblin and hit the birch with his spear two more times.
- Yes, how strong! - Pera answered and shot a sharp arrow at the goblin.
The goblin rushed to run, and the hero followed him, showering him with arrows. He pursued the goblin to the very dwelling.
Since then, Pera, his countrymen and descendants have always hunted in the Lupinsky larch.
That's what was Pera the hero!
He married a strong, tall beauty. Lived for one hundred and twelve years. Take care of the letter and silk net. And the descendants of Pera, Mizi and Antipas still live in the land of Komi. They are all famous good heart and strong hands.
Yag mort, Forest man, Goblin. Mythology of the Komi people.
Goblin roams the forests of Komi!
Komi mythology. Yag mort - "forest man"
Goblin (jagmort) roams the forests of Komi!
- The goblin is the owner of the forest and the animals and birds living in it. Often the goblin can be seen in the usual human form, ordinary peasant clothes. Only in his appearance there is something that betrays his impure origin. It can be clothes turned inside out, shoes not worn correctly, long black hair, no eyebrows or eyelashes, one ear is missing, and there is no shade from it in the sun.
Very often, the goblin is shown to the traveler in the guise of his relative. But it can be given out by eyes that glow green. Can he turn into any animal or even into inanimate object(stump, stone and so on). The most striking attribute is the staff in the hands of the goblin. When he walks around his possessions, the creaking of trees is heard around him, the wind blows.
Forest giants have excellent physiques. When the goblin walks through the forest, its height is equal to the tallest trees, but if it enters the clearing, it becomes lower than the smallest blade of grass. A resident of the Komi village of Lasta (Izhemsky district) A. Kanev said that he saw a “forest man” near the Sebys River, “he was as tall as a good spruce, his eyes shone like bowls from under thick eyebrows.”
- Komi writer Vladimir Timin says: “Once we were walking through the forest along Vashka (a river in the Udora region of Komi). Suddenly my dog will start up and growl. And let's whine, huddle at my feet. I could not immediately understand what could have frightened the dog so easily, without fear, throwing himself at the wolves and the bear. Then I raised my eyes and saw in the trees the vertical figure of a hairy monster. We and Woodman Jagmort were stunned for a few seconds. The first to come to his senses is a two-meter humanoid and disappeared out of sight.
The place where the goblin lives can be a thicket, a wasteland, an uninhabited tract from where people moved. In the forest, he lives only in summer. And on October 17, according to legend, it falls into the ground, where it spends time until spring. Before leaving, he plays pranks for a long time: he breaks and bends trees, drives animals through the forest. On this day, people try not to go to the forest.Leshy protects his possessions from various troubles, and sometimes from people. Leshy does not tolerate whistling or loud screaming in the forest. For tricks, the goblin can confuse a person and then he will not return home, but will fall into the ground. To get out of the forest, you need to turn all your clothes inside out. If people found out that a goblin had settled in any more often, they tried not to go to this area.
Most often, the goblin appears in the dead of night. But if the forest is dense, or a person has wandered into the thicket, then the goblin can meet during the day. In addition, there are invisible paths in the forest along which the goblin walks. The trouble will be to the person who gets on one of his paths. The goblin can take him away with him, or severely cripple him.
Goblin does not like to show himself to people. Most often, he frightens with noise, creaking, screaming. As soon as a person goes astray, the goblin begins to rejoice, clap his hands and laugh out loud.
- It is believed that the goblin lives in huts. He takes a lost girl as his wife. He does not manage the business. It is enough for him to sneak into some village and steal food there. His children are children taken away from the villages, cursed and unbaptized. The children of the goblin are usually ugly, noisy. “We were mowing hay on the Tsilma River,” says E. Bulygin, a resident of Ust-Tsilma, “suddenly, two figures appeared on the other bank. One is small black, the other is huge, more than two meters. They began to run around the high willow, played. They ran very fast. When, an hour later, after their departure, we decided to go by boat to where they were running, we saw traces of a large one and a smaller one: the big one had a flat track like a bear’s, but it looked like a human one.
You can negotiate with the goblin if you bring him a piece of bread or pancakes. Then he will help to gather mushrooms, and berries, and catch game.
It is believed that you can get rid of the goblin. To do this, you need to pray or, conversely, swear at him. Goblin does not like peeled rowan or linden branches, salt, fire. He cannot step over them. To kill the goblin or scare him, you need to shoot him with a button made of copper.
In order not to become confused, people prayed before entering the forest, tried to comply with all forest laws, and left treats for the goblin. Those who were lost in the forest, the goblin took to his hut, forced them to set fires, steal food from the villages. Still in his power of suicide.
forest ghost
- "Leshy" in the cinema.
Russian and foreign filmsFilm fairy tale "Andrey and the evil sorcerer" (USSR, "Belarusfilm", 1981)
American television series "Supernatural" - tells the story of two brothers Sam and Dean, hunters for a goblin, a monster, evil spirits. Genre: Mystery, Horror, Thriller. It was first shown on American television on September 13, 2005. Supernatural Season 7 premiered on September 23, 2011, and ended on May 18, 2012.
Film directed by Brett Leonard "" (USA, Australia, 2005). Genre: Action, Horror, Fantasy.
Russian film Leshy, release year: 2007, Leshy 2, release year: 2008. Leshy 3, release year: 2010. Genre: melodrama, Russian films.
Let's start drawing Mort's head from an oval. Divide it in half lengthwise and across with straight lines and mark for yourself the center of the oval.
Step 2
Now define the middle of the left and right halves of the oval, as shown in the figure.
