“The beginning of the art of words in folklore,” as defined by A.M. Gorky organic connections between literature and folklore. 1 Folk poetry flowed into Russian literature, Russian writers relied on it, it spiritualized it, introduced the Russian national principle, enriching their artistic creativity with plots and images, heroes from the people and folk poetic stylistic devices. Literary and folklore connections were based on the deep interest of literature in the spiritual world of the people, in the problem of nationality, and in the development of folklore traditions. Literature relied on folk art and comprehended its moral and aesthetic ideals. Folklore is the breeding ground of literature, its life-giving sources. All Russian literature sought to enrich itself with the wealth of folk poetry. Genres and folklore stories, expressive and visual means are infused into Russian literature and give it national identity. She reveals an ideological and artistic affinity with oral poetry. There is not a single writer who would pass by oral folk poetry, would not reflect folklore traditions in his work and would not turn to folklore.

Folk poetic motifs are reflected with particular depth in the works of A.S. Pushkin. The poet was fond of folk art. “What a delight these fairy tales are! Each is a poem,” he wrote. - What a luxury, what a meaning, what a point in every saying of ours! What gold!”

“Pushkin was the first Russian writer,” noted Gorky, “who paid attention to folk art and introduced it into literature. He decorated folk songs and fairy tales with the brilliance of his talent, but left their meaning and power unchanged.” 2

Folk elements naturally entered into Pushkin's poetry and prose, since it itself was folk, penetrating deeply into the spiritual world. Pushkin was captivated by the people's creative imagination, their imagination, artistic imaginative thinking, and the element of language. The poet followed the principles of folk tales. His fairy tales, modeled after folk tales, “retained the charm and freedom of a fairy-tale miracle” (V.P. Anikin), a folk style. In Pushkin’s fairy tales, as in folk tales, a world of amazing miracles opened up: a golden-domed city “with towers and churches” that arose on a deserted island, and an intricate squirrel that “sings songs and gnaws everything on nuts, but the nuts are not simple, all the shells are golden.” , and thirty-three heroes. In them is the amazing Swan Princess, who “eclipses the light of God during the day, illuminates the earth at night, the moon shines under the scythe, and the star burns in her forehead.” Her image correlates with folklore heroines: “but she herself is majestic, acts like a peahen; but the way he speaks is as if a river is babbling.” Pushkin’s fantastic wonders of folk fiction come from folk tales. Thus, the image of a bajun cat from the fairy tale “Wonderful Children” recorded by Pushkin, represented by a fabulous folk “formula”: “by the sea-lukomoriya there is an oak tree, and on that oak tree there are golden chains, and a cat walks along those chains: it goes up - it tells fairy tales, goes down - sings songs" - is included in Pushkin's poetry as a "scientist cat." The same artistic poetic images are present here as in folk poetry. Pushkin himself, in the poem “Ruslan and Lyudmila,” characterizes the fairy-tale world he depicts as an extraordinary, fantastic world:

“There are miracles there: a goblin wanders there, a mermaid sits on the branches;

In his world there are sorcerers, and heroes, and a princess, and a brown wolf, and a stupa with Baba Yaga, and Tsar Koschey. And all these poetic images of fairy tales are originally Russian, national. The poet emphasizes: “There is a Russian spirit there... it smells like Russia!” This is the poetic nationality of Pushkin’s lines. The poem “Ruslan and Lyudmila” is based on folk fairy-tale traditions: the fairy-tale plot is the kidnapping of the heroine, the hero’s search for her, overcoming various obstacles, folk-traditional fairy-tale miracles, a happy ending. Pushkin relies on folk epic traditions. The action takes place, as in the epics, in ancient Kyiv, in the high gridna Vladimir the Sun is feasting. The feast is also depicted in an epic manner. The main character Ruslan is like the epic heroes. His features are hyperbolic and heroic. He liberates Kyiv from the Pechenegs, whom he fights alone. The element of folk speech, expressed in proverbs and sayings, is also striking:

“Even though the forehead is wide, the brain is small!

I’m driving, I’m not whistling, and when I get there, I won’t let you down!” 4

Folk poetic motifs are used by Pushkin in his other works. Folklore themes, motifs and plots act as a means of characterizing folk life, psychology and aesthetic ideas of the people. People's "robber" folklore is included in the plot of the story "Dubrovsky". Folk poetry is widely used in “The Captain's Daughter” in epigraphs and proverbs. With the help of folk proverbs, songs, and fairy tales, characteristics of Pugachev and the Pugachevites are created. Pushkin also writes about the “habits of dear old times” in the novel “Eugene Onegin”, talking about the village life of the Larin family:

“They kept in life the peaceful Habits of dear old times;

At Shrovetide they had Russian pancakes;

Twice a year they fasted; They loved the round swing, the Podblyudny songs, the round dance...” 5:

• HELL. Soimanov writes:

“Pushkin’s poetry grows on a native basis, this is its enormous strength, charm and enduring value. He boldly introduces folklore into literature, largely predetermining the ways of its further development.” 6 Read also other articles in the section

“The word “fairy tale” is used to describe moralizing stories about animals, fairy tales full of miracles, intricate adventurous stories, and satirical anecdotes. Each of these types of oral folk prose has its own distinctive features: its own content, its own themes, its own system of images, its own language... These tales differ not only thematically, but in the entire character of their images, compositional features, artistic techniques... in their entire style.” 1

Characteristic a sign of a fairy tale is poetic fiction, and the obligatory element is fantastic. This is especially evident in fairy tales. The tale does not claim to be authentic in its narrative. The action in it is often transferred to the vague “far away kingdom, thirtieth state.” This is also emphasized by the remarks of the storytellers themselves, who perceive the fairy tale as fiction, with all its fantastic images: a flying carpet, an invisible hat, running boots, a self-assembled tablecloth, etc. The storyteller takes the listener into a fairy-tale world that lives in its own way laws Fairy tales depict not only fantastic faces and objects, but also real phenomena are presented in fantastic lighting. At the same time, moralizing, propaganda of goodness, justice, and truth are constantly present in fairy tales.

Fairy tales are distinguished by their national characteristics, but at the same time they have an international origin. The same fairy tales appear in the folklore of different countries, which partly brings them together, but they are also different, since they reflect the national characteristics of the life of a particular people.

Like any genre of folklore, a fairy tale retains the features of individual creativity, and at the same time is the result of the collective creativity of the people who have carried the fairy tale through the centuries. The fairy tales of each people specifically reflect the reality on the basis of which they existed. Fairy tales of the peoples of the world reflect common themes, plots, images, stylistic and compositional techniques. They are characterized by a general democratic orientation. Fairy tales express people's aspirations, the desire for happiness, the struggle for truth and justice, and love for the homeland. Therefore, fairy tales of the peoples of the world have much in common. At the same time, each nation creates its own unique and original fairy-tale epic.

Russian fairy tales are usually divided into the following types: about animals, magical and everyday ones. The plot is the main feature of a fairy tale, in which dream and reality are contrasted. The characters are contrastingly opposite. They express good and evil (beautiful and ugly). But good always wins in a fairy tale.

In many proverbs, fairy tales are compared with songs: “a fairy tale is a fold, and a song is a reality,” “a fairy tale is a lie, and a song is the truth.” This suggests that the fairy tale tells about events that cannot happen in life. The origin of the term “fairy tale” is interesting. In Ancient Rus', the word “fable”, “fable”, from the verb “bayat” was used to denote the genre of fairy tale, and storytellers were called “bakhars” 2. The earliest information about Russian fairy tales dates back to the 12th century. In the monument of ancient Russian literature “The Lay of the Rich and the Wretched,” in the description of a rich man going to bed, among the servants around him, those who “butt” and “blaspheme” are mentioned, that is, they tell fairy tales. This first mention of the fairy tale fully reflected the contradictory attitude towards it. On the one hand, a fairy tale is a favorite entertainment and amusement, on the other hand, it is branded and persecuted as something demonic, shaking the foundations of ancient Russian life.

Already in Ancient Rus', the main features of the poetics of fairy tales were formed, which influenced the ancient Russian scribes. In Russian chronicles you can find many fairy-tale phrases and images. There is no doubt that the fairy tale influenced the famous 13th-century monument “The Prayer of Daniel the Imprisoner,” in which the author, along with book quotations, uses fairy-tale elements.

In the historical and memoir literature of the 16th-17th centuries one can find a number of references to the fairy tale, proving that at that time the fairy tale was widespread among various segments of the population.

“Tsar Ivan IV could not sleep without the stories of the bakhar. Three blind elders were usually waiting for him in the bedchamber, who took turns telling him fairy tales and fables. Famous storytellers include Vasily Shuisky, Mikhail and Alexei Romanov. As is clear from “Notes on fools, holy fools and others,” cited by I. Zabelin, storytellers were rewarded for the fables that they told, “according to the sovereign, the Tsar and the Grand Duke of this Rus' named order,” either azure cloth, or veal boots, or English cherry caftan." 3

Foreign travelers mention that Russians in the 17th century amused themselves by listening to fairy tales during feasts.

MAGICAL TALES

9. IVAN SUCHENKO AND BELY POLYANIN

The tale begins from Sivka, from Burka, from Kaurka’s things. On the sea, on the ocean, on an island on Buyan there is a baked bull, next to him there are crushed onions. And three young men walked, they came in and had breakfast, and then they go on - they boast, they amuse themselves: “We, brothers, were at such and such a place, we ate more than a village woman of dough!” This is a saying, a fairy tale will come.

In a certain kingdom, in a certain state, there lived a king on a smooth place, as if on a tablecloth, and had never had children. A beggar came before him. The king tortures him: “Do you know what I can do so that I can have children?” He answers him: “Gather together boys and seven-year-old girls, so that the girls strain, and the boys weave a net in one night. Use that net to catch golden-finned bream in the sea and let the queen eat it.”

So we caught a goldenfin bream and took it to the kitchen to fry. The cook cleaned and washed the bream, threw the guts to the dog, gave the slops to three mares to drink, gnawed the bones herself, and the queen ate the fish. So at once the queen gave birth to a son, and the cook to a son, and the dog to a son, and three mares foaled three foals. The Tsar gave them all names: Tsarenko Ivan, Povarenko Ivan and Suchenko Ivan.

They are growing, good fellows, by leaps and bounds, not by hours, but by minutes, they have grown big, and Ivan Suchenko sends Ivan Tsarevich to the Tsar: “Go and ask the Tsar to allow us to saddle those three horses that the mares brought, and go take a walk around the city.” The king allowed it. They saddled their horses, rode out of the city and began to say among themselves: “Rather than live with the father and the king, we’d better go to foreign lands!” So they bought iron, made themselves a mace - each mace was nine pounds, and drove the horses.

A little later Ivan Suchenko says: “How will we, brothers, keep the path when we have neither an elder nor a younger one? We need to do this so that we have an older brother.” Tsarenko says that my father made me the eldest, and Suchenko - his, that we need to try our strength - to throw in the direction of the arrow. The arrows are thrown one after another, first Tsarenko Ivan, after Tsarenko - Povarenko, after Povarenko - Suchenko. They are not going far, not close - Tsarenkova’s arrow is already lying, a little further away Povarenkova’s arrow has fallen, and Suchenkova is nowhere to be seen! They all go forward and forward - and they drove far away into the thirtieth kingdom, into another state - right there lies Suchenkov’s arrow.

Then they decided: Tsarenko would be the younger brother, Povarenko would be the older brother, and Suchenko would be the oldest, and they set off on their way again. They look - the steppe spreads out in front of them, on that steppe a tent is pitched, a horse stands near the tent, eats spring wheat, and drinks it down with honey. Suchenko sends Ivan Tsarevich: “Go and find out: who is in the tent?” Here Tsarenko comes to the tent, and there is Bely Polyanin lying on the bed. And Bely Polyanin hit him on the forehead with his little finger - Tsarenko fell, he took him and threw him under the bed. Suchenko sends Ivan Povarenok. Bely Polyanin hit this one on the forehead with his little finger and threw him under the bed. Suchenko waited and waited, but nothing came. He comes running there himself, as soon as he hits White Polyanin once - he’s right in the eye! After he took him out of the tent, a fresh breeze smelled, White Polyanin came to life and asked: “Don’t kill me, take me for your youngest brother!” Ivan Suchenko pardoned him.

So all four brothers saddled their horses and rode through forests and groves. Whether it was a long or short drive, there stood in front of them a two-story house under a golden roof. We entered this house - everything was clean, everything was tidy, there were plenty of drinks and food, but there were no living people. We thought and thought and decided to live here for now and while away the days. In the morning, the three brothers went hunting, and left Tsarevich Ivan at home to look after the household. He cooked and fried all sorts of things for dinner, sat on a bench and smoked a pipe. Suddenly, an old grandfather rides in a mortar, propped up by a pusher, a seven-fathom ledge, and begs for alms. Tsarenko gives him whole bread, his grandfather doesn’t take the bread, he takes it, with a hook and a mortar, pounding and pounding, he took off the skin right up to his shoulders, rubbed it with floor and threw it under the floor... The brothers returned from the hunt and asked Tsarenko: “No one has you were not there?" - “I didn’t see anyone, who are you?” - “No, we didn’t see it either!”

The next day Ivan Povarenko stayed at home, and they went hunting. He made dinner, sat on a bench and smoked a pipe - the grandfather was already riding in a mortar, propped up by a pusher, under him was a seven-fathom-long carpet, and begged for alms. The cook gives him a loaf of bread, he doesn’t take it for the loaf, but for it, with a crochet hook and a mortar, pounding and pounding, he removes the skin right up to his shoulders, rubs it with the floor and throws it under the floor... The brothers arrived from the hunt: “Have you seen anyone? » - “No, no one, and you?” - “And so do we!”

