Chumartsi genre. Fedir Kapitsa, Tetyana Kolyadich - Russian childish folklore: navchalny posibnik

Kids sweaters mіtsno tied with іgrovim childish folklore - nursery rhymes, little chicks, nebilitsy, skoromovki. The stench is to visualize negative moments in children’s mindfulness.
The life of children awakens in their souls and witnesses, not just radish, boisterous cheerful, happy experiences. For other reasons and for bringing children of power on the ground and strong, I feel sorry for, images, hostility, ogidi, hate and malice.
Long ago People's wisdom gave a vide negative emotions babies in words, in sound and rhythmic words, in super-conductive rukhs, hairs, grimaces - in teasers.
Zvychano, persistently perezlidvannya behind the help of the grazers of the mature or small, the sounder of all and the whole mimicry zustrіchala opir ("drazhniti - dog rilo"). Ale the obviousness of dredgers, their versatility and censorship is an indicator of healthy people in a childish collective, instead of being able to stand up for themselves without any help from grown-ups and fists.
Narodna Zhart in all its own way it is intended to put a crooked person on the place, to be able to put it to unacceptable callous viglyad... Without the grazhnik, gras in the life of a child will take gusto, justice.
A teaser to pick up children in the mind of talking about filthy, unfair, unharmed, you can pick up a little bit of words and fondness for sound and wickedness, you develop a sensitivity to meaningless words in a life image.

Childish folklore

Fool the simpleton -
On the chotiri fist
On the shigel and on the pillow,
On the green toad.

Crybaby, wax,
gutalin,
prokovtvuv
Goriliy Mlynets.

The dog went through the place,
Chotiri paws, p'yaty tails.
It’s a place to collapse,
Those are the dog's name.

Roar cow,
Give me some milk!
Skіlki kostu?
- Three piglets!

Fedorok z vershok,
The head of the housekeeper,
A hat with a wedge,
Nizhki with a deck.

Andriy-Gorobets,
Do not ganya pigs.
Doves are afraid
Do not sit on the dakh.

Antoshka-kartoplya,
Solom'yaniy nizhka,
Himself s nigtik,
The head is slick.

Boris-barberry
I hung on the mottozochts.
Yak motuzka break,
So Boris will roll over.

Vanya, Vanya, simplicity!
Having bought a kin without a tail!
Siv backwards
I went to the city.

Їde Vanya to biku,
Balalaichka in rutsi,
Balalaichka fell,
Bikov mischievous.

Vova, Vovka-karapuz
Z'iv at babusa kavun.
Granny to grovel
Vova see!
- Tse, granny, not me!
Tse is your little cat.

Alosha-belyosha
It costs three pennies:
Shyka is a copy,
Altin is the head
For two pennies a leg -
Axis and the whole price.

Prokop-krіp,
Middle forehead,
Z arshin himself,
Head with glitch.

Vanka-vstanka toddler,
Put on the great cap.
Cow z'yisi hliba,
Virostesh to the sky!

Volodya-Volodya -
The hat of the biscuits has been removed.
Hot dry rusks,
Three kopecks for each.

Leshka-biscuit,
Head with a goat,
A hat with a wedge,
Legs with a deck.

Donut Lench,
Z'iv bar,
Pig and bika,
Having sipped a gleach of milk,
More klіt poїv hlibіv,
Three cats of pies.

Our Pasha is thin
Yak Yarova straw.
And in the little shoes she shoots herself -
Yak mіkhur will pout.

Mikola-Basurai,
Go to the barn,
Tear up a gnat there,
Give me a paw.

Kolya, Kolya, Mikola,
Sit at home, don't walk.
Clean the potatoes
Giblets.

Fedot is thin,
Head for poods,
Ніс gachkom,
The crest with a clap.

Dunya-pampushka
I entered the street,
I sat down on the bush,
Komarika z'yila.

Sergiy looking around,
Bulka pouting
And Bulka is in the fox,
Jump, jump on the fungus.

Fedya-Medya Telbuh,
Z'iv cow, і bika,
І n'fifteen pigs, -
Tilki tails hang.

Cossack, cossack,
Tin buckle,
Lich * p_dv'yazki.
Cossack, cossack,
Lub'yani eyes -
Stylish pamazki.
_________
* Zlika.

Mironushka-Miron,
The bosom of the crows has been cleared.
The head is a copy,
Straw'yaniy shyka,
Ніс gachkom,
Hair with a clap.
Miron bought a crow,
Paying three kopecks.

Stepanushka-Stepan,
Navivorit captan,
New hat with a feather,
Gloves with s_blom.
Walk vіn, drіbotit,
Dzvіnochom to ring.

Villain villain
Opening the ax.
Poliz in the end,
Falling into a goat.

piglets

Raven, raven,
A tail of breaks,
A tail of breaks,
Ніс shackles.

Dap, magpie,
Dap, forty.
Blind for the eye
Curve from the side.

Drozd, drizd,
Simple, simple,
Forging n_s,
Zal_zny hv_st.

Vyur-v'yurok,
Crooked sock,
Crooked sock,
Feel the bik.

Chili, Chili,
Sparrow!
Peck, peck -
Hemp!

From foreign folklore

smilivets
Our kravtsi
Horobri buli:
"Do not be afraid of the animals,
Ні vovkіv, nі vedmedіv! "
And yak viishli for a hvirtka
So they kicked the rablik -
angry
Rozbіglisya!

Here they are,
Good kravtsi!

Barabek
(Yak needs to be dragged by a trainer)

Robin Bobin Barabek
Z'iv forty cholovik.
І cow, і bika,
I crooked butcher,
І віз, і arc,
І mіtlu, і poker,
Z'yiv church, z'yiv booths,
I smithy with a forge,
And then maybe:
"I live to hurt!"

TOM, SIN trumpeter
Tom, Tom, shin trumpeter,
After eating a pig and making a chirping sound.

I smacked a pig for a price of beats.
The first axis is in the slots along the road.

About Sonya - JOHNNY
Well, sleepyhead - blue my John.
Spati in pants lіg vіn.
Cherevichok vіn throwing off the get,
And in іnshomu having slept all night.

Cape Cod People Teaser
People are tricky - all are without eyes,
Scratch hair with a backbone of trisky
І for katannya substitute kovzans
Take a couple of trisky fins.

_______________
JERELA:
Literature and fantasy: Book. for vikhovatel_v children. garden and father. - M .: Education, 1992.

reference navchalny messengerє the first visions of a similar genus. Childish folklore for the performances yak samost_yna skladova for the folklore course. In addition to the traditional distributions of the course (koliskovs, kazki, igri), there are included portions associated with terrible discourses, school folklore, post-folklore forms.