Step 3
For each eye, draw circles symmetrically about the central vertical line. Those parts of the circles that are dotted in the figure will later need to be erased with an eraser.
Step 4
Inside each eye, draw one more circle, smaller ones are the pupils. And inside these circles, in the upper left corner - small circles. These are flashes of light.
Step 5
On the upper edge of each eye, draw a lot of small dashes-cilia. Then, draw lines at the bottom of each eye, as shown in the figure, and erase those parts of the eye-circles that fell under these lines.
Step 6
Along these lines, draw many, many lower eyelashes, just as you drew the upper ones. Above the eyes, draw arches-eyebrows. From the inside of each eye, draw short lines upwards, as shown.
Step 7
In the center below the eyes, draw a tiny heart - the future nose. Under the nose, stepping back a little - a tiny rectangle with rounded edges - Mort's upper tooth.
Also draw a bunch of short lines in the shape of an inverted V between the eyes so that the ends of this shape are at the ends of the lines drawn in the previous step 6.
Step 8
Above the spout, draw an inverted arc. Draw slightly upwardly rounded lines on both sides of the tooth - this is the mouth.
Step 9
To draw the bottom line of the mouth, draw a wide U-shaped line, bringing its ends to the edges of the mouth. Now, starting from the nose, draw a shape outlining the area of the mouth, as shown in the figure.
Step 10
Under the tooth, draw an elongated narrow letter U - Mort's tongue. With more strokes, mark the lines to the right and left of the mouth, as shown in the figure.
Now, with a pencil without strong pressure, mark triangles for drawing ears on the sides with vertices at the upper outer part of each eye, and circles at the bases of the triangles. These are auxiliary lines, they will need to be erased later.
Step 11
Circle the shapes that come from each set of triangle and circle. Got pretty ears. Now erase the extra lines.
In order to draw Mort's body, mark its future contours with a rectangle, slightly tipped to one side, as well as the contours of the upper and lower legs and tail, as shown in the figure.
Step 12
For the arms and left leg, outline triangles with bases in the body area. For the lower right paw, draw a circle and a square below it.
Step 13
Now circle the resulting body contours. The rest of the lines can be erased.
Step 14
Draw 3 rectangles along the tail line.
Step 15
On the outer edges of these rectangles, draw something like this wavy line. Then it can be erased.
Step 16
For the toes, draw ovals - 4 for the left and 3, as shown in the picture, for the right.
Step 17
Now draw the fingers right foot, as it shown on the picture.
Step 18
Draw the same ovals for the fingers (front paws). Don't try to make them correct form- That is unnecessary.
The drawing is ready!
Color Mort with pencils, crayons, paints, felt-tip pens, etc. Just before that, erase all unnecessary lines, and draw the contour lines more boldly - this noticeably changes the result of the work, right?
Based on this lesson, you can draw various Greeting Cards like these:
Ignatov Vasily Georgievich - graphic artist, theater designer, animator, illustrator. Born in 1922 in the village of Zelenets, Ust-Sysolsky district, Komi Autonomous Region, died in 1998. In search of national identity, the artist turned to stylization, created a series of sheets that tell the story of the legendary characters of Komi legends and legends: Feather-bogatyr, Shipichi, Kiryan-Varyan, Kort-Aiki, hero Yirkap. Created a series "Distant Komi antiquity", dedicated to legendary history Komi people.
Below you can get acquainted with these wonderful, colorful illustrations and at the same time read the ancient myths and legends of the peoples of the north - Komi.
V.G. Ignatov creates an image of the ancient inhabitants of our northern region, who lived in harmony with the natural world. In one of the legends, the pagan ancestors of the Komi-Zyryans are called Chud. These are beautiful, strong, able to stand up for themselves people.
They are engaged in hunting and fishing, raising domestic animals, but they do not yet know agriculture. They believe in their gods - En and Omol, who created the world around them. They believe that there is another world that is inhabited by many spirits - the owners of various elements. The spirits-owners of the forest (“Vorsa”) and water (“Vasa”) and the space inhabited by man: dwellings (house “Olysya”) and outbuildings (barn “Rynysh hayka”, bannik “Pyvsyan hayka” and others) live together with people and can interact with them. They believe that there are forest monsters Yag-Mort and Yoma.
From troubles and misfortunes, these people are protected by the spirits-ancestors of the dead relatives. And if you live in harmony with the world, observing all the norms and rules of behavior, performing the necessary rituals, then the connection of times will not be interrupted.
Komi - a pagan town
V.G. Ignatov presents a fantastically attractive image of the ancient settlement of the Komi-Zyryans. In ancient times, the ancestors of the Komi people settled along the banks of the rivers. They lived in fortified settlements - "cars", which were built on the hills.
The legend has preserved one of the names of the ancient settlement - Kureg-Kar, in which countless treasures were hidden underground. These treasures were guarded Feather-bogatyr with a big black dog. From one car to another, the inhabitants dug underground passages, where they hid their treasures. These were spoken treasures. The inhabitants of the city were engaged in hunting, fishing, were skilled blacksmiths and builders. They lived richly and in harmony with nature.
Around the "cars" as the sea stretched "parma" - taiga. Not far from the "cars" on the hills were arranged shrines dedicated to the gods worshiped by the pagans.
Feather's fight with a bear. From the series "The Legend of Pere-hero".
And here is another story about the same Pere. Among the Komi-Zyryans and Komi-Permians, the bear was also considered a living embodiment of the forest spirit. There was a belief that the bear could not be shot again in the event of an unsuccessful shot, since it could come to life, even after a mortal wound. It is the interchangeability of the images of the goblin and the bear that can explain the murder of a bear in one of the Komi-Permyak legends about Per: the bear did not give way to him in the forest, for which Pera strangled him.