On the third day, Bely Polyanin remained at home. He made dinner, sat on a bench and smoked a pipe - the grandfather was already riding in a mortar, propped up by a pusher, under him was a seven-fathom-long carpet, and begged for alms. White Polyanin gives him a loaf of bread, he doesn’t give it for the loaf, but for him, with a crochet hook and a mortar, pounding and pounding, he took off the skin right up to his shoulders, rubbed it with floor and threw it under the floor... The brothers arrived from the hunt: “Have you seen anyone? » - “No, no one, and you?” - “And so do we!”

On the fourth day, Ivan Suchenko stayed at home. He made dinner, sat down on a bench and smoked a pipe - the old grandfather was already riding in the mortar again, propped up by a pusher, under him was a carpet, seven fathoms lith, and begging for alms. Suchenko gives him a bun, he doesn’t give it for the bun, but for him, with a hook and into a mortar - the mortar breaks. Ivan Suchenko grabbed his grandfather by the head, dragged him to a willow stump, split the stump in two and stuck his grandfather’s beard into the crevice, and he himself into the upper room. Here are his brothers riding, talking among themselves. “What, brothers, did nothing happen to you? - asks Tsarenko. “And my shirt has completely dried to my body!” - “Well, we got it! You can't touch the back. Damn grandfather! That’s right, he ripped off Suchenka too.” We arrived home: “What, Suchenko Ivan, didn’t you have anyone?” - “There was one nahab, so I set him in my own way!” - “What did you do to him?” - “He split the stump and put in the beard.” - “Let's go have a look!” We came to see my grandfather, but there was no trace of him! When he got into a vice, he began to struggle, to tear, and finally uprooted the entire stump and took it with him to the next world, and from the other world he came to his home under a golden roof.

The brothers followed in his footsteps, walked and walked - there was a mountain: in that mountain there was ice, they took it, opened it, tied a stone to the rope and lowered it into the hole. They took out the bottom with a stone, pulled it back and tied it to Ivan Suchenok’s rope. Suchenko says: “In three days, when I shake the rope, pull me out now!” So they lowered him to the other world. He remembered about the princesses who were stolen to the next world by three serpents: “I’ll go and prank them!”

He walked and walked - there was a two-story house, a girl came out of there: “Why, Russian man, are you walking near our yard?” - “What kind of demand are you? Give me some water in advance to wash my eyes, feed me, give me something to drink, and then ask.” She brought him water, fed him, gave him something to drink and led him to the princess. “Hello, beautiful princess!” - “Hello, good fellow! Why did you come here? - “For you, I want to fight with your husband.” - “Oh, you won’t take me away! My husband is very strong, with six heads!” - “I will fight with only one, as God helps me!”

The princess hid him behind the door - the kite was already flying. “Ugh, Russian bone stinks!” “You, darling, flew in Rus' and smelled Russian bones!” says the princess, serving him dinner, and she sighed heavily. “Why, my dear, are you sighing so heavily?” - “How can I not sigh! I've been with you for four years, I haven't seen either your father or mother. Well, if one of my relatives came here, what would you do to him?” - "What did you do? I would drink and go out with him.”

Ivan Suchenko comes out from behind the door to those speeches. “Ah, Suchenko! Hello, why did you come: to fight or to make peace?” - “Let's fight! Blow point!” The serpent blew - he had a cast iron dot with silver rims, and Suchenko blew - he had a silver one with gold rims... He hit the serpent once and killed it to death, burned it to ashes, and let it go to the wind. The princess gave him the ring, he took it and moved on.

Walked and walked - again a two-story house. A girl came out to meet him and asked: “Why are you, Russian man, walking near our yard?” - “What kind of demand are you? Give me some water in advance to wash my eyes, feed me, give me something to drink, and then ask!” So she brought him water, fed him, gave him something to drink, and took him to the princess. “Why did you come?” - says the princess. “For you, I want to fight with your husband.” - “Where are you going to fight with my husband! My husband is very strong, with nine heads!” - “I am alone, let me fight with him, as God helps me!”

The princess hid the guest behind the door - the serpent was already flying. “Ugh, that stinks like Russian bone!” - “You were the one who flew around Rus', smelling Russian bones!” - says the princess. She began to serve dinner and sighed heavily. “Why are you sighing, darling?” - “How can I not sigh when I see neither my father nor my mother. What would you do if one of my relatives came here?” - “I would drink and walk with him.”

Ivan Suchenko comes out from behind the door. “Ah, Suchenko! “Hello,” says the serpent. “Why did you come here: to fight or to make peace?” - “Let's start fighting! Blow point!” The serpent blew - he had a cast iron dot with silver rims, and Ivan Suchenko blew - he had a silver one with gold rims. He hit the serpent and killed it to death, burned it to ashes, and let it go to the wind. The princess gave him the ring, he took it and moved on.

The same house with two floors walked and walked again. A girl came out to meet me: “Why, Russian man, are you walking near our yard?” - “First of all, give me some water to wash my eyes, feed me, give me something to drink, and then ask!” She brought him water, fed him, gave him something to drink, and took him to the princess. “Hello, Ivan Suchenko! Why did you come? - “For you, I want to take you away from the serpent.” - “Where can I take it from you?” My husband is very strong, with twelve heads!” - “I’m with one, but I’ll fight him, if God helps!”

He enters the upper room, and there the twelve-headed serpent is sleeping: as the serpent sighs, the whole ceiling moves along! And his forty-pound mace stands in the corner. Ivan Suchenko put his mace in the corner and took the serpent’s. He swung it like a snake would strike - there was a roar throughout the yard! The roof of the house was torn off! Ivan Suchenko killed the twelve-headed serpent, burned it to ashes, and let it go to the wind. The princess gives him a ring and says: “We will live with me!” And he calls her with him. “How can I give up my wealth?” She took her wealth, folded it into a golden egg and gave it to Ivan Suchenko, he put that egg in his pocket and walked with her back to her sisters. The eldest princess rolled her wealth into a silver egg, and the youngest into a copper egg, and they gave it to him.

The four of them arrive at the hole. Ivan Suchenko tied the smaller princess and shook the rope. “When they pull you up,” he says, “then call out: Tsarenko! He will respond: ha! And you say: I’m yours!” Then he tied another princess and again shook the rope so that they would pull him up: “As soon as they pull you out, call out: Cook! He will respond: ha! And you say: I’m yours!” He began to tie the third princess to the rope and said to her: “As soon as they pull you out, you remain silent - you will be mine!” They pulled out this princess, she is silent. So Bely Polyanin got angry and, as they began to pull Ivan Suchenko, he cut the rope.

Suchenko fell, got up and walked to his old grandfather. His grandfather tortures him: “Why did you come?” - “Fight!” They started to fight. They fought and fought, got tired and rushed to the water. The grandfather made a mistake, he gave Suchenko strong water to drink, and he drank the plain one. Ivan Suchenko began to master. The grandfather says to him: “Don’t kill me! Take a flint, a steel and three types of wool from the cellar - they will come in handy in trouble.” Ivan Suchenko took flint, steel and three types of wool.

He turned off the fire and scorched the gray wool - a gray horse was running towards him, trash was flying from under his hooves, steam was pouring out of his mouth, and a column of smoke was coming out of his ears. “How much time will it take before you take me to the next world?” - “And as much as people need to cook lunch!” Suchenko burned the black wool - a black horse runs, clothes fly from under its hooves, steam rises from its mouth, smoke pours out of its ears. “Will you soon take me to the next world?” - “People won’t have time to have lunch!” He burned the red fur - a red horse runs, trash flies from under its hooves, steam rises from its mouth, smoke pours out of its ears. “Will you soon take me to the next world? - “You won’t have time to spit!” He sat on that horse and found himself on his own land.

Comes to the goldsmith. “I,” he says, “will be your assistant!” The younger princess orders the goldsmith: “Make me a gold ring for my wedding!” He took on that job, and Ivan Suchenko said: “Wait, I’ll make you a ring, and you give me a bag of nuts.” The goldsmith brought him a bag of nuts. Ivan Suchenko ate the nuts, broke the gold with a hammer, took out the princess’s ring, cleaned it and gave it to the owner. The princess comes on Saturday to get the ring, she took a look. “Oh, what a beautiful ring! I gave this to Ivan Suchenko, but he is no longer in this world!” And he asks the goldsmith to come to his wedding.

The next day the goldsmith went to the wedding, but Ivan Suchenko stayed at home, singed the gray wool - a gray horse was running towards him. “What are you asking me for?” - “We need to tear down the pipe at the wedding house!” - “Sit on me, look into my left ear, look into my right!” He looked into his left ear, and looked out into his right - and became such a fine fellow that he could neither say it in a fairy tale nor write it with a pen. He jumped up and removed the pipe from the house, then everyone screamed, got scared, and the wedding broke up.

Another princess brought gold and asked to make a ring. Ivan Suchenko says to the goldsmith: “Give me two bags of nuts, I’ll make you a ring.” - "Well? Do It". Suchenko ate the nuts, broke the gold with a hammer, took out the princess’s ring, cleaned it and gave it away. The princess saw the ring: “Oh, how nice! I gave exactly this to Ivan Suchenko, but now he is no longer in this world!” She took the ring and invited the goldsmith to the wedding.

He went to the wedding, and Ivan Suchenko burned the black wool - a black horse is running. “What do you ask of me?” - “We need to rip the roof off the wedding house.” - “Sit on me, look into my left ear, look into my right ear!” He looked into his left ear, looked out into his right - he became a great fellow! The horse carried him so fast that he tore the roof off the house. Everyone screamed and started shooting at the horse, but they didn’t hit. The wedding was over again.

So the eldest princess asks for a ring to be made for her. “I didn’t want to marry Bely Polyanin,” he says, “yes, apparently, God judged it that way!” Ivan Suchenko says to the goldsmith: “Give me three bags of nuts, I’ll make you a ring.” Again he ate the nuts, broke the gold with a hammer, took out the princess’s ring, cleaned it and gave it away. On Saturday the princess comes for the ring and looks at it: “Oh, what a nice ring! My God! Where did you get this ring? This is exactly what I gave to the one I loved.” And he asks the goldsmith: “Come to my wedding tomorrow!”

The next day the goldsmith went to the wedding, but Ivan Suchenko stayed at home, burned the red wool - a red horse was running. “What do you ask of me?” - “Carry me as you wish, as long as we go forward and rip off the ceiling on the wedding house, and go back and take Bely Polyanin by the forelock!” - “Sit on me, look into my left ear, look into my right!” The red horse carried him very, very fast.

Driving there, Suchenko removed the ceiling from the house, and driving back, he grabbed White Polyanin by the forelock, rose high up and threw him to the ground: White Polyanin broke into pieces. And Ivan Suchenko went down, hugged and kissed his bride. Ivan Tsarevich and Povarenko were delighted with him. They all got married to beautiful princesses and began to live together richly and happily.

The saying “From the sivka, from the burka, from the things of the kaurka...” begins a whole series of Russian, Belarusian and Ukrainian fairy tales. The fairy tale belongs to the type of plots about snake fighting on a bridge (here - toku), for which the traditional motives are the miraculous birth of three heroes by a queen, a cook and a dog from a gold-finned fish eaten by a gold-finned fish, competitions between heroic brothers and the choice of the eldest.

In most East Slavic tales of this type, the hero is the son of a dog and in many - the son of a mare or cow. The names and nicknames of the main characters are typical for Ukrainian fairy tales about snake fighting. The episode of the meeting, duel and fraternization of the hero with the White Polyanin is also found in other fairy tales about the hero falling into the next world. Also typical in the fairy tale are episodes where the heroes collide with a demonic bearded old man. In this fairy tale, in some attributes he resembles Baba Yaga: just like her, he rides in a mortar, is supported by a pusher, and gives the hero wonderful horses. Most often, in fairy tales about the underground kingdoms, the hero is carried into the world not by a wonderful horse, but by a huge bird. There are peculiar details in the episodes of Ivan Suchenko’s service with the goldsmith and the reprisal against Bely Polyanin, the imaginary savior of the princesses.

10. THE FROG QUEEN

In a certain kingdom, in a certain state, there lived a king and a queen; he had three sons - all young, single, such daredevils that neither could be said in a fairy tale, nor written with a pen; the youngest was called Ivan Tsarevich. The king says this to them: “My dear children, take an arrow for yourself, pull tight bows and shoot them in different directions; In whose yard the arrow will fall, make your match there.” The elder brother shot an arrow - it fell on the boyar's yard, right opposite the maiden's mansion; The middle brother fired - the arrow flew to the merchant's yard and stopped at the red porch, and the younger brother fired - the arrow fell into a dirty swamp, and was picked up by a frog. Tsarevich Ivan says: “How can I take the frog for myself? The frog is no match for me! - “Take it!” - the king answers him. “You know, this is your fate.”

So the princes got married: the eldest to a hawthorn tree, the middle to a merchant’s daughter, and Ivan Tsarevich to a frog. The king calls them and orders: “So that your wives bake me soft white bread by tomorrow.”

Ivan Tsarevich returned to his chambers sadly, hanging his head below his shoulders. “Kwa-kwa, Ivan Tsarevich! Why did you become so twisted? - the frog asks him. “Did Al hear an unpleasant word from his father?” - “How can I not spin? My sovereign father ordered you to make soft white bread by tomorrow.” - “Don’t worry, prince! Go to bed and rest; The morning is wiser than the evening!" She put the prince to bed and threw off her frog skin - and turned into a maiden soul, Vasilisa the Wise; went out onto the red porch and shouted in a loud voice: “Nannies! Get ready, get ready, prepare soft white bread, the kind I ate, ate at my dear father’s.”

The next morning, Tsarevich Ivan woke up, the frog’s bread had been ready for a long time - and so glorious that you couldn’t even think of it, couldn’t imagine it, only say it in a fairy tale! The bread is decorated with various tricks, on the sides you can see royal cities and outposts. The king thanked Ivan Tsarevich on that bread and immediately gave an order to his three sons: “So that your wives weave me a carpet in one night.” Ivan Tsarevich returned sadly, hanging his head below his shoulders. “Kwa-kwa, Ivan Tsarevich! Why did you become so twisted? Did Al hear a cruel, unpleasant word from his father? - “How can I not spin? My sovereign father ordered that a silk carpet be woven for him in one night.” - “Don’t worry, prince! Go to bed and rest; The morning is wiser than the evening!" She put him to bed, and she shed her frog skin and turned into a maiden soul, Vasilisa the Wise; went out onto the red porch and shouted in a loud voice: “Nannies! Get ready, get ready to weave a silk carpet - so that it’s like the one I sat on with my dear father!”