Vidannya is a sign for a wide range of readers, victories of universities, pratsivniks of all spheres of science (including vikhovatels, methodists, kerivniks of gurts) and fathers. Especially for students, a practical part is designated, which are included in those lectures, practical to take, Seminariv, independent robots, Nutrition before hospitality and literature.

Fedir Sergiyovich Kapitsa, Tetyana Mikhailivna Kolyadich
Russian childish folklore

Peredmova

Childish folklore can be traced to the quiet of the phenomena of culture, about all the chuli or even talking about. Visible self-confidence and originality, it’s not possible to see the glimpses precisely because of the quality of the given folklore, the vision of it in the independent area of ​​knowledge.

Fakhivtsi of a childish profile will master the development of methods, how to prepare a child to school, to begin with cob letters and rakhunku. It is especially meaningful to find the development of the movement, to remember correctly and competently follow your thoughts, distribute your enemies from the sensed and read. Find out how to formulate the meaningful tips childish folklore... Koliskovs, pisenki, attachments, annoying kazki are easy to get used to and create a wonderful wicked effect. In order to improve the development of memory, drive, and play tips, we can use riddles, squash makers, tricks.

With the child's other creations, you can know through the surroundings, so in the warehouses of the readers ("Ridna mova", "Ridne word", "ABC") rіdnoї movi... Tim for an hour create in them it is not easy to come across purely mechanical, not to fail the specifics of genres, their interconnections between themselves. visibility scientific approach to manifest itself in the fact that the texts are often repeated, the principle of novelty is lost, and now, there is no interest. Our book will help you to remember the shortcomings.

Deyakі folklore forms and priyomi vikoristanі childish writers at the origin of original creations, plot motives of folklore became the basis of the cycle of stories by A. Volkov, S. Prokof. Re-pieces of childish folklore are presented in the bookshops "For the Children" by K. Chukovsky, "Children of Pisenki" by S. Marshak, the works of T. Aleksandrova and V. Berestov, E. Moshkovsky and D. Umtsya.

The drive until the writing of a new book was made by the rosettes of the provincial presenter and the pick of the childish folklore O.I. Capits. In 1928, a book "Childish folklore. Pisny. Ridiculous. Drazhnilki, kazki, іgri. Vivchennya. Zbirannya materіalu." With a stretch of rock-and-roll, a strong guarantee for everyone, who is working with children.

However, the book by O.I. The capital has ceased to give rise to the development of science. In addition, in the tribute of the robot, the presenter was far away from realizing his ideas. The chapter was lost in the manuscript " school folklore", Do not pick up programs and methodical tools.

Throughout the next hour, the decline of the 20s has become a golden fund, practically invisible to those who have passed through the past, who have brought a lot of appearances anew. At the same hour, it was clear that the robots of G.S. Vinogradova, O. I. Capitals have saved insane, historical and methodical value, the stench will require singing comments and clarification. Naturally, over the past few years, there have appeared new preliminaries, assigned to childish folklore: robots and publications by A.N. Martinova, M.N. Melnikova, M.P. Cherednikovo One hour the development of the formed forms and the new, the first for everything in the school folklore was trivial.

The proponation of the book is realizu a fortunate glance at the pratsi of our classics and imagining the system of genres of childish folklore on a new stage of its development. The authors of the bouli vrahovani basic rozrobka on the topic. The novelty of the handler of a polyag is in the fact that there is a more complex approach to implementations in the future. To that, be it constructive propositions for a given detailed structure, and for the servant of the

Pobudov's newest book is traditionally: it includes in itself theoretical chapters and problematic divisions, assigned to certain genres. The head of the skin is supervised with control feeds for self-revision and supervision. Methodical part of stocking with programs of the course, options take the seminars, Approximate change from food to sleep, subjects of coursework, bachelor's, master's work.

Particular respect is given to the forms of flow control: bells, letters from the factory, group thematic consultations. The stench of being victorian is in the development of forms of individual robotics by students.

In the course, a bibliography of theoretical lessons has been provided, references to textbooks, biographical explanations, vocabularies, which can help students, bachelors, undergraduates, graduate students, teachers and pedagogues in these practical children

In the future, it will be transferred to the re-creation of the master's book to the naval complex, to the warehouse of which and the reader, to store from the texts and urivks from the main robots of the child's adolescents

Author vvazhayut, scho a posibnik can be a vikoristany yak a warehouse for a folklore course, for killing the basic knowledge of the subject "Russian folklore". In addition, the propagation of material can be included in one of the warehouses in the course "Childish Literature". Materials are used for different forms of modernization, the main the initial process, Training of bachelors, masters and postgraduates. A number of chapters can be found in tsikavim and for the practitioner-teacher, who is pratsyu in Russian Lankans, and who is victorious between subjects.

Entry

Childish folklore tse one from the straight folk art... The great corpus of texts create іnu і in the grown-up, і in the childish middle-class, ale the method of vikonannya, lexical and stylistic storehouse is really growing.

Unimportant on the visibility of the childish folklore from the folklore of the grown-ups, between them will arise in the course of the historical and functional evolution of the genres. So, koliskov's songs are brought up to the childish folklore by some presenters, and they are brought in by the grown-up folklore, attached for the vicarious in the childish middle-class. At the same time, it is possible to promote іnuvati genres, as it is possible in the rіvnіy world to bring і to mature, і to childish folklore: riddles, songs, kazki.

Passing into the middle-class child, a large number of suspicious texts will be awakened according to the peculiarities of the child's psyche. Smell like informative, as well as pedagogical and developmental functions. The transformation process has a folding character. Bagato creations of childish folklore passed to children so long ago, but the memory of it was lost, and the creation of children passed into childish folklore recently. Otzhe, it is necessary to vivchat the genre with the urahuvannya of the history of the journey.

Traditionally, you can see two straight lines, behind which you can see the admiration of childish folklore. On one side, folklore has grown to become a childish middle-class. From the very beginning, the children themselves create, how to protect the specificity of the child's perception (terrible problems, sadistic verses). Ale є і third path - the beginning of grown-up creations, specially designated for children (poezіya plekannya, koliskovі pisnі).

Attached to the folklore of grown-up transmissions, forgiven to the plot, brought into the conflict of the great tsikavost, the root of the yaskravikh forget images, forgiven the move. Often vikorystovuєtsya rimovanі viklad podіy, texts vіdrіznyaє awkward mova, zrozumіlі virazi і voroti.

Russian peopleDrazhniks for the name of the lads.

Yurka - shahrai
Vkrav kvashennik,
Grandma has kicked
I threw it with a dough.

Only - Molka,
Beans are greased
Number nine,
Only potatoes.

Tolik - rabbit
Сів on a table
I went to the war.
Fighting - Fighting, angry
I shout: "I want to go to home!"