Artist V.G. Ignatov interprets this plot in his own way. Pera acts like a brave hunter. The bear, as an object of hunting, enjoyed special respect among the Komi-Zyryans. Bear hunting was accompanied by special ritual actions. The heart of the first killed bear, eaten by the hunter, endowed him, according to Komi beliefs, with courage during subsequent bear hunts.
Komi - pagan stone sanctuaries
V.G. Ignatov addresses the topic pagan beliefs ancient Komi-Zyrians. One of the important sources on the pre-Christian beliefs of the Komi is the "Life of Stephen of Perm" by Epiphanius the Wise. It emphasizes that the Permians had many gods who were the patrons of hunting and fishing: "They give us fishing and everything, like a hedgehog in the waters, and like a hedgehog in the air, and a little like in blatek and in oak forests, and in pine forests, and in pockets, and in the undergrowth, and in the thickets, and in the birch, and in the pines, and in the spruces, and in the ramen, and in other forests, and everything is on the trees, squirrels or sables, or martens, or lynxes, and so on our fishing. The gods were personified by idols - wooden, stone, metal, which were worshiped and made sacrifices.
"Idols" were located in graveyards, in houses and forests. The skins of fur-bearing animals, as well as "golden, or silver, or copper, or iron, or tin" were sacrificed to them. Depending on their significance, idols were revered either by individual families, villages, or by the population of an entire district. Epiphanius writes: "The essence of them is the old kumiri, to them from afar the parishioners, and from distant places bring a commemoration, and in three days, and in four, and in a week."
Yirkap is building a shrine. From the series "About the bogatyr Yirkap".
Yirkap - the legendary hero-hunter appears in the work of the artist V.G. Ignatova as a cultural hero building a sanctuary. Thus, he carries out one of the most important tasks - the protection of the human community from dark forces.
He is endowed with a heroic, almost magical power, without which his creative activity would be impossible. Among the wooden sculptures of the shrine, the idol of the legendary Zarni An, the supreme deity, a symbol of fertility and prosperity, stands out.
Worship of the Komi pagan goddess Zarni An
Zarni An, "Golden Woman" - golden woman, the legendary idol, which was allegedly worshiped by the population of the northeastern European part of Rus' and northwestern Siberia. The descriptions of the idol speak of a statue in the form of an old woman, in the womb of which there is a son and another child, a grandson, is visible. So far, not a single even indirect mention of the existence of the once female deity Zarni An has been found in the Komi-Zyryan folklore.
Nevertheless, the term Zarni An is quite often given even in scientific papers as an allegedly ancient Komi-Zyryan name for the supreme deity, a symbol of fertility and prosperity. Often, Zarni An is identified with the personification of dawn known from the folklore of the Komi-Zyryans and Komi-Permyaks - Zaran or Shondi nyv “daughter of the sun”.
Scientists believe that there are good reasons for identifying the images of Zarni An and Zaran. It is quite possible that the ancestors of the Ural peoples (Khanty, Mansi, Komi) really worshiped the sunny Golden Woman.
V.G. Ignatov represents Zarni An in the form of a solar deity. The image is built according to the laws of theatrical mise-en-scene. The viewer seems to become a witness to a ritual action: the worship of the statue of Zarni An in the guise of a woman with a child in her arms, majestically seated on the throne.
Ecstasy (Komi pagans)
The ancestors of the Komi people worshiped trees, spiritualizing and revering them, endowing them with a soul and the ability to influence human destiny. Mighty birch trees grew in the main sanctuaries, near which shamans performed various pagan rituals, and the people participating in them offered sacrifices to ancient deities. One of the legends says that "... they kept a birch instead of God, they hung on it, whoever has something, who has a silk shawl, who has a sheepskin, who has a ribbon ...".
Echoes of the cult of trees among the Komi people were recorded by scientists even in the 20th century: near some villages, birch groves that were considered sacred. V.G. Ignatov presents the image of a mighty sacred birch, with a pronounced mythological symbolism that connects it with the cosmic top and the underworld. In a decorative manner characteristic of the author, he marks the tree with stylized images of the Permian animal style and traditional ornament. The dynamic plasticity of a mighty tree and people convincingly convey the culmination of a ritual action that unites people and nature.
Omol (bad god) Series "From Komi folklore"
Omöl in the Komi-Zyryan mythology is a dark god-demiurge (creator), acts as an antagonist of the light principle, personified by the "good god" En. In everyday speech, the word Omöl means "thin, bad, weak." In some variants of cosmogonic myths, the enemy of Yen is called "goblin" or "leshak", that is, the image of the lower Slavic mythology. It was this interpretation of the image of this character that formed the basis of the work of V.G. Ignatov. However, in Komi mythology, Omöl, together with En, who was recognized as his brother or comrade, participated in the creation of the world. According to some myths, Omöl only spoiled at night what Yong did during the day, and he himself created only all sorts of reptiles and harmful insects. But much more often Omöl appears as a creator equal to Yen, although he creates according to his character.
Together with Yen, Omöl takes out the eggs of life generation from the bottom of the deep sea, which their duck mother dropped there, and with the help of one of them creates the moon. Omöl, in the form of a loon, dives at the request of Yen to the seabed and takes out grains of sand, from which the earth is created. Omöl created significantly more animals than Yong. He created predatory animals and birds, all fish, as well as elk, deer and hare, but later Yong modified these three animals and fish, after which they began to be considered his creations, and people were allowed to eat them.