As said, so done. The next morning Ivan Tsarevich woke up, the frog’s carpet had been ready for a long time - and it was so wonderful that you couldn’t even think of it, couldn’t imagine it, except in a fairy tale. The carpet is decorated with gold and silver and intricate patterns. The tsar thanked Tsarevich Ivan on that carpet and immediately gave a new order for all three princes to come to him for inspection together with their wives. Again Tsarevich Ivan returned sadly, hanging his head below his shoulders. “Kwa-kwa, Ivan Tsarevich! Why are you freaking out? Did Ali hear an unfriendly word from his father? - “How can I not spin? My sovereign father ordered me to come with you to the inspection; how I will show you to people! - “Don’t worry, prince! Go alone to visit the king, and I will follow you; when you hear knocking and thunder, say: it’s my little frog on his way in the box.”

So the older brothers came to the review with their wives, dressed up and dressed up; They stand and laugh at Ivan Tsarevich: “Why, brother, did you come without a wife? At least he brought it in a handkerchief! And where did you find such a beauty? Tea, all the swamps came out? Suddenly there was a great knock and thunder - the whole palace shook; the guests were greatly frightened, jumped up from their seats and did not know what to do; and Ivan Tsarevich says: “Don’t be afraid, gentlemen! This is my little frog in a box that has arrived.” A gilded carriage, harnessed to six horses, flew up to the royal porch, and out came Vasilisa the Wise - such a beauty that you couldn’t even think of it, couldn’t imagine it, only say it in a fairy tale! She took Ivan Tsarevich by the hand and led him to the oak tables and the stained tablecloths.

The guests began to eat, drink, and have fun; Vasilisa the Wise drank from the glass and poured the last of it down her left sleeve; She bit the swan and hid the bones behind her right sleeve. The wives of the older princes saw her tricks, let’s do the same for ourselves. After Vasilisa the Wise went to dance with Ivan Tsarevich, she waved her left hand - a lake became, waved her right - and white swans swam across the water; the king and guests were amazed. And the older daughters-in-law went to dance, waved their left hands - they splashed the guests, waved their right hands - the bone hit the king right in the eye! The king became angry and dishonestly drove them away.

Meanwhile, Ivan Tsarevich took a moment, ran home, found a frog skin and burned it over a high fire. Vasilisa the Wise arrives, she missed it - there is no frog skin, she became depressed, sad and said to the prince: “Oh, Ivan Tsarevich! What have you done? If you had waited a little, I would have been yours forever; and now goodbye! Look for me far away, in the thirtieth kingdom - near Koshchei the Immortal.” She turned into a white swan and flew out the window.

Ivan Tsarevich cried bitterly, prayed to God in all four directions and went wherever his eyes led him. Whether he walked close or far, long or short, an old man came across him: “Hello,” he said, “good fellow!” What are you looking for, where are you going?” The prince told him the owl's misfortune. “Oh, Ivan Tsarevich! Why did you burn the frog's skin? You didn’t put it on, it wasn’t yours to take it off! Vasilisa the Wise was born more cunning and wiser than her father; For this he became angry with her and ordered her to be a frog for three years. Here's a ball for you; wherever he goes, follow him boldly.”

Ivan Tsarevich thanked the old man and went to get the ball. He walks through an open field and comes across a bear. “Let me,” he says, “let me kill the beast!” And the bear warned him: “Don’t hit me, Ivan Tsarevich! I’ll be useful to you someday.” He goes further, lo and behold, and a drake flies above him; The prince took aim with his gun and was about to shoot the bird, when suddenly it announced in a human voice: “Don’t hit me, Ivan Tsarevich! I’ll be useful to you myself.” He regretted it and moved on. A sideways hare runs; The prince again grabbed his gun, began to aim, and the hare announced to him in a human voice: “Don’t hit me, Ivan Tsarevich! I’ll be of use to you myself.” Ivan Tsarevich took pity and went further - to the blue sea, he saw a pike fish lying on the sand, dying. “Ah, Ivan Tsarevich,” proclaimed the pike, “have mercy on me, let me into the sea.” He threw her into the sea and walked along the shore.

Whether long or short, the ball rolled towards the hut; The hut stands on chicken legs, turning around. Tsarevich Ivan says: “Hut, hut! Stand in the old way, as your mother did, with your front to me and your back to the sea.” The hut turned its back to the sea, and its front to it. The prince entered it and saw: on the stove, on the ninth brick, Baba Yaga’s bone leg was lying, her nose had grown into the ceiling, snot was hanging over the threshold, her tits were wrapped on a hook, she was sharpening her teeth. “Hey you, good fellow! Why did you come to me?” - Baba Yaga asks Ivan Tsarevich. “Oh, you old bastard! You should have fed me, a good fellow, and given me something to drink, steamed me in a bathhouse, and then you would have asked.”

Baba Yaga fed him, gave him something to drink, and steamed him in a bathhouse; and the prince told her that he was looking for his wife Vasilisa the Wise. “Oh, I know! - said Baba Yaga. - She is now with Koshchei the Immortal; it is difficult to get her, it is not easy to deal with Koshchei; measure it at the end of a needle, that needle is in an egg, that egg is in a duck, that duck is in a hare, that hare is in a chest, and the chest stands on a tall oak tree, and Koschey protects that tree like his own eye.”

Yaga pointed out where this oak grows; Ivan Tsarevich came there and didn’t know what to do, how to get the chest? Suddenly, out of nowhere, a bear came running and uprooted the tree; the chest fell and broke into pieces, a hare ran out of the chest and ran at full speed; lo and behold, another hare was chasing him, caught up, grabbed him and tore him to shreds. The duck flew out of the hare and rose high, high; flies, and the drake rushed after her, when he hit her, the duck immediately dropped the egg, and that egg fell into the sea. Ivan Tsarevich, seeing the inevitable misfortune, burst into tears; suddenly a pike swims up to the shore and holds an egg in its teeth; he took that egg, broke it, took out a needle and broke off the tip: no matter how much Koschey fought, no matter how much he rushed in all directions, he had to die! Ivan Tsarevich went to Koshchei’s house, took Vasilisa the Wise and returned home. After that they lived together happily ever after.

11. SIVKO-BURKO

Once upon a time there lived an old man; he had three sons, the third from Ivan the Fool, who did nothing but sit on the stove in the corner and blow his nose. The father began to die and said: “Children! When I die, you each take turns going to my grave to sleep for three nights,” and he died. The old man was buried. Night comes; The big brother needs to spend the night at the grave, but he is too lazy, afraid of something, and he says to his little brother: “Ivan is a fool! Go to your father’s grave and spend the night for me. You’re not doing anything!”

Ivan the Fool got ready, came to the grave, and lies there; at midnight the grave suddenly parted, the old man came out and asked: “Why didn’t your son come?” - “And he sent me, father!” - “Well, your happiness!” The old man whistled and whistled with a heroic whistle: “Sivko-burko, prophetic funnel!” Sivko runs, only the earth trembles, sparks fly out of his eyes, and a column of smoke comes out of his nostrils. “Here is a good horse for you, my son; and you, horse, serve him as you served me.” The old man said this and lay down in the grave.

Ivan the Fool stroked and caressed Sivka and let him go, and went home himself. At home, the brothers ask: “What, Ivan the Fool, did you spend the night okay?” - “Very well, brothers!” Another night comes. The middle brother also does not go to spend the night at the grave and says: “Ivan the fool! Go to the priest’s grave and spend the night for me.” Ivan the Fool, without saying a word, got ready and drove off, came to the grave, lay down, and waited for midnight. At midnight, the grave also opened, the father came out and asked: “Are you the middle son?” “No,” says Ivan the Fool, “it’s me again, father!”

The old man gave a nut in a heroic voice and whistled with a brave whistle: “Sivko-burko, prophetic funnel!” Burko runs, only the earth trembles, flames blaze from his eyes, and a column of smoke comes out of his nostrils. “Well, burko, as you served me, so serve my son. Go now!” Burko ran away; the old man went to his grave, and Ivan the Fool went home. The brothers ask again: “How did it feel, Ivan the Fool, did you spend the night?” - “Very well, brothers, okay!”

On the third night it was Ivan’s turn; He didn’t wait around, got ready and went. Lies on the grave; at midnight the old man came out again, he already knew that Ivan the Fool was here, he gave a nut in a heroic voice, and whistled with a valiant whistle: “Sivko-burko, prophetic funnel!” The funnel runs, only the earth trembles, flames blaze from its eyes, and a column of smoke comes out of its nostrils. “Well, Voronko, as you served me, so serve my son.” The old man said this, said goodbye to Ivan the Fool, and went to his grave. Ivan the Fool stroked the funnel, looked and let go, and went home himself. The brothers ask again: “How did it feel, Ivan the Fool, did you spend the night?” - “Very well, brothers!”

They live; two brothers work, but Ivan the Fool does nothing. Suddenly a cry from the king: if anyone tears the princess’s portrait from the house through many logs, he will give her in marriage. The brothers gather to see who will tear down the portrait. Ivan the Fool sits on the stove behind the chimney and shouts: “Brothers! Give me some horse, I’ll go and have a look.” - “Eh! - the brothers got angry at him. - Sit, fool, on the stove; what are you going to do? Make people laugh, or something!” No, there is no retreat from Ivan the Fool! The brothers could not fight back: “Well, you fool, take that three-legged filly!”

They left on their own. Ivan the Fool followed them into an open field, into a wide expanse; he got off the mare, took her, slaughtered her, took off her skin, hung her on the cattle, and threw away the meat; he whistled with a valiant whistle, and said in a heroic voice: “Sivko-burko, prophetic funnel!” Sivko runs, only the earth trembles, flames blaze from his eyes, and a column of smoke comes out of his nostrils. Ivan the Fool climbed into one ear - got drunk and ate, came out in the other - got dressed, he became such a fine fellow that even his brothers wouldn’t recognize him! He sat down on the sivka and went to tear off the portrait.

There were no visible or invisible people here; They saw the young man and everyone started watching. Ivan the Fool overtook him with all his might, his horse galloped, and the portrait was only missed by three logs. They saw where they came from, but didn’t see where they went! He let go of the horse, came home himself, and sat down on the stove. Suddenly the brothers arrive and say to their wives: “Well, wives, what a fine fellow he has come, we have never seen anything like this! The portrait was not reached only after three logs. We saw where he came from; didn’t see where he went. He’ll come again…” Ivan the Fool sits on the stove and says: “Brothers, wasn’t I here?” - “Where the hell should you be! Sit, you fool, on the stove and wipe your nose.”

Time is running. The same cry from the king. The brothers began to gather again, and Ivan the Fool said: “Brothers, give me a horse sometime.” They answer: “Stay at home, fool! You will begin to transfer another horse!” No, they couldn’t fight back, they ordered to take the lame mare again. Ivan the Fool managed that one too, slaughtered it, hung the skin on the cattle, and threw away the meat; he whistled with a valiant whistle, and said in a heroic voice: “Sivko-burko, prophetic funnel!”

Burko runs, only the earth trembles, flames blaze from his eyes, and a column of smoke comes out of his nostrils. Ivan the Fool climbed into the right ear - got dressed, jumped out to the left - became a fine fellow, jumped on his horse, rode off; I couldn't get the portrait only for two logs. They saw where they came from, but didn’t see where they went! Burka let him go, and he went home, sat down on the stove, and waited for his brothers. The brothers arrived and said: “Women! The same fellow came again, but he didn’t get the portrait for only two logs.” Ivan the Fool says to them: “Brothers, wasn’t I here?” - “Sit down, fool! Where the hell was it!”

After a little while, the king called again. The brothers began to get ready, and Ivan the Fool asked: “Give me, brothers, some kind of horse; I’ll go and have a look.” - “Stay at home, you fool! How far will you transfer our horses?” No, they couldn’t fight back, they fought and fought, and they ordered to take the thin mare; they left on their own. Ivan the Fool managed that one too, stabbed it, abandoned it; he whistled with a valiant whistle, and said in a heroic voice: “Sivko-burko, prophetic funnel!” The funnel runs, only the earth trembles, flames blaze from its eyes, and a column of smoke comes out of its nostrils.

Ivan the Fool climbed into one ear, got drunk and ate, came out in the other, dressed like a charmer, mounted his horse and rode off. As soon as I reached the royal palace, I tore off the portrait and my fly. They saw where they came from, but didn’t see where they went! He also let go of the funnel, went home, sat on the stove, waiting for his brothers. The brothers arrived and said: “Well, housewives, the same fellow who caught up with us today, tore off the portrait.” Ivan the Fool sits at the pipe and shouts: “Brothers, wasn’t I here?” - “Sit down, fool! Where the hell have you been!

After a little time, the tsar held a ball and convened all the boyars, governors, princes, Duma members, senators, merchants, townspeople and peasants. And Ivan’s brothers went; Ivan the Fool didn’t lag behind, he sat down somewhere on the stove behind the chimney, looking at him with his mouth open. The princess treats the guests, brings beer to everyone and watches to see if anyone wipes himself with his fly? - he is her fiancé. Only no one wiped themselves off; but she didn’t see Ivan the Fool, she walked around. The guests left. The next day the king held another ball; again they didn’t find the culprit who tore off the fly.