Fedya - Medya
Z'iv vedmedya,
Falling into a hole
Shouting: "Ma-ma!"

Sergiyko is a cartoopia,
Scoop in the back,
Goat in front,
And a cat into a cat.

Petya - Redya
Z'iv vedmedya.
it's early
Z'iv ram.
For a snack -
Z'iv toad.
Hotiv vovka,
She's not clean.
Like a gander,
So afraid!

Leshka - biscuit,
Head with a goat,
A hat with a wedge,
Nizhki with a deck.

Lonka - Leonid
For mottozochtsі bіzhit.
Yak motuzka break,
Leonid will turn over.

Lenchik - donut
Z'iv bar,
Pig and bika,
Ceber drinking milk,
More klіt poїv hlibіv,
Three cats of pies.
I do not know,
I know for style siv.

old RussianDrazhniks on the name of the farmers.

Dunka - pampushka
I entered the street,
I sat down on the bush,
Komarika z'yila.

Zinka - cat
I smashed my belongings,
I got five rubles,
The horse went kupuvati.
Bula Zinka simplicity,
She took a horse without a tail.
Sat back to front
I rushed to the door.
Cocked for a hemp,
Stood all day
I buried myself behind the bush,
Stood all night.

Ulyanka go to the biku,
Berezinochka in rutsi.
Berezinochka fell
Bikov mischievous.

Here are presented folk virshiki potishki for the very little ones in L.V. Dyakonov's fashion.Have gone - have gone.

Have gone - have gone,
With mountains, with mountains,
Until children - for a drink,
Until babtsi - on wet,
For cotton,
For the malt,
For the hunchback.

They sent a young woman.

gave a young woman
For cold water
And the water is far away
And it wasn't easy to wear.
Katya sili dial,
For water itself go,
Chi will walk on the water,
The beads are farted to wear.

Nizhki. Nіzhki, nіzhki
Going along the road
pick the ropes
Green peas.
Pick up the cords,
Put in a goat,
Bring to the house,
You’ll see Mom.

I'll get up and braid my braid.
I'll get up, braid my braid,
I will get up, I will braid,
I weave, weave, weave
sue:
- Ty rosti, rosti, scythe,
Up to the seam belts,
Up to the seam belts -
All the world is beautiful.

Doschik. Plank, plank, forest!
I will give you a lot!
Khliba korovay!
Water all day!

More about boards.
Ay, boards, boards, boards, -
For oats, for wheat,
For wheat, barley,
Water all day!

About Sonya. Sonechko is a little bucket,
Vugilnoї in vіkonechko!
Sonechko, outfit!
Chervone, be good!

Rainbow arc. Rainbow arc!
Don't give the board!
Give me Sonechka
Bell!

ravlik Ravlik, ravlik.
Hanging horns,
I will give you
A piece of pie!

Traditional folklore passing from generation to generation. by the way, Vesnyanki, chants, primovki.

"Toga-toga-toga-wheel road!" - shouted the lads to see the birds. And with the arrival of spring they called back to the native land: "Tiga-Si, Tiga-si - ti-li-ti-ti, to Rusi!"
And the axis was so fluttered to fly in the native land of cranes:

Iki, Iki, Iki, Iki-
Screams! Screams! Screams!
ІklІ, іklі, іklі-
Tse cranes! Tse cranes!

Kurlov, Kurlov, Kurlov,
Fly, fly cranes!
Kurlov-si, Kurlov-si,
For Russia! For Russia!

Ti-lati, ti-lati,
Hang it! Hang it!
Oh, oh, oh, oh, oh, oh, oh
Cranes go to our homes!
(In the house - in the booth; "to our houses" - the form of the mіscevoy vіdmіnk is old)

And if the children were letting the birds out of captivity, then he was given the same trouble:

Ti-ti-kir,
Phty-phty.
Ti-ti-kir,
Phty-phty.
Zuyok, ti-li-ti,
Much Viti.

And the axis and fun of drazhniki about birds.

Raven, raven,
A tail of breaks,
A tail of breaks,
Ніс shackles.

Dap, magpie,
Dap, magpie,
Sleep for an eye,
Curve from the side.

Drozd, drizd,
Simple, simple,
Forging n_s,
Zal_zny hv_st.

Vyur-v'yurok,
Crooked sock,
Crooked sock,
Feel the bik.

Ritual travel.