After the end of the struggle for the possession of the cosmic top, in which Omöl was defeated, he retired to live underground, according to one version voluntarily, according to another, he was placed there by Enom. Yong tricked Omöl and his helper spirits into clay pots, closed them and buried them in the ground. At the same time, one pot broke, Omöl's servants who were in it fled to different sides and became the master spirits of places and natural elements. Omöl became the master of the cosmic bottom (lower underworld).
Grandfather (good spirit) Series "From Komi folklore"
Artist V.I. Ignatov presents his interpretation of the image of one of the lower mythological deities - the spirit, the master spirit. Possible various options its readings: the master spirit of the forest; the master spirit of a certain forest area and living creatures living on it; master spirit of the house; the master spirit of outbuildings for keeping livestock.
In the views of the Komi-Zyryans, in parallel with the real earthly world, there was another, unreal world, inhabited by various spirits, which largely determined the life and well-being of people. Since hunting and fishing were of great importance among the Komi-Zyryans, the spirits - the owners of the forest and water dominated the hierarchy of the lower mythological deities.
The common name of the forest spirit-owner was "vörsa" - an analogue of the Russian "goblin". The ideas about the appearance of the goblin and its incarnations were very diverse: it could be invisible, appear in the form of a tornado, in the guise ordinary person with any features (giant growth, lack of eyebrows and eyelashes, lack of shadow, inverted heels of the legs). Vörsa lived in a triangular house, in a dense forest thicket.
The forest spirit-owner appears as a kind of guarantor of observance by hunters in the forest of the norms of fishing morality, punishing those responsible for their violation by depriving them of good luck in fishing. Because on reverse side cardboard has the inscription "Olys" (grandfather), it can be assumed that V. Ignatov depicted Olys ("inhabitant, tenant") - a brownie, a spirit - the owner of the house and outbuildings for keeping livestock. Its main function was to ensure the well-being of all the inhabitants of the house and livestock.
To designate the spirit - the owner of the house, the Komi-Zyryans and Komi-Permyaks, in addition to the term Olysya, had a large number of other names borrowed from Russians: susedko, grandfather (grandfather, grandfather), etc. A bald man was considered good if he ensured the well-being of the house, its inhabitants and livestock, or at least “did not offend”. If Olysya was offended by something, then at night the sleeping residents of the house had nightmares. Unloved horses, he tangled manes and drove them around the stable. The house spirit that began to play pranks was supposed to be propitiated with a treat. It was believed that he loves baked milk and sauerkraut. The treat was placed at the cat's hole in the underground and Olys was invited to taste it.
When moving to new house it was necessary to invite the master spirit of the old house with them. The Komi-Zyryans and Komi-Permyaks did not have a clear idea about the appearance of the house spirit. Usually he was invisible, but could appear in a humanoid form: grandfather "old man", an "woman"; in the form of pets: a gray cat or dog, or in the form of a furry lump.
Scientists believe that the concept of the master spirit of the house is associated with the cult of ancestors.
Yoma. Costume design for the ballet Yag-Mort by Y. Perepelitsa
Yoma is one of the most popular mythological and folklore images Komi, similar to the Russian Baba Yaga. The image of Yoma is very meaningful. Yoma is the mistress of cereals, bread, dances in a mortar. Yoma - mistress of the forest: lives in a dense forest, in a forest hut on chicken legs (on an egg, elk legs); her sheep are wolves, cows are bears, animals and birds obey her. Yoma is the patroness of women's crafts, weaving, spinning: the heroines of a number of fairy tales come to her for a spinning wheel, a spinning wheel, a ball, a spindle, a knitting needle, a skein of yarn. Yoma - the keeper of the fire, lies on the stove, in the Komi-Zyryan tales people come to her for fire, often in fairy tales Youmu is burned in the stove, in a haystack or in straw. Yoma is a cannibal, trying to bake children in the oven, putting them on a bread shovel. Yoma - hero, opponent of the hero; adversary-sorceress, mother of a sorceress. Yoma is the mistress of water, strong water or living water. Yoma is the keeper of magical items: a ball, a spindle, a needle, a saucer with a bulk apple.
Most often, Yoma is associated with the lower, other or border world: he lives in the forest, on the edge, under water, across the river, on the river bank, down the river, in the north, less often on the mountain. The world of Yoma is separated from the world of people by a forest, a mountain, a river of tar fire, which, in the motives of the hero's pursuit, appear when various objects are thrown behind his back over his left shoulder.
Yoma's dwelling is most often a hut grown into the ground, a hut on chicken legs, on chicken egg(copper, silver, gold), no windows, no doors, which, when the hero is captured, turns into a room with three, two, and then one corner. The image of Yoma is deeply chaotic: long teeth, often made of iron; iron nails; a long nose, resting on the ceiling, on the floor, in the corner, with its help she heats the oven or puts bread in the oven; Yoma has furry eyes, often blind, he smells better with his nose than he sees. Unlike the Russian Baba Yagi, Yoma does not move in a mortar. Yoma is called an old, grumpy, angry, quarrelsome woman.
Yag-Mort. Costume design for Y. Perepelitsa's ballet "Yag-Mort".
The legend of Yag-Mort was first published in 1848, after which it was repeatedly reprinted and revised by various authors. Based on her motives to the music of the composer Ya.S. Perepelitsa in 1961, the first Komi-Zyryansk national ballet"Yag-Mort". For more than forty years, graphic artist Vasily Georgievich Ignatov has been working on the theme of Komi legends and legends. One of the first folklore sources he turned to was the story of Yag-Mort. Artist V.G. Ignatov made sketches of costumes and scenery for the ballet in 1961 and in 1977 (the second, revised version).