On the third day, the princess also began to bring beer to the guests from her own hands; I walked around everyone, no one wiped themselves with their fly. “What is this,” she thinks to herself, “my betrothed is not here!” I looked behind the pipe and saw Ivan the Fool there; his dress is thin, covered in soot, his hair stands on end. She poured a glass of beer, brought it to him, and the brothers looked and thought: the princess brings beer to a fool! Ivan the Fool drank and wiped himself with his fly. The princess was delighted, took him by the hand, led him to his father and said: “Father! Here is my betrothed." The brothers were cut right in the heart with a knife, they thought: “Why is this princess! Have you lost your mind? Leads a fool to betrothed." The conversations here are short: a merry feast and a wedding. Our Ivan here became not Ivan the Fool and Ivan the Tsar's son-in-law; he recovered, he cleaned himself up, he became a fine fellow, and people didn’t recognize him! It was then that the brothers learned what it meant to go to sleep at their father’s grave.

12. THE SEA KING AND VASILISA THE Wise

Far away, in the thirtieth state, there lived a king and a queen, they had no children. The king traveled to foreign lands, to distant lands, and did not go home for a long time. At that time the queen gave birth to him a son, Ivan Tsarevich, but the king does not know about it. He began to make his way to his state, began to approach his land, and it was a hot, hot day, the sun was so hot! And a great thirst came over him, no matter what he could give, just to drink water! He looked around and saw a large lake not far away. He rode up to the lake, got off his horse, lay down on his belly and began to swallow the cold water. He drinks and does not sense trouble, but the king of the sea grabbed him by the beard. “Let me go!” - the king asks. - “I won’t let you in, don’t you dare drink without my knowledge!” - “Whatever kind of ransom you want, just let him go!” - “Give me something you don’t know at home.” The king thought and thought - why doesn’t he know at home? He seems to know everything, he knows everything,” and he agreed. I tried - no one keeps a beard, got up from the ground, mounted a horse and rode home.

When he comes home, the queen meets him with the prince, so joyful, and when he found out about his sweet brainchild, he burst into bitter tears. He told the queen how and what had happened to him, they cried together, but there was nothing to do, tears couldn’t fix the matter. They began to live as before, and the prince grew and grew, like dough on sourdough - by leaps and bounds, and he grew big. “No matter how much you keep it with you,” the king thinks, “you have to give it away: the matter is inevitable!” He took Ivan Tsarevich by the hand and led him straight to the lake. “Look here,” he says, “for my ring, I accidentally dropped it yesterday.” He left the prince alone and turned home.

The prince began to look for the ring, walked along the shore, and an old woman came across him. “Where are you going, Ivan Tsarevich?” - “Let go, don’t bother me, old witch! And it’s a shame without you.” - “Well, stay with God!” And the old woman walked away. And Ivan Tsarevich thought about it: “Why did I curse the old woman? Give it a whirl, old people are cunning and shrewd! Maybe he’ll say something good.” And he began to turn the old woman over: “Come back, grandma, forgive my stupid word!” After all, I said out of annoyance: my father made me look for the ring, I go and look, but the ring is gone!” - “You are not here for the ring, your father gave you to the sea king: the sea king will come out and take you with him to the underwater kingdom.”

The prince cried bitterly. “Don’t worry, Ivan Tsarevich! There will be a holiday on your street, just listen to me, old women. Hide behind that currant bush over there and hide quietly. Twelve doves will fly here - all red maidens, and after them the thirteenth. They will start swimming in the lake, and in the meantime you take the shirt from the last one and do not give it back until she gives you her ring. If you fail to do this, you will perish forever: the sea king has a high palisade around the entire palace, for as much as ten miles, and on each spoke there is a head stuck, only one is empty, if you don’t fall on it!” Ivan Tsarevich thanked the old woman, hid behind a currant bush and waited for the time to come.

Suddenly twelve doves fly in, hit the damp ground and turn into red maidens, every single one of them indescribable beauty: neither could you think of it, nor guess it, nor write it with a pen! They threw off their dresses and went into the lake: they play, splash, laugh, sing songs. Following them, the thirteenth dove flew in, hit the damp ground, turned into a red maiden, threw off her shirt from her white body and went for a swim, and she was the prettiest of all, the most beautiful of all! For a long time Ivan Tsarevich could not take his eyes off her, he looked at her for a long time, and, remembering what the old woman had told him, he crept up quietly and took away the shirt.

A red-haired maiden came out of the water, grabbed it - there was no shirt, someone took it away. They all rushed to look, searched and searched, but were nowhere to be seen. “Don’t look, dear sisters! Fly home, it’s my own fault - I overlooked it, and I’ll be responsible myself.” The red maiden sisters hit the damp ground, became doves, flapped their wings and flew away. One girl remained, looked around and said: “Whoever has my shirt, come out here. If you’re an old man, you’ll be my dear father; if you’re middle-aged, you’ll be a beloved brother; if you’re my equal, you’ll be a dear friend!” As soon as she said the last word, Tsarevich Ivan appeared. She gave him a gold ring and said: “Ah, Ivan Tsarevich! Why haven't you come for a long time? The king of the sea is angry with you. This is the road that leads to the underwater kingdom, walk along it boldly. You will find me there too, because I am the daughter of the sea king, Vasilisa the Wise.”

Vasilisa the Wise turned into a dove and flew away from the prince. And Ivan Tsarevich went to the underwater kingdom. He sees that the light there is the same as ours: there are fields, meadows, and green groves, and the sun is warm. He comes to the sea king. The sea king shouted at him: “Why haven’t you been here for so long? For your guilt, here is a service for you: I have a wasteland for thirty miles, both in length and across - only ditches, gullies and sharp stones! So that by tomorrow it would be as smooth as the palm of your hand, and the rye would be sown, and by early morning it would grow so tall that a jackdaw could bury itself in it. If you don’t do this, off your head!”

Ivan Tsarevich comes from the sea king, and he is shedding tears. Tall Vasilisa the Wise saw him through the window from her mansion and asked: “Hello, Ivan Tsarevich! Why are you shedding tears?” - “How can I not cry? - the prince answers. “The king of the sea forced me to level ditches, gullies and sharp stones in one night and sow rye so that by morning it would grow and a jackdaw could hide in it.” - “It’s not a problem, there will be trouble ahead. Go to bed with God, the morning is wiser than the evening, everything will be ready!” Ivan Tsarevich went to bed, and Vasilisa the Wise came out onto the porch and shouted in a loud voice: “Hey, my faithful servants! Level the deep ditches, remove the sharp stones, sow the rye so that it will ripen by morning.”

Ivan Tsarevich woke up at dawn, looked - everything was ready. There are no ditches, no gullies, the field is as smooth as the palm of your hand, and the rye flaunts on it - so high that the jackdaw will be buried. I went to the sea king with a report. “Thank you,” says the sea king, “for being able to serve. Here's another job for you: I have three hundred stacks, each stack contains three hundred kopecks - all white wheat. By tomorrow, thresh all the wheat for me cleanly, down to a single grain, but don’t break the stacks and don’t break the sheaves. If you don’t do it, off your head!” - “I’m listening, Your Majesty!” - said Ivan Tsarevich. Again he walks around the yard and sheds tears. “Why are you crying bitterly?” - Vasilisa the Wise asks him. “How can I not cry? The king of the sea ordered me to thresh all the stacks in one night, not to drop the grain, and not to break the stacks and not to break the sheaves.” - “It’s not a problem, there will be trouble ahead! Go to bed with God, the morning is wiser than the evening.”

The prince went to bed, and Vasilisa the Wise came out onto the porch and shouted in a loud voice: “Hey, you creeping ants! No matter how many of you there are in this world, all of you crawl here and pick out the grain from your father’s stacks cleanly.” In the morning the sea king calls Ivan Tsarevich: “Have you done your service?” - “Served well, Your Majesty!” - “Let's go have a look.” They came to the threshing floor - all the stacks were untouched, they came to the granaries - all the bins were full of grain. “Thank you, brother! - said the sea king. “Make me another church from pure wax, so that it will be ready by dawn, this will be your last service.” Again Tsarevich Ivan walks through the yard and washes himself with tears. “Why are you crying bitterly?” Vasilisa the Wise asks him from the high tower. “How can I not cry, good fellow? The king of the sea ordered to make a church out of pure wax in one night.” - “Well, it’s not a problem yet, there will be trouble ahead. Go to bed, the morning is wiser than the evening.”

The prince went to bed, and Vasilisa the Wise went out onto the porch and shouted in a loud voice: “Hey, you hard-working bees! No matter how many of you there are in this world, all of you fly here and mold a church of God out of pure wax, so that it will be ready by morning.” In the morning, Ivan Tsarevich got up, looked - the church was made of pure wax, and went to the sea king with a report. “Thank you, Ivan Tsarevich! No matter what servants I had, no one was able to please as much as you. Therefore, be my heir, protector of the entire kingdom, choose any of my thirteen daughters as your wife.” Ivan Tsarevich chose Vasilisa the Wise, they were immediately married and feasted in joy for three whole days.

No more or less time passed, Ivan Tsarevich yearned for his parents, he wanted to go to Holy Rus'. “Why are you so sad, Ivan Tsarevich?” - “Ah, Vasilisa the Wise, I was sad for my father, for my mother, I wanted to go to Holy Rus'.” - “Now this trouble has come! If we leave, there will be a great pursuit after us, the king of the sea will be angry and put us to death. We have to manage!” Vasilisa the Wise spat in three corners, locked the doors to her mansion and ran with Ivan the Tsarevich to Holy Rus'.

The next day, early, messengers from the king of the sea arrive to raise the young people and invite them to the palace to the king. They knock on the door: “Wake up, wake up! Father is calling you." - “It’s still early, we didn’t get enough sleep, come back later!” - one drooling one answers. So the messengers left, waited an hour or two and knocked again: “It’s not time to sleep, it’s time to get up!” - “Wait a little, let’s get up and get dressed!” - answers the second saliva. For the third time, the messengers come: “The King of the Sea is angry, why are they cooling off for so long.” - “We’ll be there now!” - answers the third saliva. The messengers waited and waited and let's knock again: no response, no response! The doors were broken down, but the mansion was empty. They reported to the king that the young people had run away, he became embittered and sent a great pursuit after them.

And Vasilisa the Wise with Ivan the Tsarevich are already far, far away! They ride greyhound horses without stopping, without rest. “Come on, Ivan Tsarevich, fall down to the damp ground and listen, is there any pursuit from the sea king?” Ivan Tsarevich jumped off his horse, put his ear to the damp ground and said: “I hear people’s rumors and the horse’s tramp” - “They are chasing us!” - said Vasilisa the Wise and immediately turned the horses into a green meadow, Ivan Tsarevich into an old shepherd, and she herself became a meek lamb.

The chase comes: “Hey, old man! Didn’t you see that a good fellow galloped here with a red maiden?” “No, good people, I haven’t seen it,” answers Ivan Tsarevich, “I’ve been grazing in this place for forty years—not a single bird has flown past, not a single animal has prowled past!” The chase turned back: “Your Royal Majesty! We didn’t run into anyone on the way, we only saw a shepherd tending a sheep.” - “What was missing? After all, it was them! - the sea king shouted and sent a new pursuit. And Ivan Tsarevich and Vasilisa the Wise have been riding greyhounds a long time ago. “Well, Ivan Tsarevich, fall down to the damp ground and listen, is there any pursuit from the sea king?” Ivan Tsarevich got off his horse, put his ear to the damp ground and said: “I hear people’s rumors and the horse’s tramp.” - “They are chasing us!” - said Vasilisa the Wise. It itself became a church, turned Tsarevich Ivan into an old priest, horses into trees,

The chase comes: “Hey, father! Didn’t you see a shepherd with a sheep pass here?” - “No, good people, I haven’t seen it, I’ve been working in this church for forty years, not a single bird has flown past, not a single animal has prowled past!” The chase turned back: “Your Royal Majesty! They didn’t find a shepherd with a sheep anywhere, only on the way they saw a church and an old priest.” - “Why didn’t you break the church and capture the priest? After all, it was them!” - the sea king shouted and he himself galloped after Ivan Tsarevich and Vasilisa the Wise. And they went far.

Again Vasilisa the Wise says: “Ivan Tsarevich, fall down to the damp ground - will you hear the chase?” The prince got off his horse, put his ear to the damp ground and said: “I hear people’s rumors and the horse’s tramp is worse than before.” - “It is the king himself who is galloping.” Vasilisa the Wise turned horses into a lake, Tsarevich Ivan into a drake, and she herself became a duck. The king of the sea galloped to the lake, immediately guessed who the duck and drake were, hit the damp ground and turned into an eagle. The eagle wants to kill them to death, but that was not the case: whatever scatters from above... is about to hit the drake, and the drake will dive into the water, about to hit the duck, and the duck will dive into the water! I fought and fought, but I couldn’t do anything. The king of the sea galloped to his underwater kingdom, and Vasilisa the Wise and Ivan Tsarevich waited for a good time and went to Holy Rus'.

Whether it was long or short, they arrived in the thirtieth kingdom. “Wait for me in this little forest,” the prince says to Vasilisa the Wise, “I’ll go and report to my father and mother.” - “You will forget me, Ivan Tsarevich!” - “No, I won’t forget.” - “No, Ivan Tsarevich, don’t talk, you’ll forget! Remember me even when two doves begin to fight at the window!” Ivan Tsarevich came to the palace, his parents saw him, threw themselves on his neck and began to kiss and pardon him. In his joy, Ivan Tsarevich forgot about Vasilisa the Wise. He lives another day with his father, with his mother, and on the third he plans to marry some princess.

Vasilisa the Wise went to the city and hired herself as a worker at a malt mill. They began to prepare the marmalade, she took two pieces of dough, made a couple of doves and put them in the oven. “Guess, mistress, what will happen from these doves?” - “What will happen? We’ll eat them - that’s all!” - “No, I didn’t guess!” Vasilisa the Wise opened the stove, opened the window - and at that very moment the pigeons perked up, flew straight into the palace and began to beat on the windows. No matter how hard the royal servants tried, they could not drive them away. It was only then that Ivan Tsarevich remembered about Vasilisa the Wise, sent messengers in all directions to question and search, and found her at the bread mill. He took the white people by the hands, kissed them on the sugary lips, brought them to their father, to their mother, and they all began to live together, get along well, and make good things happen.