About the old wives of friends, see the same in. the earliest Russian literature-in the production of "The povisti of temporary litas" (ear of the XII century). In the Іpatіїvskiy lіtopі pіd 1178 r the rite of burial of Prince Mstislav Rostislavovich is described and a funeral lament about him is induced. Deyakі ritualistic paintings are published in the peonies of the first third of the 19th century. Seryoznaya robot on the basis of a ritualistic journey to be repaired from the middle of the 30s of the XIX century. However, it’s special for її to repent from the 30-ies of the XIX century. Sakharov turns around until the ritual songs are seen. Tsіsnі, on їkhnya dumka, miraculously listened to the national rice of the Russian people. Carrying out the ideas of "official nationality", the stench was stverdzhuvali, there is little in the ritual songs to recognize the harshness of such nationalities of the Russian people, like the relevance, humility. Zupinimya on the calendar ritual travel. Bagato folk are sacred in strictly singing days of rock. Among the saints, there were special rituals, which in science are called “calendar” 1. Calendar rituals suprazhuvali were special songs, which were called Christmas carols, old songs, spring flowers, seven-year songs, etc. D. Carols. Number of rіchnykh (calendar) rites іdkrivavsya nоvіchnyh (yuleti) rituals. Christmastide was celebrated during the winter season (from 24th to 6th day). The magic of the first day of fate lay at the heart of the ceremonies: the rituals, so that one can come at the end of the day, at the thought of these victors, guilty of the blessing of the day in the singing direct, stretching out this new fate. One of the most primitive manifestations of the Yuletide saints, the saints were walking in the yards with the backs of the new children, who were called carols. - Happy New Years of Good Health. For the time of the day, Christmas carols have been described as gifts (pies, meat, etc.). V. Gogol "Nich before the ride." pisni new zmistu, in which, as a rule, paired rome. Pislya dermal parry rimovanikh vіrshіv yde prispіv-viguk, in which the word "kolyada", "oats" or "Grapes" is guessing. For cim vigukіv pіsenki і are called. After a round of carols, there are even more romantic ones (from chotiroh to twenty, and one from one and more virshiv). It is not easy to fix carols directly from the hook-up. In the most open-ended forms of spirits-viguk, they include a description of the rite of caroling itself, knowing about those who used to walk around the carols, whisper around the booths, who were encouraged to grab a picture by the ruler. Let the very majesty become the main zmist of the carols. For all the carols, Persh gives an ideal description of the booth of the person being magnified. Vyavlyatsya, scho in front of them is not a small village hut, but a spravzhny tower. Around the tsiy tower "stand zalizny ooze", "on the skin tichinka for the makivtsi", and on the skin makivtsi "for the golden wintry". Matches the whole house and people live in it. The typical formula for the characteristic is to praise the family є offensive: the gentleman of the budinka - "svitloi mіsyats", the lord - "chervono sonechko", and the little children - "little children". Such an idealized plan is given in carols and a description of the village's vbrannya. About a peasant, it’s like “having put on a captan for a hundred rubles,” “having made a belt in a“ thousand. ”All the same, ostentatiously, vigadan, fantasies, in reality, which haven’t gone into reality. fantastic pictures of folk wealth are not real, but bazhans.Fantastic pictures of wealth are known in other genres of folklore (for example, in kazkah). the specificity of the one at whom the carol is to be found. The idea of ​​the rice and the realism is the hardness and the realism. V. Ya. peasants who are more important and demanding than anything else: not gold, that farm, but harvest, thinness, health, wealth, prosperity. ” ku vyslovlyuєtsya pobazhannya, shchob ... The ruler in the booth Great little pigs, Great b boys, Great b kids, Great b calves, Great b chicken, Great b lamb, Great b ducklings! Great for the foals, The carol will end, as a rule, I win the wine for the carol, for the kindness. Carollers can eat pies, homemade kovbas ("guts"), pigs' nizhki, etc. Tim, who is not obdarov, the carol-singers will listen to filthy impulses, and if the jartome will be haunted by the right. You can vvvazhat, in the period of the most common composition of the carols of mali, in the same way as the motives we saw in the end we saw: describe the jokes for the carols, dignified by the lord of the first seven, honoring the third noviy rikі vimoga a gift. However, in the carols that came to us, the compositions are far from being displayed. Most often, carols are played, in which they appear we will embody one or two of the named motives. Є carols, which are skladayutsya all for one motive -Vimogi a gift. Observance of the pic. Z new saint Christmas poets are also tied together with all kinds of fortune-tellers, including witchcraft on the back of so-called sub-men. " (most often, earrings, or even some embellishments), and they covered the dish with a hustle. in the dish are items until the day, whose item was delivered, and was placed the wicked person at the whole hour of the day. So, on the basis of a whitewash, the way of a circle, which is a symbol of love and a whore, is set like this. Ilasya chicken Lado, fret, On the prizbі, To whom we spіvaєmo, virila ringlet To that honor vіddaєmo. Срібне. A girl, a little thing, what for the hour of the visit of the song came out of the dish, according to the story "I am guilty of going out in the coming time. 'Iazan with him (field, sheaves, skirti, grain, cows, mlints, pies, etc.), transferred a good harvest, wealth, well-being. , in which the carcass of a crow went down, death began, and so on. Vorozhinnya from vikonannyh pisennykh mali the character was NOT enchanted (it was sported in deyak carols), but transferred. : Whoever wakes up, Tom wakes up, Tom wakes up, Chi does not shrink. Glory! hell, on the basis of the riddle "the girl is sitting in the dungeon, and the scythe on the street" Vinikla Sublabel: Sitting the girl in the bed, Who will see, Spit on the turns. The truth is awake, Lada, fret! Good for him! Tsya song has seen happiness. For podblyudni to the songs they enchanted about a happy or unhappy share. Especially there is a lot of sub-dishes pisen bulo folded on the theme of zimzhzha. And in general it is natural, so the children were fortunate enough. The symbolism of feathers is widely recognized in girls' subnational songs: a ring, a ring, a crown, a pillow etc. On one side, there are ideal images of the folk poetry: "good fellow", "red dvitsya" and in. and so on. Tse knew its image and in the poetical style of the subnational pisen. So, the symbol of pairing, in which they are represented as “two little blue”, “juice and little blue”, “sable and marten”, and lower-real “two balls”, “little hen”, “little baby” ... At the eateries, from one side, one can see the peasant's thriftiness over objects and images of life ("wedmid-fir", "hare-povilyaenka", "hen-zagrebushechka", "sera of green cabbage" іnshy - imagining yo world about ideal life, Kazkov's wealth. So, for example, the heroine of the subbeds, a simple village girl, lives in the "high tower", she has "gold brocade", " Gold ring”, Zhenіkh-“ gruzdochek ”is called“ boyar's blue ”, and the bride-“ belyanochka ”is called“ boyarina ”.

Oil paintings.