Yag-Mort drives a herd of cows. From the series "The Legend of Yag-Mort".
Yag-Mort, "upland man" - in the legends of the Komi-Zyryan forest monster. The time of the legend dates back to ancient times, when people lived absent-mindedly along the banks of the Pechora and Izhma rivers " chud tribes", who did not yet know agriculture, engaged in hunting and fishing, as well as raising livestock. In one of the Chud villages, Yag-Mort began to appear often - a giant, as tall as a pine tree, similar to a wild animal, dressed in undressed bear skin. He stole cattle , women and children, and people were powerless against him. "Besides, Yag-Mort was a great sorcerer: diseases, loss of livestock, lack of rain, calmness, summer fires - he sent everything to the people."
Yag-Mort sends the winds. From the series "Komi Tales and Legends".
Yag-Mort brought many troubles to people. He could send a hurricane wind in which people died, their homes were destroyed. Artist V.G. Ignatov convincingly shows magical power forest monster. Expressive composition built on contrast: a huge (from earth to sky) figure of a forest monster and figures of people flying, like blades of grass caught in a whirlwind. Color solution graphic drawing, built from contour-linear strokes of blue, green, purple and red, completes the image of a terrible disaster.
Yag-Mort burns Komi villages. From the series "Komi Tales and Legends"
Yag-Mort used to “choose a darker night, set fire to the trees, and in the bustle of the fire does what only his bloodthirsty soul wants…”
Raida and Yag-Mort. From the series "The Legend of Yag-Mort".
One day, Yag-Mort stole the only beautiful daughter named Raida from the elder of the village.
Tugan's call to fight Yag-Mort From the series "The Legend of Yag-Mort".
Raida's fiancé, the daring fellow Tugan, gathered the people and called them to fight the forest monster. “He gathered his comrades ... and decided to find the dwelling of Yag-Mort at all costs, to seize the accursed sorcerer alive or dead, or to die themselves.” V.G. Ignatov "believes" that this action took place in a temple - a sacred place where wise elders, experienced and young warriors gathered in order to enlist the support of the almighty gods and patron spirits.
Ambush. From the series "The Legend of Yag-Mort".
Tugan and his comrades, armed with arrows and spears, ambushed the forest monster ... and tracked down Yag-Mort. The daredevils hid near the path trampled by the monster, settled in a dense forest on the extremity of the Izhma River. The artist depicted the moment when Yag-Mort crosses the Izhma River opposite the place where the brave warriors hid.
Battle with Yag-Mort. From the series "The Legend of Yag-Mort".
“As soon as he stepped ashore, spears, steles, stones fell on him ... The robber stopped, looked at his opponents with his menacing bloody gaze, roared and rushed into their very thick, brandishing a club. And a terrible battle began ... ".
Victory. From the series "The Legend of Yag-Mort".
In a difficult battle, Tugan and his comrades defeated Yag-Mort. "He put many on the spot and finally, he himself was exhausted and crashed to the ground." According to legend, they cut off his hands. Then, threatening to cut off his head, they forced Yag-Mort to bring him to his dwelling. Yag-Mort lived in the thicket of the forest, in a cave on the banks of the Kucha River. Near the cave, people discovered the lifeless body of Raida, then they killed Yag-Mort, burned the loot in the cave, and covered it up. Since then, everyone passing by this place had to throw a stone or a stick at it, and then spit. Artist V.G. Ignatov "omits" these details and changes the ending of this story.
In Yag-Mort's lair. From the series "The Legend of Yag-Mort".
According to legend, in the cave of Yag-Mort, people found "a lot of good things", and near the cave - the lifeless body of Raida. However, the artist V.G. Ignatov does not want to accept such a dramatic ending and offers his own version of the happy ending of the legendary story. Tugan found his beloved alive and unharmed. Love is stronger than death.
Matchmaking. From the series "About the bogatyr Yirkap".
AT folklore sources there is no mention of Yirkap's courtship. However, in some versions of the legend, it is said about the wife of the most successful hunter, who by cunning learned from her husband the secret of his vulnerability and, at the request of her rival Yirkap, gave her husband rinses to drink.
Perhaps the artist V.G. Ignatov "offers" his own version of the happy fate of the legendary hunter, transforming the plot about the hunt for a blue deer according to pagan totemic symbolism, where the deer denotes the bride.
One day, the sorceress told Yirkap that if he caught a blue deer, he would be the most successful hunter in the world. Yirkap on magical skis chased the deer all the way to the Urals, where he overtook him. After that, the deer turned into a very beautiful girl.
V.G. Ignatov presents the matchmaking scene as a kind of solemn ritual action filled with sacred meaning. According to tradition, the fate of the young is decided by the oldest and most respected representatives of two families: the bride and groom. They fix their decision with a ritual: by tasting a specially prepared drink from a vessel provided for this purpose, symbolizing the idea of unification of two genera.
Yirkap and elk. From the series "About the bogatyr Yirkap".
Yirkap is a legendary hunter hero. Not a single animal could get away from the omnipotent Yirkap. Hunting for an elk among the Komi was considered more dangerous than for a bear. The hunters were convinced that the killed elk (like the bear) could come to life if certain ritual actions were not performed. Successful hunters, both elk and bear, were credited with the unconditional favor of the forest master spirits, with whom they were in close contact due to their witchcraft abilities.