A magical fairy tale based on one of the most common stories in world folklore about a miraculous escape. At the end of the tale an episode is added: the hero remembers the forgotten bride. A similar version of the plot begins with the episode “The Water King grabs the traveler by the beard, and he promises him a son.” Usually in this episode the promise is made in difficult situations, when the sea king (or merman) forces the father to sell his son as punishment for drinking water from his lake without permission. The fairytale motif about a mistake - violating the ban on drinking water from some unknown source - conveys ancient ideas about expiatory sacrifices. The sea king demands a son from his father, the king. Ancient man could not help but give, break his promise, for he worshiped nature and did not dare to resist it. The hero of the fairy tale is an atoning sacrifice for the sin of his father.

Every episode in the fairy tale is motivated. The story of the sending father is necessary for the further development of the action. If my father had not gotten into such a situation, Ivan Tsarevich would not have ended up in the underwater kingdom. A fairy tale about how to achieve happiness despite the machinations of evil forces. The Sea King and all his actions, like the actions of Vasilisa the Wise, embody the ideas of the ancients about the element of water, sometimes disastrous, sometimes beneficial for humans. The tale is instructive and moral. The hero receives the help of an old woman, to whom he shows due respect. She helps him get to the underwater world and teaches him how to operate there.

The traditional motive for performing three tasks in fairy tales is mainly associated with agriculture, because man, first of all, dreamed of overcoming the forces of nature. Vasilisa the Wise helps the hero. She is helped by animals (in this version - bees, ants, i.e. hard-working builders). Faithful servants, as well as mothers - nannies, carpenters - workers, etc. appear in fairy tales later. The peculiarity of the composition of this tale is that the sequential chain of events increases tension and attracts the interest of listeners. Repeating the tasks of the sea king to the hero three times and increasing the difficulty of the tasks increase the emotional intensity of the tale.

There are many fantastic elements in the tale. The environment in which the hero performs tasks is unusual. Escaping with his wife, Vasilisa the Wise, from the underwater kingdom (the fabulous “other” kingdom) to Holy Rus' (in “his” kingdom), the hero must resort to magic and deception. Vasilisa the Wise turns him and herself into a shepherd and a lamb, a priest and a church, a drake and a duck (here are traces of faith in werewolf). The saliva of Vasilisa the Wise helps them deceive the sea king and delay the pursuit. To remind Ivan Tsarevich of herself, she revives dough doves (traces of magic in the fairy tale). Fairy-tale characters are arranged as follows. The main character is Ivan Tsarevich, the assistants are Vasilisa the Wise, the old woman-adviser (she plays the same role here as Baba Yaga usually does - the adviser), drooling. The hero's pest or antagonist is the sea king. The function of the father - the king in the fairy tale - is the sender, he sends Ivan Tsarevich to the underwater kingdom.

13. SISTER ALENUSHKA AND BROTHER IVANUSHKA

Once upon a time there lived an old man and an old woman, they had a daughter Alyonushka and a son Ivanushka. The old man and the old woman died. Alyonushka and Ivanushka were left alone - alone. Alyonushka went to work and took her brother with her. They are walking along a long path, across a wide field, and Ivanushka wants to drink.

Sister Alyonushka, I’m thirsty!

Wait, brother, let's get to the well.

They walked and walked, the sun was high, the well was far away, the heat was oppressive, the sweat was protruding. A cow's hoof is full of water.

Sister Alyonushka, I will take a sip from the hoof!

Don't drink, brother, you'll become a calf!

Sister Alyonushka, I’ll drink from the hoof!

Don't drink, brother, you'll become a foal!

Sister Alyonushka, there is no urine: I’ll drink from the hoof!

Don't drink, brother, you'll become a little goat!

Ivanushka did not listen and drank from a goat's hoof. He got drunk and became a little goat... Alyonushka calls her brother, and instead of Ivanushka, a little white goat runs after her. Alyonushka burst into tears, sat down under a haystack, crying, and the little goat was jumping around next to her. At that time a merchant was driving past:

What are you crying about, red maiden?

Alyonushka told him about her misfortune. The merchant says to her: “Come marry me.” I will dress you in gold and silver, and the little goat will live with us.” Alyonushka thought, thought and married the merchant. They began to live and get along, and the little goat lives with them, eats and drinks from the same cup with Alyonushka.

One day the merchant was not at home. Out of nowhere, a witch comes: she stood under Alyonushka’s window and so kindly began to call her to swim in the river. The witch brought Alyonushka to the river. She rushed at her, tied a stone around Alyonushka’s neck and threw her into the water. And she herself turned into Alyonushka, dressed up in her dress and came to her mansion. No one recognized the witch. The merchant returned - and he did not recognize him.

One little goat knew everything. He hangs his head, doesn't drink, doesn't eat. In the morning and evening he walks along the bank near the water and calls:

Alyonushka, my sister!

Swim out, swim out to the shore!

The witch found out about this and began to ask her husband to kill and slaughter the kid. The merchant felt sorry for the little goat, he got used to it. And the witch pesters so much, begs so much - there is nothing to be done, the merchant agreed: “Well, kill him...”. The witch ordered to build high fires, heat cast iron cauldrons, and sharpen damask knives.

The little goat found out that he did not have long to live, and said to the named father:

Before I die, let me go to the river, drink some water, rinse my intestines.

Well, go.

The little goat ran to the river, stood on the bank and cried out pitifully:

Alyonushka, my sister!

The fires are burning high,

Cast iron boilers are boiling,

Damask knives are sharpened,

They want to kill me!

Alyonushka from the river answers him:

Oh, my brother Ivanushka!

The heavy stone pulls to the bottom,

Silk grass has tangled my legs,

Yellow sand fell on my chest.

And the witch is looking for the little goat, cannot find it, and sends a servant: “Go, find the little goat, bring him to me.” The servant went to the river and saw a little goat running along the bank and calling out plaintively:

Alyonushka, my sister!

Swim out, swim out to the shore...

The fires are burning high,

Cast iron boilers are boiling,

Damask knives are sharpened,

They want to kill me!

And from the river they answer him:

Oh, my brother Ivanushka!

The heavy stone pulls to the bottom,

Silk grass has tangled my legs,

Yellow sand fell on my chest.

The servant ran home and told the merchant about what he had heard on the river. They gathered the people, went to the river, threw silk nets and pulled Alyonushka to the shore. They took the stone from her neck, dipped her in spring water, and dressed her in an elegant dress. Alyonushka came to life and became more beautiful than she was. And the little goat threw himself over his head three times with joy and turned into the boy Ivanushka. The witch was tied to a horse's tail and released into an open field.

A very common East Slavic tale about orphans, brother and sister. The plot reveals an ancient motif about breaking a taboo: having broken the ban, Ivanushka drinks from a forbidden source and turns into an animal, a little goat. In the episode of Alyonushka’s drowning one can see traces of the ancient Kupala ritual of sacrificing a young woman or girl to water. Apparently, the upcoming slaughter of the little goat-Ivanushka also bears traces of the ancient Kupala sacrifice of an animal (sometimes a calf, a ram).

The song inserts in this text are traditional. The episode in which the witch lures Alyonushka is unique. Usually in fairy tales, a witch or sorceress, having drowned Alyonushka, replaces her with her daughter. The length of time on the journey is conveyed by the fabulous formula: “We walked and walked, the sun is high, the well is far away, the heat is oppressive, the sweat appears.” The fairy tale uses constant epithets: the maiden is red, damask knives, silk grass, yellow sand, heavy stone.

14. BY PIKE

Once upon a time there lived an old man. He had three sons: two smart, the third - the fool Emelya. Those brothers work, but Emelya lies on the stove all day, doesn’t want to know anything. One day the brothers went to the market, and the women, daughters-in-law, let’s send him:

Go, Emelya, for water.

And he told them from the stove:

Reluctance.

Go, Emelya, otherwise the brothers will return from the market and won’t bring you gifts.

OK.

Emelya got down from the stove, put on his shoes, got dressed, took buckets and an ax and went to the river. He cut through the ice, scooped up buckets and set them down, while he looked into the hole. And Emelya saw a pike in the ice hole. He contrived and grabbed the pike in his hand:

This ear will be sweet!

Emelya, let me go into the water, I will be useful to you.

And Emelya laughs:

What will I need you for?.. No, I’ll take you home and tell my daughters-in-law to cook some fish soup. The ear will be sweet!

The pike begged again:

Emelya, Emelya, let me go into the water, I will do whatever you want

OK. Just show me first that you are not deceiving me, then I will let you go.

Pike asks him:

Emelya, Emelya, tell me, what do you want now?

I want the buckets to go home on their own and the water not to spill.

Pike tells him:

Remember my words: when you want something, just say: “At the command of the pike, at my will.”

Emelya says: “According to the pike’s command, according to my desire, go home yourself, buckets.”

He just said - the buckets themselves and went up the hill. Emelya let the pike into the hole and went to get the buckets himself. The buckets are walking through the village, the people are amazed, and Emelya walks behind, chuckling... The buckets went into the hut, stood on the bench, and Emelya climbed onto the stove. How much or how little time has passed - his daughters-in-law say to him:

Emelya, why are you lying there? I would go and chop some wood.

Reluctance...

If you don’t chop wood, your brothers will return from the market and they won’t bring you gifts.

Emelya is reluctant to get off the stove. He remembered about the pike and slowly said: “According to the pike’s command, according to my desire, go, take an ax, chop some wood, and go into the hut yourself and put the wood in the oven.” The ax jumped out from under the bench - and into the yard, and let’s chop wood, and the firewood itself goes into the hut and into the stove.

How much or how little time has passed - the daughters-in-law say again:

Emelya, we no longer have firewood. Go to the forest and chop it up.

And he told them from the stove:

What are you up to?

What are we doing?.. Is it our business to go to the forest for firewood?

I don't feel like...

Well, there won't be any gifts for you.

There was nothing to do, Emelya climbed down from the stove, put on his shoes, and got dressed. He took a rope and an ax, went out into the yard and sat in the sleigh:

Women, open the gates.

His daughters-in-law tell him:

Why did you, fool, get into the sleigh without harnessing the horse?

I don't need a horse.

The daughters-in-law opened the gate, and Emelya said quietly: “At the command of the pike, at my desire, go, sleigh, into the forest.” The sleigh drove through the gate on its own, but it was so fast that it was impossible to catch up with a horse.

But we had to go to the forest through the city, and here he crushed and crushed a lot of people. The people shout: “Hold him! Catch him! And you know, he’s pushing the sleigh. He arrived in the forest: “At the behest of the pike, at my request, an axe, chop some dry wood, and you, firewood, get into the sleigh yourself, tie yourself together.” The ax began to chop, split dry trees, and the firewood itself fell into the sleigh and was tied with a rope. Then Emelya ordered an ax to cut out a club for himself - one that could be lifted by force. He sat down on the cart: “According to the pike’s command, according to my desire - go, sleigh, home.”

The sleigh rushed home. Again Emelya drives through the city where he crushed and crushed a lot of people just now, and there they are already waiting for him. They grabbed Emelya and dragged her off the cart, cursing and beating her. He sees that things are bad, and little by little: “At the behest of the pike, at my will - come on, club, break off their sides.” The club jumped out - and let’s hit. The people rushed away, and Emelya came home and climbed onto the stove.

For a long time or for a long time, the king heard about Emelin’s tricks and sent an officer after him: to find him and bring him to the palace. An officer arrives in that village, enters the hut where Emelya lives, and asks:

Are you a fool Emelya?

And he from the stove:

What do you care?

Get dressed quickly, I will take you to the king.

And I don't feel like...

The officer got angry and hit him on the cheek. And Emelya says quietly: “At the behest of the pike, at my will, a club, break off his sides.” The baton jumped out - and let’s beat the officer, he forcibly carried off his legs.

The Tsar was surprised that his officer could not cope with Emelya, and sent his greatest nobleman: “Bring the fool Emelya to my palace, otherwise I will take his head off his shoulders.”

The great nobleman bought raisins, prunes, and gingerbread and said:

Emelya, Emelya, why are you lying on the stove? Let's go to the king.

I'm warm here too...

Emelya, Emelya, the Tsar will give you good food and water, please, let’s go.

And I don't feel like...

Emelya, Emelya, the Tsar will give you a red caftan, a hat and boots.

Emelya thought and thought:

Well, okay, you go ahead, and I’ll follow behind you.

The nobleman left, and Emelya lay still and said: “According to the pike’s command, according to my desire - come on, bake, go to the king.” Then the corners of the hut cracked, the roof shook, the wall flew out, and the stove itself went down the street, along the road, straight to the king. The king looks out the window and wonders:

What kind of miracle is this?

The greatest nobleman answers him:

And this is Emelya on the stove coming to you.

The king came out onto the porch:

Something, Emelya, there are a lot of complaints about you. You suppressed a lot of people.

Why did they crawl under the sleigh?

At this time, the Tsar’s daughter, Marya the Princess, was looking at him through the window. Emelya saw her through the window and said quietly: “According to the pike’s command, according to my desire, let the Tsar’s daughter love me”... And he also said: “Go, bake, home...”. The stove turned and went home, entered the hut and returned to its original place. Emelya is lying down again.

And the king in the palace is screaming and crying. Princess Marya misses Emelya, cannot live without him, asks her father to marry her to Emelya. Then the king became upset, became sad and said again to the greatest nobleman: “Go, bring Emelya to me, alive or dead, otherwise I’ll take his head off his shoulders.”

The great nobleman bought sweet wines and various snacks, went to that village, entered that hut and began to treat Emelya. Emelya got drunk, ate, got drunk and went to bed. And the nobleman put him in a cart and took him to the king. The king immediately ordered a large barrel with iron hoops to be rolled in. They put Emelya and Princess Marya in it, tarred them and threw the barrel into the sea.