Let's step on Christmastide to the great richniy saint bula masnitsya. Prelіdniki vvazhayut, scho in the distant ancient masnitsa bula a spring saint. With the introduction of Christianity and the fence to carry out weekends in the spring seven days before the Great Great Day of the Holy Week, it was launched at the most early term. Maslyana became a svyatkuvatisya in the very end of winter, in the period from the end of the day to the cob of birch trees. Maslyana is the most cheerful, the most revelatory of the people is not sacred, but the triviality of the tide (from Monday to week). Moreover, the tse of svyatkuvannya included yak community, as well as family motives and presented in a strictly written order, which was seen on the names of the days of oil production. Ponedilok nazivavsya "zustrichchyu" - the ear is holy; middle - "zagravannya"; for the whole day, they repaired the razor-sharp kind of likuvannya, ryazheni, katannya, the middle - "Lakomka": there was a Vіdkryvala Vіdki in all booths by mintz and іnshih stravs; Four were called "rocking", "break", "wide Thursday", the middle of fun and gulny fell on the next day: p'yatnytsya - іschіni vechora ": son-in-law invited mother-in-law; middle - "sit-downs for a visit": young non-women welcomed relatives as a guest. Nedіlya-I enye tse "spend", "tselovnik", "farewell day", the end of oil fun. Obov'yazkovim subject of ol_ynyh chastuvan buli mlints_. Oil hedgehog is small of a ritual and ritual character: it was transferred, so what would be sacred in the world, the whole rik would be more beautiful. Maslyan gris were of an overly rozvazhalny character: riding on horses, rolling with sleighs on sledges, playing games, wrestling, fist fights, etc. In all cixes, the brave character of the Russian people was manifested with special strength. Olіynykh pisen before us didn’t go well. All the stench for its theme and attributes is divided into two groups: one of them is tied with the rite of creation, the rite of passage ("funeral") of Maslyanoi. The ceremony of creation of Masnitsa will be attacked. They rocked it from the straw, it sank, they gave you the look of a woman for the help of the old clothes, they planted it on the rail, and they drove it on a sleigh around the village with their backs. Then the opudalo-Maslyana was put on the snowy mountains, and they passed the game on the sled. Pisnі, as supervising the rite of creation Masnitsі, vіdrіznyaє major, life-like tone. Tse persh for everything A great song in honor of Maslyana, who rejected her anthropomorphic viraz in the image of a straw wasted: Our guest's road Maslyan, Avdotyushka Izotievna, Dunya Bila, Dunya Rum'yan, Kosa namyatnaya, Staryarshka Ideal portrait of the Russian beauty, in the stem of which is reminiscent and realistic ("more parts, big heads, onuch bіli, nabіlenі"). In the songs, assigned to the scene of Masnitsa, the motive of the clown part is developed. They have to tell about those who Maslyan with the joy of singing "with mlintsy, with loafs, with dumplings", "with sire, butter, roll and baked egg." The enchantment of wealth and Christmas affluence in old songs is of little magical significance. On the last day, Maslyana was seen off. Solom'yans opudalo Maslyanoi were transported outside the village, and there they either sprinkled them, or cut them into pieces, and buried them in SNIG. The whole rite of knowledge of the image in olyynykh pictures. The rite of conducting the Butter and supervising yogo song in the same way, the minor tonality. As far as the songs, they were instrumental in Maslyan, they made fun of themselves, then the songs, as they supervise the rite of the Maslyana, the bully are similar to the weighed "core" songs. Maslyana reproaches them for deceiving people: she thrashed them, threw everything on the Great Past. For a long time, the ceremonies of organizing and celebrating the Maslyanoi mali are agrarian and magical: carry out ("funerals") Maslyanoi meant spending winter and spells, the coming spring. Especially brightly colored in the oil penny, which is cited by A. N. Ostrovsky in the p'us-kaztsi "Sniguronka". Thinking about spring, the villagers "Berendei" slept: Maslyana wettail! Come get out of the yard, Your time has come! However, the step-by-step agrarian character of the olyynyh rituals was hammered, and the stench began to spry out just like svyatkovo rozvaga. Pіd hour tsikh rozvag - began to live Pisnі and do not lose the ritual meaning. The guys from them, according to their rhythm and emotions, made dance parts. Vesnyanka. Pislya masnitsi advancing seven-month, so the title of "great pist". At the end of the hour, noisy, no svyatkuvans, all the young people ("sit-downs", "parties", etc.) All the thoughts of the villagers will be zoseredzheni at the new state ric, preparation for the spring Polish work. For the villagers, the bulo is even more important, the heat is warm spring days yakomog came earlier, and Wash the weather It would be like this, if you had a good harvest, and all the well-being of the villagers would be tied together. However, they did not passively check the spring, they didn’t actively pour in the most recent arrival. For example, call the biscuit from the test of zhayvoronkiv and from them. Tsikh zhayvoronkіv children were planted on teenagers, parkans, ran along the streets with them, they called out birds - symbols and provinces of spring. For the same purpose, the prizes of the spring were served by special short songs - spring girls, who did not sleep, but were vigorous in the presence of small groups of children. In the spring girls, the girls were turning up to zhayvoronkiv (and inodi to waders or bdzhiloks, they came with a stench of shvidsh and brought with them a “chervona spring”, “ warmer lito"). With the arrival of a good spring, the rik "dobriy", "hliborodny", "zhito thick", "KOLOSISTOYE". The specificity of the wolf of spring women - the prism (conjuration) of spring and vykhvalyannya - made itself felt and the special features of their artistic form. The spring women are free to admit the signs of the senile majesty and the incantation. The magnificence of the spring is brought about by the spirit. The stench, yak and majestic, is often repaired as a beast. The price of the beast "until spring, zhayvoronkiv, bdzhilok, etc. golden ") and a wide sheet of words change sufiks("Vesnyanochka", "Letchko", "Lark", "Birdie", "Lastivka", "Katochka"). With the serpents of the springworms to grow up in front of the imagination. They, like in snakes, widely get used to the image of the lock and keys. The most widespread motive of the springworms is to bring the keys until spring (or zhayvoronks), so that they can close the “cold winter” and see the “warm summer”. Vesnyanka vlastivі zvernennya in a commanding way. So, for example, one of them resigns from such an imperative pozhannya-vimoga: Come to us, spring, To the joy of the great to us, to the mercy! Egorievskie Pisnі. Spring Yogorov day starts on 23 April. On a tsey day, as a rule, "the first time the herd was driven in the field. important pod_ya the villagers were furnished with rituals. Before Egoriev's day, the young, like during the Christmas carols, walked around the yards and slept on the little ones, in which the hopes of the gentlemen and their thinness were taking their toll. One of these pisenok, for example, conjured: Telonki, telefyte! Pigs, piglets! Chickens, hurry! Tsi pisenki, like carols, wake up to the end of the gift of the present .. Yakso, the gentlemen gave a good gift to the Vikonavtsy Ugor'evsky "carol", then they said the best of them, "for example," , then the stench in the image said: "no stake, no yard, no curious pen!" At the Ugors day, in a herd in the field, there were a few choloviks, who “hooted” Ugoriy, ie, the children of such a zest, as well as Egoryev's “carols.” Our thinness in the field and beyond the field, from the forest and beyond the forest, From the young to the young, to the young to the young, to the young to the young. The image of the nest is a symbol of family happiness, central in the cich songs. in the middle of the quiet trees near the vyunishnyh saints yaskravya vіdimagednaya rejected the valleys of the patriarchal rural family, in which the woman was bull on the rabbin’s camp. the sheep "mash izbushechku", the driver "give khustki to your hands", the sister-in-law "zaplitay rusi", and "read your own cholovika - firmly press down to your breasts". Yak and with a caroling, with a spy vyunishnyh sibling, the young went around the yards, for the first time they saw a gift. And in the wilderness because of the fact that the viconauts were dazzled by the chicks, the young couples were caught by the good, or, navpaki, the bad.

Semіtskіe ritualistic pictures.