In the work of V.G. Ignatov's elk also acts as a symbol of male strength and endurance. The unusual (red) color of the elk is associated with the solar symbolism of the elk (deer) in the mythological representations of the Komi-Zyryans. Perhaps here the artist presents in a transformed form the motif of hunting for a solar deer, which has ancient roots going into the mythology of the Ural peoples.
Iron grandfather.
Kort Hayka (iron grandfather, father-in-law) is a legendary character of Komi-Zyryan mythology, a pagan tun (priest). Endowed with monstrous power and witchcraft abilities directed against people. His necessary attribute was iron (kört): he wore clothes and a hat made of iron, he had an iron house, a boat, a bow and arrows. He was invulnerable as he had an iron body.
The main occupation of Kort Hayka was the robbery of ships and boats sailing along the Vychegda, which he stopped with an iron chain stretched across the river, which he forged himself. Kört Hayka was a pioneer blacksmith, because no one knew how to forge iron before him, but he did not share his knowledge with anyone. Possessed unlimited power over the elements. At his word, the sun and moon faded, the day turned into night, and night into day. He could make the river flow back, and in a drought cause heavy rain; could stop a boat floating on the river with a word.
“The people suffered many troubles from him, and there was no trial or reprisal against him. No one dared to measure strength with him. The story about Kort Hayk was first published by the everyday writer E. Kichin in mid-nineteenth century, in literary processing known from the works of M. Lebedev.
Slept for ten years. From the series "Izhma-Kolvinsky epic".
The Izhma-Kolva epic was first recorded by Komi folklorists A.K. Mikushev and Yu.G. Rochev in the 1970s. in the Kolva river basin on the border of the Usinsky district of the Komi Republic and the Nenets autonomous region from the Kolvinsky Nenets, assimilated in the nineteenth and twentieth centuries. Komi settlers, referring themselves to the Izvatas (Komi-Izhma).
At the heart of the legend-song "Master of the Kerch River" is the story of the heroic matchmaking. Three brothers and a sister live near the Kerch River, the younger hero-brother has been sleeping heroically for ten years. His large reindeer herd is kept by his sister. The sister prepares his fur pimas for the awakening of his brother.
V.G. Ignatov depicted the moment of awakening the hero. “I myself am the groom. I slept for ten years ... I hear someone talking at the entrance to the tent, the brothers say to each other: "It's time for the younger brother to wake up." So I woke up, I sat down ... "
For deer. From the series "Izhma-Kolvinsky epic".
The youngest son of the Owner of the Kerch River, after a ten-year heroic sleep, goes to the land of the Owner of the Sea Cape to marry his beautiful daughter. Before a long journey it is necessary to drive deer. And in this case, the hero is helped by his faithful dog. “I follow the deer, I look under my feet ... The wooden sitting idols are left on the side ...”
Owner of the Sea Cape. From the series "Izhma-Kolvinsky epic".
From the Land of the Master sea cape no one has yet returned alive ... V.G. Ignatov presents us with an impressively colorful image of the Master of the Sea Cape, reclining by the hearth in his tent. The owner of the Sea Cape lives in a big plague. The bride and her parents hospitably meet the hero, "start cooking." To the proposal of the groom, the bride replied: “I have been waiting for you for ten years!” Only the youngest son of the Master of the Sea Cape is hostile to the groom and offers him trials. The younger son of the Master of the Kerch River successfully passes all the tests, kills the Younger Master of the Sea Cape, celebrates the wedding and sets off on his way back.
Sudbey's necklace. Sketch I act.
The plot of the play-fairy tale by A.S. Klein's "Necklace of Syudbey" (1973) is based on the Izhma-Kolvin epic. The tale tells about the history of the appearance of the northern lights in the lands of the polar tundra. Artist V.G. Ignatov created a cycle of 4 sheets - a kind of scenery painting.
The scenery painting for Act 1 presents a scene in which an old reindeer herder tells the story of the appearance of the young man Vede in their family. Old Lando and his daughter Mada are mending nets and hunting equipment before the plague. Mada sings a merry song while waiting for Vede, and on her chest shines a necklace given by her father. Lando tells his daughter that Vede is not her brother. Madam, I am very pleased with this news. She tells her father that she loves the young man. Vede appears. But the father is against their love, he wants to marry his daughter to a rich merchant.
Old Lando did not know that under the guise of a wealthy merchant hides an insidious deceiver - Bone Throat. He planned to take possession of the magic necklace by marrying Mada. Bone Throat quickly figured out what he needed to do. He throws a precious fur into Vede's bag, "convicts" him of theft and lies, and ensures that Vede is forced to leave the camp.
Sketch for Klein's play The Necklace of Sudbey III act.
V. G. Ignatov presents the final scene 3 of the action of the fairy tale play, when the culminating events have already taken place, the denouement comes. On huge sleds, as on a high throne, sits the giant Syudbey. Rich furs cover his legs, falling to the ground. The armrests of the giant's throne are branched deer antlers, and to the right of him sits a great white Owl. In front of Sudbey, a huge vat of water is on fire. Right there are faithful servants, behind them - turned into a wooden idol, the negligent son of Syudbey - Bone Throat.
Once upon a time, he stole a magic necklace from his father, which then came to the young man Vede. Bone throat wanted to shoot a bow at the young man Vede (whom the servants brought to Syudbey), but Syudbey was ahead of him, touching his magic chorus, turned the villain into a wooden idol. The bow fell to the throne of Sudbey. Together with Vede, his beloved Mada, the daughter of a reindeer herder Londo and An. Sudbey gives Veda a necklace so that it shines in his winter roads, illuminated the boundless expanses and the path to the riches of the northern land. But Vede decides otherwise. He wants the necklace to shine not only for him, but for everyone living in the tundra. The young man throws it high into the sky, where, in its entirety, the necklace flares up with bright flashes of northern lights running across the sky.