Whether for a long time or for a short time, Emelya woke up and saw that it was dark and cramped.

Where am I?

And they answer him:

It's boring and sickening, Emelyushka. We were tarred in a barrel and thrown into the blue sea.

And who are you?

I am Princess Marya.

Emelya says: “At the command of the pike, at my will - the winds are violent, roll the barrel onto the dry shore, onto the yellow sand.” Violent winds blew, the sea became agitated, and the barrel was thrown onto the dry shore, onto the yellow sand. Emelya and Marya the princess came out of it.

Emelyushka, where will we live? Build any kind of hut.

And I don't feel like...

Then she began to beg him even more, and he said: “At the command of the pike, at my desire, build a stone palace with a golden roof.” As soon as he said, a stone palace with a golden roof appeared. There is a green garden all around: flowers are blooming and birds are singing. Princess Marya and Emelya entered the palace and sat down by the window.

Emelyushka, can’t you become handsome?

Here Emelya thought for a short time: “By the pike’s command, by my desire, I should become a good fellow, a handsome man.” And Emelya became such that he could neither be told in a fairy tale nor described with a pen.

And at that time the king was going hunting and saw a palace standing where there was nothing before. “What kind of ignoramus built a palace on my land without my permission?” And he sent to find out and ask who they were. The ambassadors ran, stood under the window, asking. Emelya answers them: “Ask the king to visit me, I will tell him myself.”

The king came to visit him. Emelya meets him, takes him to the palace, and seats him at the table. They begin to feast. The king eats, drinks, and is not surprised:

Who are you, good fellow?

Do you remember the fool Emelya - how he came to you on the stove, and you ordered him and your daughter to be tarred in a barrel and thrown into the sea? I am the same Emelya. If I want, I will burn and destroy your entire kingdom.

The king was very frightened and began to ask for forgiveness:

Marry my daughter, Emelyushka, take my kingdom, but don’t destroy me!

Here they had a feast for the whole world. Emelya married Princess Marya and began to rule the kingdom. This is where the fairy tale ends, and whoever listened, well done.

One of the most common fairy tales in East Slavic folklore is about a “fool” hero. A hero of this type is distinguished from his brothers by external passivity and imaginary stupidity. This is what makes him a “fool” in the eyes of those around him and determines the attitude of his brothers, daughters-in-law, and the king towards him. The image of Ivanushka or Emelya - fools sitting on the stove and doing nothing - carries with it some mystery. The attitude towards the hero of the fairy tale characters around him and the listeners watching the actions of the “fool” hero does not coincide. For listeners, his actions are filled with a special meaning, while for those around him, all his actions seem eccentric, a manifestation of stupidity. And yet, the “fool” in a fairy tale always turns out to be smarter and luckier than his prosperous brothers. He always wins in all situations.

Thanks to his kindness (he took pity on and released the magic pike), Emelya receives as a reward the knowledge of those magical and secret words that are unknown to his smart brothers, and with the help of which he acquires beauty, wealth, and marries the king’s daughter.

Back forward

The children got acquainted with the bassoon instrument and listened to its sound. The musician, Ms. Agata, played various musical styles and showed the structure of the instrument. At the end of the meeting, the children repeated the word “Bassoon” in the song of the same name. On Thursday the 17th. at the Public Nursery in Smolek a day was open for all newly arrived children along with their parents. On this day, games, competitions and other surprises were organized for preschoolers. At 00 the first guests were waiting, who were curious about what the building, halls and area of ​​the kindergarten looked like.

They walked around the preschool halls, looked at the halls' equipment, and played with interesting toys. At the same time, children from kindergarten and 0 groups played with children's games animator Ms. Justina Mader, who also encouraged the newly admitted children and their parents to play together. Parents were happy to take advantage of the invitation and participated in various games in the preschool square with their children. There were shows from a dance school from Wroclaw, 2p. The dancers danced: hip-hop, breakdance, popping, dance hall. At the end of the open day, the children took part in a performance in which they exposed the surprise one by one.

Attention! Slide previews are for informational purposes only and may not represent all the features of the presentation. If you are interested in this work, please download the full version.

Target: expand students' knowledge about oral folk art.

Tasks:

• introduce students to the origins of the fairy tale and its main types;
• develop and strengthen the desire to read folklore works;
• instill a love of reading;
• systematize students' knowledge.

Form: educational hour

With this surprise - the children's candy returned to the preschool rooms and invited guests into their homes. On Friday the 17th. children from kindergarten and 0 groups spent Children's Day, organized by the Council of Kindergarten Parents and the parents of our preschoolers. Parents have prepared a lot of entertainment for their children. Preschoolers, together with kindergarten teachers and kindergarten workers, in the prescribed manner, used: bouncy castles and slides, floating balls, massage using an inflatable ball.

The children watched the fire and police cars, as well as firefighters and police officers in uniform. With the help of parents, it was possible to conjure up animals and various objects of colored balls. Meanwhile, these wonderful children's attractions ate cupcakes, cotton candies and drinking water.

Equipment.

• Computer, projector, scanner, printer, screen.
• Electronic presentation, click-to-slide transition.

The world of fairy tales is amazing. Is it possible to imagine our life without a fairy tale?

What is a fairy tale? Let's select words with the same root: fairy tale, tell, tell. It turns out that a fairy tale is an oral story about something.

The children were happy and said that it was their happiest day. During the workshop, Ms. Justina Jaremmus-Mader invited everyone into the magical world of the “laboratory”. The children willingly participated in the experiments and listened carefully to the messages the teacher was trying to convey. They played with the smoke, caught it, formed bubbles and foam, and colored the water, which later began to “boil.” They also managed to inflate the balloon using only dry ice. The preschoolers were very impressed and thanked all the people involved in this endeavor with all their hearts.

How does a story differ from a fairy tale and is every story a fairy tale? (Listen to students' opinions).

A fairy tale or kazka, a tale, a fable (its oldest name is “fable” - from the word “bayat”, “to speak”) is an oral story about events that cannot happen in life, because they are incredible and fantastic. If the interlocutor is not believed, they say to him: “Don’t tell me fairy tales.” It turns out that fairy tales do not tell the truth, they deceive. And we are taught from childhood that it is not good to lie.

The children became acquainted with the following instruments: tenor guitar and banjo, their structure and sound. Kasia sang a song known to everyone. "If only I had a guitar." The children sang the choir's ballad song with disgust: We invite everyone, we invite everyone; and mother and father, and mother and father; let's play the guitar, let's play the guitar; winter and summer, winter and summer; let's sing songs, let's sing songs; children's, folk, children's, folk; song songs, banter songs; rock ballads, rock ballads.

When Kasia sang the verse of the song, the children “played the guitar.” Mr. Lucas played "The Irish Pole" on banjo, then he sang and played an old English folk ballad. The last song at this meeting was “Farewell Song”, because the holidays will soon be, and we will meet in September. Family Day is the most anticipated holiday for children. Every year, preschoolers bravely prepare to surprise their parents. At the end of May, all groups invited parents to perform, play and have a snack. The parents took the lead and participated with a smile in what the children had prepared for them.

A fairy tale is not just entertainment. She tells us about what is extremely important in life, teaches us to be kind and fair, to protect the weak, to resist evil, to despise cunning and flatterers. The fairy tale teaches us to be loyal, honest, makes fun of our vices: boasting, greed, hypocrisy, laziness... It teaches without boring instructions, it simply shows what can happen if a person acts badly, not according to his conscience. Let us remember the proverb “A fairy tale is a lie, but there is a hint in it, a lesson for good fellows.”

Attractions for parents included theatrical performances, dances with children, songs and sports competitions. Thank you, dear parents, for your cheerfulness, smile, support and wonderful children who are with us every day. We look forward to our next joint meetings.

On Tuesday the 17th. children from kindergarten and groups 0 watched a play called “Planets Between Us.” The children watched with interest the adventures of the main characters. The sun was driven by unusual behavior of the planets. Mercury was the first planet from the sun, not a circle, hops. Venus, a very hot planet, ate ice cream and became cold. These planets were not preserved in the morning. The fourth planet Mars is red, wearing a pink cloak. The sun didn't stay there and it was caught. The fifth planet, Jupiter, is a gas giant, a huge storm that has raged for 300 years, with 60 moons wandering around it.

For centuries, fairy tales have been passed down orally. One person came up with a fairy tale, told it to another, that person added something of his own, retold it to a third, and so on. Each time the fairy tale became better and more interesting. It turns out that the fairy tale was invented not by one person, but by many different people, people, which is why they began to call it “folk”.

Planets: Saturn and Uranus, learned about the escape of the sun, wanted to replace it and decided to organize elections. Uranus and Neptune are ice giants. Uranus turns into a watermelon. These planets do not shine or heat up, how can they replace the sun? Neptune performed a gravity maneuver with the children, and everything returned to normal.

The sun sang a song about itself and other planets. The children counted the planets to seven and repeated the names of the individual planets. They learned that each planet has its own color and you can't promise if we know we won't. The children learned about the violin string instrument, its structure and sound. Musician Mrs. Hannah showed the children different ways to play the violin: staccato, picicato, legato, glissando, so, arpeggio. The children, along with Mrs. Kasi's owner, exchanged names of instruments belonging to the family of stringed instruments.

A fairy tale always has a good ending. The winner is the one who loves his people, honors his parents, respects his elders, remains faithful to his loved one, the one who is kind, fair, modest and honest.

2. Slide. Fairy tales arose in ancient times.

Fairy tales arose in ancient times. They were stories of hunters, trappers and fishermen. In fairy tales, animals, trees and grass talk like people. Why are they talking? Why does an abandoned comb turn into a forest? Why does a father, when dying, bequeath Sivka-burka to his son?

Ms. Hannah played the violin on Bizet's menu, a Strauss waltz. “Vienna” and the very complex song “Carmen” by Nicolo Paganini. The children listened to the sketch and tried to guess the name of the song. During the music sessions this school year, children were encouraged to eat healthy. The thorns and troubles of the forest bee.

On Tuesday the 17th. children from kindergarten and groups 0 watched a performance by the Kropa Theater entitled “Pranks and Problems of Forest Creatures.” The children enjoyed the performance and the actors appearing in it. The forest beast wanted to convince the robber to be good, but he really wanted to take the ladybug headphones. The Forest team had: a ladybug and a centipede, and the opposite team had: a mushroom and a thug. Ptaszysko had a big task, he had to encourage the children to watch and cheer. He found a way, showed the letters in sign language, the children happily joined in, and also showed the letters in sign language.

Ancient man could not explain natural phenomena. He did not understand why day follows night and night follows day. Why does the sun shine and then suddenly it rains? The wind seemed alive to him - sometimes crying, sometimes moaning, sometimes complaining about fate, sometimes uncontrollably cheerful. It seemed that someone’s menacing voice was heard in the peals of thunder, and the lightning was an arrow, like those arrows with which hunters kill animals, but only fiery and directed by the hand of an unknown creature. Perhaps the fireflies circling in the evening air seemed to them like winged fairies. In the endless, dense forests of ancient man, wild animals lay in wait. Everything instilled fear and made me think that everything in nature lives and moves and has its own mind.

At the insistence of the killer, the mushroom gave the centipede and ladybug rotten jam. This unacceptable substance prevented players from participating in the match. The children learned about very important things in the play. You should not take anything from strangers because they may be illegal and harmful products. Helping your neighbor and cooperating are very important. Seminars, The fascinating world of bees.

With the onset of spring, the children became acquainted with the world of bees. During a colorful presentation, preschoolers learned about the habits of bees and learned the path they take from flower to honey. During the activity, children looked inside a modern beehive, as well as a tree trunk and straw hive, touched a honeycomb, tasted honey and pollen, and made their own candle made from real beeswax. During the presentation, they enriched their messages about healthy eating and respect for nature.

Man identified himself (identity - complete similarity) with nature and believed that animals can talk, trees can move, that the sun, moon, clouds are also living beings, which means they can bring both benefit and harm. Being powerless before nature, he began to worship fire, the sun, trees, and animals. Feeling like a part of nature, man sought protection from it, but at the same time sought to protect himself from it.

In the end, each preschooler received a Brothers of Beekeeping plaque and clover honey. Many people joined the palm tree. All flowers, as in previous years, were made by janitors, and parents of kindergartens and teachers donated boxwood. The impressive palm tree made a big impression and began preparing for Easter. At the meeting, children listened to songs related to the upcoming season - spring. On this occasion, boys from all groups made colorful cards with floral motifs, with best wishes, and with a smile on their faces they gave flowers to their friends and ladies.

Ancient man worshiped his dead ancestors. The death was an inexplicable mystery. It was believed that a person does not die, but only moves (he or his soul) to another world. Therefore, in the minds of ancient people, a deceased person is a living person with supernatural power. That is why the deceased father has a conversation with his son in the fairy tale “Sivka-Burka”.

The girls could feel like princesses and that day they arrived in festive costumes. Each of them also adorned a crown. In a relaxed atmosphere, everyone participated in their favorite games. Throughout the day the boys tried to be kind and kind. The Bees additionally participated in a short dry ice show hosted by Ms. Justina Jaremmus-Mader.

On Friday the 17th. children from kindergarten and groups 0 took part in the “Theater with a Great Journey”. The children and the actor scattered the train, and suddenly Bercia stopped in an open field. It turned out that there is a failure, and the city is very far away, and there you can find help. The driver must do warm-ups to overcome the road to the city. The children helped build the castle, the bricks arranged the rhythm of the melody, and the others carried out their actions until the castle in which the knight lived was built. The driver was on the road, the children were singing a song, and our hero stopped the big lake.

3. Slide. Types of fairy tales.

Fairy tales can be divided into several types (types):

• Magical.
• About animals.
• Social and household.
• Annoying.

Fairy tales usually begin like this: “In a certain kingdom, in a certain state...”, “Once upon a time there were...”. The fairy tale ends with a rich wedding feast and the saying: “I was there, I drank honey and beer, it flowed down my mustache, but it didn’t get into my mouth” or “They began to live - to live and make good.”