Somiy tihden was named Semitskaya. The fourth time was called Semik, and on the last day (not long) it became holy Triytsi. For the seventeenth day, special rituals were performed, such as super-joyous songs. The main rite is the Semitskaya Tizhni Buv rite of "curling wine". Having put on the svyatkov's outfits, the girls went to the forest. There the stench took a fancy to these young juices of birch trees, and they performed a ritual with them, which is more magical. The stench brought the birch trees to the ground and splashed them into the grass, vazhayuchi, so that the birch tree's strength is transferred to the earth. Then the girls "curled the wines". On the edges of the birch giloks, as they didn’t vidlamuyuchi, they smelled (“curled”) the wines, filled the song, in the boule the words: “curl, birch, curl, curl”. The rite of birch curling in the old days mav bezsumnivnu agrarian and magical meaning. When the ritual was healthy, the children slept: We will win the vine On the dewy oats, On the rock, On the buckwheat, On the thick wheat, On the white cabbage. ricci abo threw "in the rye, but also a little agrarian-magical zmist: the growth of the green birch tree is not guilty of the earth, water. the peaks, robbed the natural green arch, before the children passed in pairs and "kumilis", that is! The wines came from the birches and went with them to the rychka, and they used to bewitched by their names. if the wine is plive it is rotten, chiplyuchis on the shore, turn over and so on, then life will be important. Tsіsnі, like supervising warnings on wіnki, wіdrіnіyut sincerity, lіznіm, аndіnііnіtіonіy drama. Such, for example, є a song, in what way it was discussed about those how the girl went “to the Danube River” with her friends and threw her wines into it. The transfer has arrived, and we’ll summarize, and the girl is quiet and the whole thing spins: All the wines are on top of the water, And I’m not overpowered. And my drowning. All friends go to home, send all friends to hotels, And my not come. The theme of the change and the family's singing is borrowed more and more in the Semitskaya songs, in the head and in the round-dance songs, which are shown at the end of the hour; the spring, in quiet from them, as the girls were playing for an hour, they were dancing round about the "curled" birch tree. Litni rituals of painting. Semіtskіe pіsnі boules with the rest of the ritual spring songs. Summer was coming, a period of busy Polish robots. There were few rituals in the whole hour. That and a song, like supervising and rituals, saving not a lot. Among them are the paintings, tied with the rite of the funeral of Kostroma and the day of Ivan Kupala. The rite of burial of Kostroma is not due to the fact that it’s timed to coincide with the past and was going on in the period from the Three to Peter's day. " The rite of burial of Kostroma was given an offensive rite. Kostroma began to be interpreted as the image of a merry gull woman who died. So, one song, as a supervisor of the "funeral" of Kostroma, is to be remembered with the words: Kostroma, Kostroma, Ti gullivaya bula! To the coffin, I gave a description of the mourning for Kostroma, in the case of the bully's life, “mlintsi masni, mash, spoons of farbovan, cups of lipovi”. Ivana Kupali was born on the day of the summer dream, at no time from 23 to 24 hours. They took herbs (especially ferns) from the chiu nich, as they nibito mali I was hungry for power. At the same hour, the bagatta was sprinkled and stripped through them, one was poured over one with water, and one was bathed. All tse, according to popular practices, is of little value. Kupalski rituals have known their images in common songs. So, one of them resumed with the words: Walking a siskin on the street. I collected the girls for the Baths: "Well, the girls for the Baths, Well, that vi, girls, for the Baths!" Near a row of a tree Kupala is in front of us in the anthropomorphic image of a mother. So, in one song for food, de її daughter, Kupala vidpovіdaє, scho її daughter "polit the beds, hands to the stake", "quotes to the ditch, vinochki v'є", "to my friend for a golivonka." Basic rituals of painting. Vosni, in conjunction with the zanyatistyu on Polish and other robots, rituals were carried out even less, less vigorously. These are the rituals that took place in a whole hour, all the boules were tied with turbots for the harvested harvest. The ritual of "curling the beard" can be used with the butt. This is how they called the spike to tie it into one bunch, which is specially superfluous on the rolls of uncompressed spikelets. Transferred, with such a rank to bury oneself behind the earth, to fall for the offensive rik її "vrozhayna power". About the rituals of "curling the beard" can be found in the songs. The first and last sheaves of stubble were introduced into the village with a lot of waste. The power of the sheaves of the cich was held in a magical sense. The grains were poured into the fodder of the ailing thinness, they were used to repair the grain crop. The rituals also took away their image from the general paintings. At the same time, there was a feeling of joy at the end of the Polish robots, the threshing and picking of bread at the back. For example: Oh, thank God, On the current in stacks. They reaped the rye, In the cakes they reaped, they reaped the rye And with the ovens with pies. And they pokla in the mine, Until the present hour of the calendar, rituals may have gone down from life. However, in the last year of the calendar rituals, they borrowed great misce in the spiritual life of the people. They had thoughts to the people about a gargling harvest, an appendage of thinness, a home of prosperity and goodness. The main theme is agrarian-state. A little of the order with a central theme in them show through and family-by-word motives: the world about the good family, the health of the offspring, etc. The basis of the ceremonial songs is a spontaneous materialistic glance to the people. Providnі images of chicks are taken from the navkolishny peasant of real action. However, it’s a matter of respect that there are many images of calendar songs that carry among the ancient animistic phenomena (anthropomorphic images of Kolyada, Maslyanoi, Kostroma, etc.). Basically, the appointment of calendar dates is utilitarian and practical. At the same time with the ceremonies, like the smell of super-food, mali, on the thought of the viconavts, I give birth to the children, health of people and food, etc. the atmosphere of Christmas, artistically caught up with all the thoughts and feeling. For bagatokh calendar pisen is characterized by a poetic character. The order of the calendar rituals, as they were seen by the whole community, practically on the scale of the whole village and the village, in the village center, rituals were also carried out, which were also tied to the lives of the family. That і are called the rituals of the homeland-bystanders. All the significant events in the life of the village families (people of the people, joining them, death, etc.) were supervised by special ceremonies, as they celebrated a great development. I especially respect the rituals and ceremonial travel to the next, to explain to them that there is little vinyatkovo important value in the life of the people. A characteristic peculiarity of the patriarchal way of life, since the family-butt rituals had the most development, є those who in the new seven have become the main vicarious-economic and spiritual unit. Great patriarchal families led to the end of the closed way of life. The members of the families of families, in their haunted practical life, as a rule, "did not go from the university cola home, family of family ..."

Gromadska value of attitudes.