Based on site materials
One hunter had three sons. Once a father and his sons went hunting - to beat squirrels and hazel grouses. They live in the forest for a month, they live for another, they live for the third. A good hunt turned out, a lot of animals hunted. One problem - they did not have fire.
And the frost is strong, there is nothing to cook meat on, it’s cold to sleep.
Let's cast lots, - the father says to his sons. - Whoever falls out, he will go home for fire.
Youngest son says:
Wait a lot to throw. I will climb the biggest spruce, see if there is any housing nearby. If nowhere, then you have to go home.
Praised the father of the younger.
You are sensible, - he says, - well thought up.
The youngest son climbed onto the highest Christmas tree, looks right and left, looks back and forth and sees: far in the forest, like a wolf's eye, a light glows.
He got down from the tree and said to his brothers:
Over there and there, the fire glows, it’s true, there is housing.
The brothers were delighted, they also climbed the spruce. True, a light glows in the distance.
They descended to the ground and began to argue who should go first after the fire. Father says:
Let the elder go, he is the strongest, he will most likely bring the fire.
Good. He took the older gun and went.
Suddenly he sees: a cast-iron pot lies on the road.
Behind the fire
Better come back, don't go, - says the pot. - The fire will burn you.
It won’t burn you,” says the eldest son of the hunters.
He comes across a birch bark on the road.
Behind the fire
Come back, don't go, - says Sherdyn. - The fire will burn you.
Or maybe it won’t burn you,” the guy says.
Lying on the road crowd.
Behind the fire
Don't go, come back, - the crowd says. - The fire will burn you.
It won’t burn, I’ll save myself, - the guy says.
There are rakes on the road.
Behind the fire
Don't go better, come back, - say the rake. - The fire will burn you.
It won’t burn, I’ll be whole, - the guy answers.
Walked, walked, sees - there is a hut. The door is open. In the stove, the fire is barely warm. And there is no owner.
The eldest hunter's son began to throw firewood, fan the fire. And suddenly, just above his ear, someone spoke in a hoarse voice:
What are you doing here?
A guy jumped up, looking: an old man was standing in front of him - a beard to the floor, teeth sticking out like stakes, hands hanging like hooks. Well, straight goblin! And it was he himself - the forest man Yag-Mort.
What do you need here? - the forest man Yag-Mort asks. - Why are you touching my fire?
I want to take it! - says the guy.
Did you get a pot on the road? - asks the forest man Yag-Mort.
Gotcha.
Did you get Sherdyn?
Gotcha.
Did you get a crowd?
And the crowd got caught.
Did you get a rake?
And the rake got caught.
What did they tell you?
They told me to come back.
Why didn't you listen to them? Do you know what a pot is? - asks Yag-Mort, and he grinds his teeth.
A pot is like a pot to cook meat, - the guy answers.
So you're lying, - says the forest man Yag-Mort. - And what kind of Sherdyn, you know?
A simple sherdyn, - the guy answers, - to sift flour.
So you're lying, - says the forest man Yag-Mort. - And what a crowd, you know?
How not to know! The crush is the crowd - crush the grain, - the guy answers.
So you're lying, - says the forest man Yag-Mort. - And what kind of rake, you know?
What is there not to know! Eka unseen - a rake!
You don't know anything, - the forest man Yag-Mort tells him. - Well, for this I will teach you a good lesson now.
Illustration by Arkady Moshev
He grabbed him by the hair, bent him to the floor, squeezed between his legs and cut a palm-wide belt from his back.
As soon as the eldest hunter's son escaped from the goblin, and as soon as he escaped, he rushed to run without looking back. I forgot to think about the smut.
He came to his father and brothers barely alive.
Did you bring fire? the father asks.
What a fire! He barely survived himself. The goblin almost strangled me.
And about the back is silent, only shivering.
The father got angry and sent the middle son for fire.
A day passes, and this one returns without fire, and the goblin has cut a belt from his back.
Yes, the middle son is silent about this, only groans softly.
The younger brother laughs at the elders.
Well, what kind of hunters are you? - he says. - They were afraid of the forest man. You would have beaten him, and then the fire would have been carried away.
So you go yourself, - the brothers say. - And you will get it.
Well, I'll go, - says the younger.
He took a gun, took an ax and set off. He walked, walked, sees - a pot lies on the road.
Where are you going? - asks the pot.
Behind the fire
Better come back, don't go, you'll make trouble, says the pot.
He comes across a Sherdyn on the road.
Where are you going? - Sherdyn asks.
Behind the fire
Come back, don't go, the fire will burn you, - says Sherdyn.
If only there was fire, and I can handle it, - the younger son of the hunters answers.
He comes across a crowd on the road.
Where are you going? - asks the crowd.
Behind the fire
Do not go, come back, otherwise it will be bad, - says the crowd.
It's even worse without fire, says the younger son of the hunters.
He comes across a rake on the road.
Where are you going? - ask the rake.
Behind the fire
Come back, don't go, you'll regret it, - they say the rake.
I'll take the fire and return, - the younger son of the hunters answers.
He reached the hut, enters, and there the forest man Yag-Mort himself lies. Head in one corner, legs in another.
You live, you live, good man, - says the youngest son of the hunters. - Won't you let me spend the night?