1. Microsoft Office PowerPoint is a program for creating presentations.
2. Audacity is an easy-to-use and completely free sound editor for Windows and other operating systems.
3. VirtualDub is a program for working with video. Despite its relatively modest size, it is a high-quality and free video editor with a convenient user interface.
4. FormatFactory is a small and easy-to-use program that allows you to convert video, audio and image files into a large number of formats.
5. AudioMASTER is a multifunctional audio editor for working with audio files of all popular formats. In addition to standard functions, it allows you to record voice, create ringtones for mobile phones, and capture music from CDs.

Russian folk tale “Don’t dig a hole for someone else”

Once the Frog and the Mouse quarreled; The Mouse beat the Frog soundly, and from that time on the Frog harbored a grudge against her. A lot of time has passed. The Mouse has that quarrel out of his mind. Now for some reason she needed to cross the river. What should I do? It swims no better than an axe.

The Mouse sits on the bank and thinks; suddenly a frog climbed out of the water:

What are you thinking?

Well, I don’t know how to get across to the other side.

Get on me, I'll transport you. Yes, so that you don’t fall into the water, tie yourself tighter to me.

And she herself thinks: “Okay, get attached, I’ll dive and drag you under the water with me, and that’s what you’ll get for old times.” The Mouse didn’t think anything bad, sat on the Frog, tied himself to it with a string - and they swam. Just as the Frog was about to dive, the Mouse Hawk noticed it, rushed at it, grabbed it, and dragged the Frog after it.

Fairy tales are read to children. Photo: Igor Zarembo / RIA Novosti

190 years ago Alexander Nikolaevich Afanasyev was born. It was he who collected and published “Folk Russian Tales” and “Folk Russian Legends”, beloved by many generations of Russian residents. Voronezh Literary Museum of Afanasyev and Voronezh storytellers Baryshnikova and Korolkova, their personal belongings and household items.

– The idea of ​​the exhibition was determined in connection with the 190th anniversary of the birth of Alexander Nikolaevich Afanasyev. We have his lifetime editions in our museum. After all, Afanasyev is not only a folklorist, he is a literary critic and philosopher. And his works are simply priceless when studying the cultural history of the Voronezh region, folklore in general. The drawings of the artist Sergei Pavlovich Pavlov, who depicted the types of residents of the Voronezh region and their costumes, are very important. Both Afanasyev and Pavlov were members of the famous literary and archival-historical circle of Nikolai Ivanovich Vtorov, an archaeographer, ethnographer, and public figure in the Voronezh province. Ivan Savvovich Nikitin also collaborated with Vtorov’s circle. It is necessary to mention Alexei Andreevich Khovansky, a teacher of Russian literature at the Voronezh Mikhailovsky Cadet Corps, who published the magazine “Philological Notes”. Afanasyev published in it.

– Tell us about the history of the publication of “Russian Folk Tales”.

– Alexander Nikolaevich began collecting Russian folk tales at a young age. He studied them as a phenomenon of folk culture. And in 1851, Afanasyev began to negotiate with the Russian Geographical Society to publish a collection of fairy tales. Their code was published for eight years, starting in 1855. The Russian Geographical Society awarded Afanasyev a gold medal for this work. The collection included more than 600 texts.

– It is known that there are two types of Afanasyev’s fairy tales: original folk tales recorded by Afanasyev, and edited ones...

– The first option is an option for literary, research, scientific work. The second one is for reading. There was also an issue “Russian Children's Fairy Tales”. But most of all, according to Alexander Nikolaevich himself, he loved “Magic” fairy tales, always with a good ending, where good defeats evil.

– Afanasyev’s other collection “Folk Russian Legends” has a not so happy fate...

– Yes, after the release of the first edition of Legends, the church authorities achieved its ban. “Folk Russian Legends” intertwined Christian myths and pagan ideas of the people about the relationship between nature and man, about faith and unbelief, which the Church did not accept. Although in his comments to the book, Alexander Nikolaevich analyzes and explains in detail where the people get such an understanding of faith.

“Legends” were then published in London at Herzen’s printing house and shelved for half a century. Only in 1913 the second edition was published.

“Tales of Grandmother Kuprianikha” and “Finist - the Clear Falcon”

– If an exhibition tells so much about a storyteller, it, of course, cannot help but tell about storytellers, or rather, storytellers...

– Two famous Voronezh storytellers - Anna Kupriyanovna Baryshnikova and Anna Nikolaevna Korolkova - are a unique phenomenon and, perhaps, unsurpassed in their own way. The way they told fairy tales, no one ever told or tells them. “Tales of Grandmother Kuprianikha” is a well-known book. And we, in addition, have a whole fund of Baryshnikova’s things. They were donated to the museum by her daughter. Witnesses said that listening to fairy tales performed by “Kupriyanikha” was like watching a play. After all, in order to compose and tell a fairy tale, you need to have a special gift. The government of the then young Soviet republic was looking for native talents. And Anna Kupriyanovna’s creativity could not go unnoticed. Since 1928, her tales have been recorded and broadcast on the radio. The roots of Baryshnikova’s talent, like the second, world-famous Voronezh storyteller Anna Nikolaevna Korolkova, are in families. Both of their grandfathers and great-grandfathers were known as famous storytellers and storytellers. But both Annas are from peasant families, whose lives were very difficult.

Anna Nikolaevna Korolkova is such a versatile person that you are simply amazed. Very musical, during the evacuation she created a choir, with which she traveled to the front line. She wrote songs and ditties for the choir, and told fairy tales to the soldiers.

And, by the way, Korolkova’s choir joined the “Voronezh Russian Folk Choir” created by K. I. Massalinov. Well, after Anna Nikolaevna’s fairy tales were published in Moscow, she became known abroad: the fairy tales were translated into German and Japanese.

– Olga Viktorovna, there was quite an adult audience at the opening, but do you think children will be interested in finding out who wrote their favorite fairy tales?

– We all know Korolkova’s fairy tales from childhood: “Finist - the clear falcon”, “The cat, the rooster and the fox”, “Bova the prince”, “The little boy”... There are a lot of them. Childhood begins with them. Children are very curious. If they are interested in telling how the fairy tale was composed and told, they will remember it. And older schoolchildren, those who love and are interested in literature, literary studies, and history, will certainly not pass by biographies of famous fellow countrymen. And past their books.

Fairy tales, legends, epics are a reflection of the life of the people. His idea of ​​everything that happens. And if Alexander Nikolaevich Afanasyev, as a scientist, explored folk culture through fairy tales, then Anna Kupriyanovna Baryshnikova and Anna Nikolaevna Korolkova in their fairy tales aptly and bitingly defined everything that interferes and that helps the people live. And the exhibition “Voronezh Storytellers and Storytellers” talks about this.

Fairy tales. In the study of fairy tales, one should rely, first of all, on the research of V.Ya. Propp "Morphology of the fairy tale" and "Historical roots of the fairy tale". The main provisions of these studies are presented in a special course of lectures by V.Ya. Propp "Russian fairy tale".

The starting point in the idea of ​​a fairy tale as a genre variety is that it should be defined “using not the vague concept of magic, but its inherent patterns.” “Fairy tales,” says V.Ya. Propp, “stand out from others not on the basis of “fantasticity” or “magic” (other types of fairy tales may also have these characteristics), but by the features of their composition, which other types of fairy tales do not possess.” The basis of the compositional structure of a fairy tale is, in the terminology of V.Ya. Propp, "functions", a stable recurring element of a fairy tale. Functions are defined as "actions that are important to the development of the plot." It is necessary to dwell in detail on the main functions of a fairy tale; draw up its simplest diagram (prohibition, violation of a prohibition, consequence of violating a prohibition, magical action, gaining well-being).

The emergence and formation of a fairy tale is associated with the rethinking of ancient stories that pursued utilitarian and everyday goals. For a complete understanding of the emergence and development of the fairy tale as a genre, the works of V.Ya. Propp “Historical Roots of the Fairy Tale” can be recommended. In the characterization of the characters of the fairy tale, along with the book by V.Ya. Propp, the reference can be the study of E.M. Meletinsky “Hero of a fairy tale. Origin of the image". Written in the tradition of historical and sociological explanation of folklore phenomena, the study made it possible to see in fairy-tale images a reflection of the real existence of the people in the distant historical past. A summary of plots and motives characterizing heroic heroes, assistants and opponents of the hero, and fairy-tale fools is presented in the research of N.V. Novikov “Images of an East Slavic fairy tale”.

It seems necessary to become familiar with special bibliographic indexes of fairy tales. There are several bibliographic reference books in the “working” use of fairy tale scholars. At the beginning of this century, the Finnish scientist Antti Aarne developed and published in German the “Index of Fairy Tale Types” (Helsinki, 1911). This work was translated into Russian, supplemented and developed in relation to Russian fairy tales Professor om N.P. Andreev (“Index of fairy-tale plots according to the system of A. Aarne”). The “Index” is equipped with bibliographic information about where and in what collections the fairy tales were published. The Index has three sections: I. “Animal Tales” (i.e., tales about animals); II. “Tales themselves” with four subsections: “Magic tales”, “Legendary tales”, “Novelistic tales”, “Tales about a stupid devil (giant, etc.)”; III. "Anecdotes." In turn, in each department and subdepartment, groups of fairy-tale plots are identified that are similar to each other in themes, images and the presence of some common motifs. Each highlighted plot or motif was given a number by A. Aarne, under which it has been customary since then to register newly published fairy tales. The Index to Fairy Tale Plots was translated into English by Stiff Thompson and published in 1927. In subsequent editions, the “Index” was replenished with information about the publication of fairy tales among many peoples of the world and has now become a very complete reference book for everyone who studies fairy tales in a comparative sense. In 1979, the “Comparative Index of Plots” was published. East Slavic fairy tale" (compiled by L.G. Barag, I.P. Berezovsky, K.P. Kabashnikov, N.V. Novikov). The directory was prepared and executed in accordance with the index numbers of Stiff Thompson, but the system of dividing the material as a whole repeats the classification of A. Aarne with all its shortcomings, about which Yu.M. Sokolov wrote: “It has many shortcomings (there is too much subjectivity and convention in the breakdown of plots into groups and in the ordinal distribution of fairy-tale themes).”

One of the questions that needs to be clarified when studying fairy tales is the reflection of reality in the images of fairy tales and the refraction of reality in fantastic fiction.

The study of fairy tales presupposes a good familiarity with their plots, images and poetic features. In this regard, it is necessary to become familiar with the classic collection of fairy tales - the collection of A.N. Afanasyev "Russian folk tales". (See also: “Russian folk tales. From the collection of A. N. Afanasyev”;

Special scientific literature on the fairy tale is extremely extensive, and many of the works of pre-revolutionary times retain their value. Among the works created in the pre-revolutionary period is an extensive work on the comparative study of fairy tales L.3. Kolmachevsky “Animal world in the West and among the Slavs”, historiographical review by N.P. Dashkevich “The question of the origin and development of the epic about animals according to research of the last thirty years” and a review work by V.A. Bobrov "Russian folk tales about animals". The ideas of A.M.’s research retain the scientific significance. Smirnova “Ivanushka the Fool”. A kind of result of the study of fairy tales in the pre-revolutionary era was the extensive work of S.V. Savchenko "Russian folk tale (History of collecting and studying)". The most significant works devoted to the fairy tale include: studies by V.A. Bakhtina “The aesthetic function of fairy-tale fiction. Observations on a Russian folk tale about animals"; work by E.V. Pomerantseva “The Fates of the Russian Fairy Tale”, which analyzes the deformations that fairy-tale folklore underwent in the 18th-20th centuries. at the stage of destruction and disintegration of his figurative and stylistic canon; monograph by V.P. Anikin “Russian folk tale”, which offers a description of modern methods for studying fairy tales, in particular, the principles of research by V.Ya. Propp "Morphology of a fairy tale", the stylistic features and speech structure of the fairy tale are studied. In the study of the poetics of fairy tales, the studies of N. Rosianu “Traditional formulas of fairy tales” and Propp V.Ya. "Russian fairy tale" .

Tales about animals. The origin of animal tales is generally believed to be associated with forms of fiction derived from animistic and anthropomorphic ideas and concepts that attributed to animals the ability to act, think and speak. Changes in ideas about the world, in connection with which stories about animals lose touch with archaic ideas, became the beginning of the historical process of the formation of a genre variety of fairy tales about animals. Images of animals lose touch with their immediate prototypes and are perceived as an allegorical image of man and human society. Some stories may also have a later origin.

The images and characters of fairy tales about animals have real prototypes in human society. At the same time, according to the opinion of V.Ya. Propp, animal epic does not arise from observations of the real powers and capabilities of animals. An animal, in his opinion, is a hero due to the power attributed to it, which is not real at all, but magical, and the transfer of actions from one animal to another is not only an artistic phenomenon, but reflects the specifics of archaic thinking. V.Ya. Propp does not see a direct genetic connection with totemism. “However,” he believes, “if the characters are not people, but animals, endowed with strength and abilities inaccessible to humans, but acting like people, then this may indicate a connection with totemism, in which humans are not distinguished from animals.”

Poetics of fairy tales about animals. It should be noted that fairy tales about animals are not characterized by abstract fable allegorism; they skillfully combine the depiction of the habits of the animal being described and allegorical social meaning. The social roots of fairy tales about animals have given rise to various techniques of satirical and humorous depiction of reality.