Russian people are prone to majestic suspension value. You will be stored in a pictorial, ideological and vicious and aesthetic meaning, in a rich living snake, great ideological sense, great artistic dignity and nationality... The recognizable value of invitations to visas is the first for all the odds and ends of the vacancies that appear in them. In general, the picture of Russian life is wide, it is depicted realistically. I give a message about the glances and the glances of the people, about their intelligence of action. The most significant is the fact that the stench is typical of the manifestation, that is, the one who sees the best shows among them and the most important rice in them. So, talking about a peasant's camp in tsarist Russia, stench to say about his life, about his landlessness, about his lack of land, about his lack of money, and about his foreign trade for rent for land. The picture is exact. Typizatsion is manifested in the early images of a peasant, a worker, a worker, a priest, a pan, a judge. Wonderful social camp people (man, pane, pop), so yes you can characterize it by the rank of one, saying on the basis of the signs: life or wealth, the power of wickedness. The significant meaning of attitudes is recognized in the zagalny, rich, life-threatening information of the folk masses. Viklyuchno bagati and virni guarding nature: "Mother's earth - a gift of belongings", "Siberian - the bottom of gold", "Do not give birth to a pear-willow", "De quitka, there are honey". Besides, admitting it often means, as it meant, a broadening sensation, so that you are welcomed with the ugly words "everyone", "skrіz", "zavzhdi". Prisliv'ya is a philosophical genre. Smell to take revenge on the most important foreign visitors about the regularity of development of nature and suspension: "Hour not sleepy", "Old old, young growth" “There’s not a corncob, there’s no end.” One admonition is an important thought, for a visnovok, a thousand adjectives, for living among the people, - a richly sided and highly comprehended picture of life. When I purposely confirm the thesis about the mystery of the form of life. The ideally-vikhovna role of adherents is meant to be that the stench may be absolutely clear. The significant value of attitudes is also a manifestation of the wicked function. A number of folklorists are justly vvazhayut, but with a cob call to send a message to the younger generation. This kind of function can be rich in life and at once among the people with the help of: "Maystri can be seen from the robot", "Not all at once, fill in in reserve." M. Gorky pidkreslyuvav, scho, in the wake of the "squeeze of the labor of the half-hearted generations" (Gorky M. About literature. M., 1953, p. 337). The ideally-vikhovna meaning of attracting the polarity is also the fact that the stench serves the clear turns of singing judgments about the real action, in which it is not possible to be guarded or to be locked out, to open up the power of objects and objects. Tim himself is pinned to the rumors of a characteristic look at things and things. Slipping, the most common in the village middle-class, refer to the food, which is sick of the number of people: "Man, go to the ground, but our land," In the rest of the application, my idde is about the state prizes, about those who need to be robbed of the villagers. Among such practices, they were not primed, but 74 and were born as a result of the great life of the people. The prime itself cannot be directly brought to the attention, if the structure of the stench is close to them. Note, however, that it is a purely utilitarian sign: "On the Tekle tsiy beetle." The price of the silkskogospodarskiye pleasing, turning in a natural form. One of the important goals of the apprenticeship is to serve as a pragmatic appraisal of the appraisal of the realities of action to people. Because of the fact that it’s not impudent to talk about life, it’s not impudent to talk about life, weird people, good and good behavior of people, but give them clear positive and negative characteristics that are very important. There is a clear assessment to serve as an active supporter in the struggle for people's ideals, to oppress them in a social struggle. The assessments swing in the form of an antithesis, often socially sharpened: "A man is a bastard, but the pop loops are thrown away", "A goat is thirsty - the horns are lost", "A man is with a bipod, and seven are with a spoon." Serving to serve positive ideals - cheeriness, honesty, a sense of friendship, put a highly moral behavior in the butt, operate with understandings of good and evil, honor and dishonor. It’s a pleasure and a pleasure to be haunted by the sight of the negative feelings of people. Prisliv with a brightly twisted morality to end up rich: "Take care of the honor of a young man", "Don’t shit bullshit", "Pratsya god, but lyn pusu" "," If you don't come, you won't weave the bast shoes. " From the Russian side, she took away a wider and more widespread development of the theme of patriotism: “Z native land - die - don't go ”,“ Spring is not red in foreign countries ”,“ Russian chick until the beginning ”. However, conservative looks have appeared in the attitudes. The stench of the populace was fueled by the inflow of the church and official morality, as well as as a result of the rise of the popular masses. Sounds of this kind of adherence: "It was not put by us, not by us, and rearranged", "But God did not interrupt the butt", "God is patient and blessed to us", "Every color knows his own addiction." V.G.Bulinsky and M. Gorky were kindly cared for, well, they didn’t care about the importance of life in old Russia, the people didn’t lose heart, they didn’t lose heart, they didn’t lose heart, but they didn’t lose heart, they didn’t lose heart, but they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, but they didn’t lose heart, they didn’t lose heart, they didn’t lose heart, and they didn’t lose heart, but they didn’t lose heart, and they didn’t lose heart, and they didn’t care about the authorities' optimism. Numerical advertizing pidtverzhuyut tsei viznovok: "Not such a terrible devil, how can you paint!" , thunderstorm, but trim one by one ". N.A. The aesthetic value of attitudes is manifested richly. It is the manifestation of a high degree of majesty. They have a natural principle, which is highly valued in art: simplicity, stiffness, versatility, versatility. It is ironic for the people to talk about richness of meaning: "Words are rich, but there is no stock." Russian writers-classics, thoroughly volodyli in mystical words, highly appreciated when they were listening, were happy to give a thought to the smartest in a simple form. Prisliv'ya served for them to visually engage in the best principles of verbal creativity. Gogol meaning irony, mockery, in fact, the occasion, the zavdyaki yakim to the old age (div.: Gogol N.V. Poli. Collected works. In 8 volumes. M., 1952, v. 8, p. 369 ). M. Gorky gladdened the writers of vivchati with a message, opanovati with "missed aphorisms." Vin said: "In the simplicity of words - the most wisdom, adjective and writing are always short, and the meaning and meaning are almost put into them on the whole of the book" (Gorky M. Materials and reports. L., 1934, vol. 1, p. 114 ). The great ideological and artistic value of attributing to V.I. Lenin. Artistic form of prisliv. Prisliv'ya, like any genre, is a special form, structure, the main idea of ​​one-internal artistic unity. At the side, the tse is twisted with a divine force. In one of the words the majestic sense is laid. Moreover, in the presence of a naked її її straightness. All the elements are ordered by the author -Accurately open the thought, in order to make it easier for you to reach the concentration of the thought. The internal unity of the visibility is one-dark, based on one fact or appearance. For attracting power, two basic forms are encouraged: one-part and two-part. Offended to form may be tricky: Persha is a scramble for the rules of the sound and narrow-minded proposition: "Be the pine to its own pine forest," folding Propositions : "Biliy svit is not an outskirts, but empty mova is not spilling", "Reasonable crying, foolish race." Nareshty, those who are free in their minds to serve are those who, behind the form, become more involved in the stylistic ways that have been brought into them - in accordance with the antithesis. In painting, kaztsi, bilin ci kosti are deprived of small elements of structure, and in the stench they form the basis of the composition: "Behind the old head, like for kam'yanaya stina", "Happiness" without rosum, "frantic sum - an hour, but maybe a year ”. "Ptakha - krila, lyudinі - rozum". At the aiming butts, it is important to put on those, where the implantation in them of a fit, antithesis, metonymy, from one side, to serve the transmission of a singing thought, and from the other side - to ensure the integrity of the attention. The form is bordered by the boundary, so that it looks like a suvoro, often symmetrical composition. Whole they take in the rhythm, and the implantation of the rimi, but often they do not look at them inaccurately as "embellished" when listening. Here on the right in the fact that the rhythm and Rome serve the vision of the main thought and the preservation of one side. The rhythm in the context of the populace is not only to the praise of the nadati, the sweetness, the lightness of the move and the memory. The main meta is in scrolled and seat-mounted thoughts. In the case of the heirs, who are in charge of the meaning, the choreic (two-foot), anapestical and dactyl (three-foot) dimensions. If one type of foot passes through the admission, then we need to admit it: "To the right of the maister to be afraid": "Kazka fold, song boom": "Do not grieve the sea along the ribs" called rhythmic interruptions, that is, the destruction of the strict order of voices. Tse daє a special effect, zmushu brutalized respect for those who vipadaє from the rhythmic scheme. V. I. Chicherov, naming the phenomenon after the common feet - two-storey and triskladovyh: "I honor is not in honor, if there is no one", "I am not in the habit, if the gentlemen are dumb." No need to forget, but in the Russian folk creativity panun is not strong-tonic, but the tonic system of virshuvannya, that is why it is not possible to use the rhythm to the correct notes of percussion and inappropriate warehouses. Require vrahuvati, for the rhythm of attaching is not very easy to regulate the parallelism of the parts, for example, "Vіk live, vіk learn": / - // - /; "Yaka Pisnya, Taka Dance": "Bilo-bila, chorno-chorno." There may be some signs of rhythmic organization of attitudes. S. G. Lazutin writes: “The literature justly meant that in the great number of two-membered and deep-seated adherents of the voice to stand on the words, as to be found in the end of their parts. When there are more pauses, there are more pauses, as the members of the part are heard more and more and the rhythm is so high. However, it should mean that it is possible to develop with the same rosetting of voices in the presence, with the same rhythmic little one. Nerіdko, for example, in double-seated spikes, the word of the first part falls on the first part and the last word in the young part. And in such a way, I am surely "rhythmic circle". For example: "Red berry, that girka is delicious" (D., p. 697); "Bida and a rich peasant without a dollar" (D., p. 147). Also, the rosetting of the voices is necessary to follow the rhythm of the end and the rhythmic end of the stream "(Russian folklore, 1971, v. 12, pp. 140-141). The rhythm of the bagatories is attached to Rome, as it is more significant: you will see the main words, which are sense. Frequently rhythmic interruption to go to Rome: "For an hour - with kvass, an hour - with water": / - / - / - / -. Rimi is of the same type as in the other genres of folklore: words of the same and the same grammatical categories are rushed - a verb with a word, a mennik with a mennik, etc. "Great viris, but not a blame for rosum." One of the reasons for this is the following rule: "For the justice of the style, it is bold!". There is a great deal of folding in Rome: "Well done for the sheep, but against the young man and he himself." With such a rank, the aesthetic side of the invitations to complete the bagat. Vona polyaga in yaskraviy variety, versatility and focus artistic contributions In that, when you create a genre, you can use the development to feel like moving, form, and rhythm. The aesthetic value of the artistic literature; A. N. Ostrovsky often gives "їх in the names of creations:" Life is not a vice "," Not everything for a cat is a masnitsa