Well, sleep over. Just don't take what you came for. Have you seen the pot on the road?
I saw, - says the younger son of the hunters. - And I saw the Sherdyn, and I saw the crowd, and I saw the rake - all your goodness.
What is that pot, do you know? - asks the forest man Yag-Mort. - What kind of sherdyn, what kind of rake, what kind of crowd, you know?
I know, - the younger son of the hunters answers. - The pot is your head, the sherdyn is your body, the rake is your hands, the crowd is your legs. If you do not let me spend the night, I will break your head, break your arms and legs, cut your body into pieces.
Well, I see that you are painfully smart, - says the forest man. - Climb on the stove and tell me fairy tales. Yes, such that everything was unprecedented in them, and if you say experienced, I will pull out your hair.
Okay, listen, - says the younger son of the hunters. - Only if you interrupt me, then I'll pull your hair out.
And that's okay, - says the forest man Yag-Mort.
The youngest hunter's son climbed onto the stove and began to tell:
I somehow flew to the sky, flew for three years, finally flew. And in the sky all people walk upside down. “Why are you walking upside down?” I ask them. And they tell me: “Because we walk upside down, because there is nothing to sew boots with, we don’t have bristles.” And I tell them: “Let me sew boots without bristles. Goblin's hair is even better than stubble." That's why I came to you - to pull out your hair.
The forest man Yag-Mort heard this and grabbed his head with both hands.
I won't let you tear your hair! - screams.
You won’t give it, but once you’ve said the word, I’ll tear it out, ”says the youngest son of the hunters.“ Such was our agreement.
He put his hand into the devil's hair, and as much as the hand grabbed, so much he pulled out.
Leshy shrunk all over. And the younger hunter's son again says:
I sewed boots for everyone and went for a walk in the sky. I see - a man on the threshing floor blows oats with a shovel. And from under the oats, the chaff flies visibly-invisibly. I caught this chaff, twisted a rope and began to catch all the ice with that rope. I caught the ice ones, and the water ones follow them themselves. Look, they've already reached the house!
The goblin jumped up - and to the doors.
Why are you deceiving? - says. - No one is here!
And how can I not deceive when you yourself ordered, - says the youngest son of hunters. And again he ran his hand through his hair and pulled out a whole mop of hair.
The forest man Yag-Mort is completely silent, sitting, rubbing his head. And the younger hunter's son again says:
I went on a hunt. I reached the lake, I stand and think: how can I cross to the other side? Suddenly I see: flies are sitting on a tree, a lot of flies. I caught them all, tied them with a thread and grabbed the end of the thread myself. The flies flew and they lifted me up. They brought it to the middle of the lake, and just then the thread broke. I fell into the lake, I'm about to drown. And the ducks were sitting on the lake. I caught one by the leg, well, she pulled me to the shore and dragged me. Here I stand on the shore and do not know what to do. There is no fire - neither dry me, nor warm up. Suddenly I see: a bear is coming. I raised the gun to shoot, and the bear said: “Don’t shoot at me, better tell me what you need?” I lowered the gun and said: "Make fire, I'm cold." And the bear answers me: “How can I make a fire? I have nothing. If you want, sit on my back, I'll take you to where the fire is. I sat on a bear, and he carried me through the forests, through the swamps, through the rivers, through the lakes, and brought me to you. And you do not give fire.
Hey Mishka! - the younger son of the hunters shouted out the window. - Go to the hut, strangle this goblin!
So the forest man Yag-Mort trembled with fear.
Whatever you want, he says, take it, just take the bear away.
No, - says the younger son of the hunters, - let him strangle you, so that you do not leave people without fire.
And again shouting out the window:
Bear, come here!
Oh, don’t let the bear in, the goblin cries, I’ll give you everything, just tell the bear to leave. Here, take a fire stone, take a piece of iron. Hit a stone with a piece of iron, and you will have fire. Take a bag with a shot, no matter how you take out charges from it, it will always be full. Take a self-propelled gun. Take everything, just leave it alive.
No, - says the younger son of the hunters, - this is not enough for me. Give back the straps that you cut out of the brothers' backs.
Take it, - says the goblin, - and take it.
And he led the youngest hunter's son to his pantry. And there all the walls are hung with straps made of human skin.
Why do you keep belts made of human skin? - asks the younger hunters son.
And this, - says the forest man Yag-Mort, - I keep an account of your people, those whom I scared. And there have never been those that scared me, you are the first.
The younger hunter's son hid a stone with a piece of iron in his pocket, exchanged his simple gun for a self-firing one, put a bag of shot over his shoulder, hid two leather belts in his bosom, and the forest man Yag-Mort still gives him healing herbs.
Take it, take it, - he says, - it will come in handy!
They said goodbye, and the youngest hunter's son went on his way back.
His brothers meet him and ask:
Where is your fire? Something is not visible!
And it is hidden here with me, - the younger brother answers and pulls out his stone.
He hit the stone with a piece of iron, the fire immediately broke out. Brothers can't believe their eyes!
Well, give us a try!
Well, try it, - says the younger brother. - Give me your backs, I'll patch your skin!
And he takes out two belts from his bosom.
He attached one strap to the back of the older brother, the other to the back of the middle brother, tied it with healing herbs, and the skin immediately grew to their backs.
Look, next time be smarter! the younger brother says to the elders.
Then they made a big fire, roasted meat, ate, drank, warmed themselves, dried themselves, and returned home with rich booty.
And the forest man Yag-Mort has since been left without everything - he has no fire, no gun with a bag. He can’t do anything to people, he just scares them in vain.