When characterizing the poetics of fairy tales about animals, it is necessary to note the features of its compositional structure. Some of them are characterized by a small exposition (“The Wolf and the Goat”: “Once upon a time there was a goat, she made herself a hut in the forest and gave birth to children...”). The exposition is designed to characterize the situation that precedes the further development of the action and creates motivation for the development of the plot. The beginning of a fairy tale about animals can be very short (for example, in the fairy tale “The Bear”: “Once upon a time there was an old man and an old woman, they had no children...”). The main function of the beginning in fairy tales about animals is to surprise with an unusual situation and to concentrate attention on the story. The plot in this type of fairy tale is simple and consists for the most part of one small episode or some situation. The main focus of the plot of a fairy tale about animals is not the fascination of the story, but the unusualness of the situation. It is necessary to note the role of dialogue in the compositional structure of fairy tales about animals. There are fairy tales, the content of which is entirely dialogue (“The Fox and the Black Grouse”, “The Fox and the Woodpecker”, “The Sheep, the Fox and the Wolf”). The significance of dialogue in fairy tales about animals is that it is one of the important techniques for “humanizing” its characters. The combination of the real and the surreal, the human and the animal creates the element of fantasy necessary for a fairy tale. One of the types of compositional structure in fairy tales about animals is cumulative plots, which V.Ya. Propp identifies it as a separate type (“Kolobok”, “Death of the Cockerel”, “Tower of the Fly”, etc.).

Kostyukhin E.A. Types and forms of animal epic. - M., 1987.

Propp V.Ya. Russian fairy tale. - L., 1984.

Lazutin S.G. Features of a fairy tale plot // Poetics of Russian folklore. - M., 1989. - P.12-26.

Lazutin S.G. Elements of rhythm and rhyme in fairy tales // Poetics of Russian folklore. - M., 1989.- P.148-163.

Household short stories. The general characteristics of everyday short story tales involve considering it in comparison with other types of fairy tales, identifying its specific features and traits. The peculiarity of everyday short story tales is their close connection with reality. The term “novelistic” is due to the brevity and entertaining nature of the plot of this genre type of fairy tale, and they received the name “domestic” because they widely depicted the pre-reform peasant life. Everyday short stories can serve as a means of studying the peasant worldview and peasant philosophy of life. According to V.Ya. Propp, one of the main features of this type of fairy tale is the “lack of supernaturalism.” Unlike a fairy tale, in which the hero, with the help of a magical means, achieves the desired goal, in an everyday novelistic or realistic fairy tale, there is no magical means, and this can also serve as one of the differentiating features of this type of fairy tale. At the same time, the supernatural is present in these tales, but it is included in the context of everyday life and receives a comic overtones. “The contrast of the everyday background with the fantastic content creates the comedy of the situation.” “The nature of the realism of these fairy tales is determined by the fact that the method of transmission and style are realistic; The events depicted are not always realistically possible. The realism of these tales is very conventional." Short story tales contain a large number of everyday elements, aptly captured observations, and life details. An everyday tale tends to be an anecdote.

The origin of the everyday short story tale is associated with the historical period when agriculture emerges from the primitive stage, and the tribal system is replaced by a slave state. The composition of everyday short story tales is extremely diverse and allows for various methods of division and classification. Among the short story tales there are those that are close to fairy tales. They represent, as it were, a transitional, adjacent group. The border between magical and novelistic here is purely conditional; it should be considered not as a formal border, but as historical, as the result of a long process of degeneration of one species into another. The morphological relationship between some short-story and fairy tales suggests the origin of this group of fairy tales from fairy tales (“Signs of the Princess”).

A necessary condition for understanding the specifics of an everyday short story tale is to study the features of its poetics and style. A short story tale is characterized by an entertaining plot, rich in comic situations. One of the most common techniques of comic depiction is an exaggerated depiction of the main features of the characters. A feature of the construction of the plot of a short story tale is the deliberate violation of the usual and natural course of action, the depiction of unrealistic situations and situations. One of the common techniques for creating a comic effect in a short story is to play with the polysemy of words, a bizarre combination of incongruities. The fairy tale-novel is characterized by an emphasis on continuity and unity of perception, which is realized in the absence of inserted and parallel episodes and the presence of one conflict, a limited number of characters.

The everyday short story tale is close to an anecdote, and a necessary condition for understanding its specificity is to determine the boundaries separating the short story fairy tale and the anecdote. Unlike an anecdote, which is a narrative about one event in which the outcome follows unexpectedly, and at the same time quite motivated and naturally, in accordance with the circumstances and characters of the characters, a short story tale knows both a detailed narrative and more or less detailed characteristics of the characters . The difference between a fairy tale-novel and an anecdote lies in the volume of the narrative and its compositional structure, as well as in the meaning itself, extensive in a fairy tale and lapidary in an anecdote. For the style of a short story, rhymed and rhythmically organized speech is common, but colloquial speech is most fully represented in the fairy tale-novel.

Tarasenkova E.F. Genre originality of Russian satirical fairy tales // Russian folklore. Materials and research. - M.-L., 1957. Issue 2. - P. 62-84.

Yudin Yu.I. Russian folk tale. - M., 1998.

Self-test questions

• 1. What are the characteristic features of the fairy tale as a genre of Russian oral creativity?
• 2. On what grounds does V.Ya. Does Propp distinguish fairy tales from all other fairy tales?
• 3. Why do researchers consider it necessary to separate fairy-tale plots and fairy-tale motifs?
• 4. What structural units can be identified in a fairy tale?
• 5. What is the simplest scheme of a fairy tale?
• 6. What elements complicate the ancient structure of a fairy tale?
• 7. What artistic means and techniques are used in the poetic organization of a fairy tale?
• 8. How does V.Ya. define Propp the “function” of a fairy tale?
• 9. What types of characters are typical for a fairy tale?
• 10. To what time does the design of the short story tale as a genre date back?
• 11. What artistic techniques are characteristic of a short story fairy tale?
• 12. What is the difference between a short story fairy tale and its other genre varieties?
• 13. What underlies the forms of fiction in fairy tales about animals?
• 14. What preceded the appearance of fairy tales about animals?
• 15. What is characteristic of the compositional form of fairy tales about animals?
• 16. How does a fairy tale differ from other forms of folk prose?
• 17. How is a fairy tale constructed? Is the theory of V.Ya. applicable? Propp to other folk genres?
• 18. How are fairy tales and myths related?
• 19. How do Russian stories relate to Western European and Eastern fairy tales?
• 20. How are riddles and fairy tales related?
• 21. Who developed the first “Index of Fairy Tale Plots”, published in 1911? Who translated it and supplemented it in relation to Russian folklore?

Literature

• 1. Andreev N.P. Index of fairy tale plots according to the A. Aarne system. - L., 1929.
• 2. Anikin V.P. Russian folktale. - M., 1984.
• 3. Anikin V.P., Kruglov Yu.G. Russian folk poetic creativity: - L., 1987.
• 4. Anikin V.P. On the historical origin of proverbs, sayings and riddles / Soviet ethnography, 1960. - No. 4. - P.44-52
• 5. Afanasyev A.N. Russian folk tales. - M., 1988.
• 6. Bakhtina V.A. Aesthetic function of fairy-tale fiction. Observations on a Russian folk tale about animals. - Saratov, 1972.
• 7. Bobrov V.A. Russian folk tales about animals. - Warsaw, 1909.
• 8. Bucher K. Work and rhythm. - M., 1923.
• 9. Veselovsky A.N. Historical poetics. - M.: Higher School, 1989.
• 10. Voznesensky I.I. About the structure and rhythm of short sayings of the Russian people, proverbs, sayings, riddles, sayings, etc. - Kostroma, 1908.
• 11. Gavrin G.S. On the question of the difference between a proverb and a saying // UZ Perm Pedagogical Institute. - Perm, 1958. - P.23-46.
• 12. Gerdt K.P. To the study of Udmurt mysteries // Proceedings of the scientific society for the study of the Votsky region. - Izhevsk, 1928. - Issue. 5.
• 13. Dal V.I. Proverbs of the Russian people. In 2 vols. - M., 1984.
• 14. Dashkevich N.P. The question of the origin and development of the animal epic according to research of the last thirty years. - Kyiv, 1904.
• 15. Dikarev M.A. About royal mysteries. // Ethnographic Review, 1898. - No. 4. - P.1-64.
• 16. Elizarenkova T.Ya., Toporov V.N. About the Vedic riddle of the brahmodia type // Paremiological studies. Collection of articles / Comp. and ed. G.L. Permyakova. - M., 1984. - P. 14-46.
• 17. Kozhin A.N. On the distinction between proverbs and sayings // UZ Moscow Regional Pedagogical Institute. Russian language. - M., 1967. - T.204. - P. 5-12.
• 18. Kolesnitskaya I.M. A riddle in a fairy tale // Leningrad State University: Series of Philological Sciences. - Issue 12. - No. 81. - P. 98-142.
• 19. Kostyukhin E.A. Types and forms of animal epic. - M., 1987.
• 20. Kravtsov N.I., Lazutin S.G. Russian oral folk art: Textbook for philologists. specialist. univ. - M.: Higher School, 1987.
• 21. Kruglov Yu.G. Russian ritual songs. Textbook for universities. - M.: Higher School, 1989.
• 22. Kudaeva Z.Zh. Adyghe proverb: system, poetics. - Nalchik, 2001.
• 23. Lazutin S.G. Comparisons in proverbs and sayings // Lazutin S.G. Poetics of Russian folklore. - M.: Higher School, 1989. - P. 86-93.
• 24. Lazutin S.G. Rhythm, metric and rhyme of proverbs // Lazutin S.G. Poetics of Russian folklore. - M.: Higher School, - 1989.- P. 136-148.
• 25. Lazutin S.G. Some questions of the poetic form of Russian proverbs // Russian folklore. - L. - T.12 - P.135-146.
• 26. Lazutin S.G. Metaphors in riddles (principles of their creation, types and ideological and aesthetic functions) // Questions of poetics of literature and folklore. - Voronezh, 1976. - pp. 34-49.
• 27. Lazutin S.G. Features of a fairy tale plot // Poetics of Russian folklore. - M., 1989. - P.12-26.
• 28. Lazutin S.G. Elements of rhythm and rhyme in fairy tales // Poetics of Russian folklore. - M., 1989.- P.148-163.
• 29. Larin B.A. History of the Russian language and general linguistics. Selected works. - M., 1977. - P. 125-162.
• 30. Levy-Bruhl L. Primitive thinking. - M., 1930.
• 31. Levi-Strauss K. Structural anthropology. - M.: Nauka, 1983.
• 32. Kolmachevsky L.3. Fauna in the West and among the Slavs. - Kazan, 1882.
• 33. Maksimov S.V. Winged words. - M., 1955.
• 34. Meletinsky E.M. Primitive origins of verbal art // Early forms of art. Collection of articles - M.: Art, 1971. - P.149-189.
• 35. Meletinsky E.M. Hero of a fairy tale. Origin of the image. - M., 1958.
• 36. Mitrofanova V.V. Rhythmic structure of Russian folk riddles // Russian folklore - L., 1971.- T.12. - pp. 147-161.
• 37. Mitrofanova V.V. Artistic image in riddles // Modern problems of folklore. - Vologda, 1971. - P.141-151.
• 38. Mitrofanova V.V. Russian folk riddles - L.: Nauka, 1978.
• 39. Morozova L.A. Proverbs and sayings. (On the issue of definition and delimitation) // Bulletin of Moscow State University. Series 10. Philology. - 1972, No. 2. - P. 57-65.
• 40. Folk monthbook: Proverbs, sayings, signs, sayings about the seasons and the weather. - M., 1991.
• 41. Russian folk tales. From the collection of A.N. Afanasyeva. - M., 1987.
• 42. Novikov N.V. Images of an East Slavic fairy tale. - L., 1974.
• 43. Permyakov G.L. From proverbs to fairy tales (Notes on the general theory of clichés). - M., 1970.
• 44. Permyakov G.L. Fundamentals of structural paremiology. - M., 1988.
• 45. Pomerantseva E.V. The fate of a Russian fairy tale. - M., 1965.
• 46. ​​Proverbs. Sayings. Riddles / Comp. A.N. Martynova, V.V. Mitrofanova - M., 1986.
• 47. Propp V.Ya. Principles of classification of folklore genres // Propp V.Ya. Folklore and reality. - M.: Nauka, 1976.
• 48. Propp V.Ya. Genre composition of Russian folklore // Propp V.Ya. Folklore and reality. - M.: Nauka, 1976.
• 49. Propp V.Ya. Russian fairy tale. - L., 1984.
• 50. Propp V.Ya. Russian agricultural holidays. - L., 1963.
• 51. Propp V.Ya. Morphology of a fairy tale. - M., 1969.
• 52. Propp V.Ya. Historical roots of fairy tales. - L., 1986.
• 53. Roshiyanu N. Traditional fairy tale formulas. - M., 1974.
• 54. Russian proverbs and sayings / Comp. M.A. Rybnikov. - M., 1961.
• 55. Russian folk proverbs and parables / Comp. I. Snegirev. - M., 1995.
• 56. Russian proverbs and sayings / Comp. M.A. Rybnikov. - M., 1961.
• 57. Russian proverbs and sayings / Comp. A.I. Sobolev. - M., 1983.
• 58. Rybakov B.A. Paganism of the ancient Slavs. - M., 1981.
• 59. Rybakov B.A. Paganism of ancient Rus'. - M., 1987.
• 60. Savchenko S.V. “Russian folk tale (History of collecting and studying) - Kyiv, 1914.
• 61. Serebrennikov V. Riddles as folk entertainment. - Perm, 1918.
• 62. Smirnov A.M. Ivanushka the Fool // Questions of Life. - 1905. - No. 12.
• 63. Sokolov Yu. M. Russian folklore. - M., 1938.
• 64. Comparative index of plots: East Slavic fairy tale / Comp. L.G. Barag, I.P. Berezovsky, N.V. Novikov. - L., 1979.
• 65. Thompson S. The Types of the Folktale: A Classification and Bibliography. Helsinki. 1973.
• 66. Shtokmar M. Poetic form of Russian proverbs, sayings, riddles and jokes // Eastern Star, 1965.- No. 11. - P. 149-163.
• 67. Shakhnovich M. A brief history of collecting and studying Russian proverbs and sayings // Soviet folklore, 1936.- No. 4-5. - pp. 299-368.