orders tightly adjoin to the admission. Yak and prisliv'ya, orders to lay down to the smallest genres folklore ... Most vapors have stinks more short, less prisliv'ya ... Yak and listen, the orders do not vikonuyutsya navmysno (do not sleep and do not disagree), but get used to the lively rosy move to the speech, to the drop. At the same time, the orders are often based on the nature of the change, the form, and the promising functions. It has already begun, in the context of the bewilderment, the visceral and the visnovka of the most popular living manifestations ("Truth is a light dream," People's wisdom twists and turns at the bearers. Їхні visnovki and visnovki conceal the power of the unwritten law. About tse to say yourself: "I didn’t come to the court, we didn’t send it", "I didn’t come from it." Behind the form, the attitudes are supposed to represent the whole of the end of the proposition. Moreover, the proverbs of the proposition, as a rule, are two-part, abo, in the same words, two-term ("Do not be tempted, but teslya," "Red birds with a feather, but people with learning"). Assignments of quality and signs of adherence to orders of non-power. Orders may have their own specific genres. The visibility of orders for good is seen from the advance butts. "Miracles in the sieve" is an order, and "Miracles: in the sieve there is a lot of bread, and forcibly nikudi" is an order. "Vovk in sheep's skins" is a saying, and "Knowing vovka in sheep's skins" is an admission. AA Potebnya, having grafted the order "Pull the strap", then write: "Well, say:" I will pull the strap, do not dig a hole ", i.e. it will be imaginative. " As well as the role of advertizing is to play in the fact that it’s a sign of orders in that, to embellish the tsyu promovu, zrobiti її figurative. For its structure, the guarded is simpler to follow. At the note of M. A. Ribnikov's tsim, the message: “Prisliv'ya-tse verbal organizm; order-tse "preparation" viraznoy movi, .. order-yes-image; by going around in a figurative form characterizing the phenomenon ... ". As the zmist prisliv has a zalous and universal character, then the orders to get used only in connection with singing persons and їkhni vchinki, there is absolutely concrete zmіst. According to O. Potebny's viznachennyam, the order is not an "alegorical image" "near the taken individual, yakosti, dii" small difference ... With the help of such folding riddles є a riddle, in what kind of raspolovatsya about the delivery of sheaves to the hundredfold: The violin creaks, Come to the fiddler, where the queen, lay out my little flowers, To ask for a soul to sleep in, “Don't throw it into paradise,” One little night, The main zm_st of riddles is becoming the poppy life of a peasant. Moreover, I will show it in the very specific forms, in the found details. The genre of riddles is very specific. MA Ribnikova wrote about the wisdom of these wives: “The species, not the genus, is a mystery. Carrots, beetroots, tsibula, not vegetables; vivtsya, ram, cow, kin, whale, and not domestic creatures. " The people had a lot of riddles about absolutely specific types of creatures: about bika, about a will, about a cow, a horse, a pig, a tsap, a vivtsi, a dog, a cat, a cat, about a mish, a schura, a witch, a weddy, a hare, an їzhak, a bіnka іnka ... There are no less riddles about the growth of the growing line: about birch, pine, wasp, lime, willow, mountain and leaf, bird cherry, pea, cherry, apple and apple, thorn and so on. Popular and such riddles. about the village budіvlyah, around the parts of the huts and home stuffing. For example, riddles about huts, decks and mohu khatnich, about scum, field and stele, chambers, dahu, vikna, doors and odvirkah, porosy, about a servant, chavuni, dyynitsi, dizhy, glechik, corite, chalices, cows , frying pans, sieve, sieves, etc. The riddles are not only about the specific objects, but about the quietness of their qualities, signs, stan- dards and positions. ^ Here the concretization is even more bogged down. So, the riddles were played not about a horse, but about a pockmarked horse (“I’m not sewn, I’m not critical, but a wedge of insertions”), not about a dog, but about a dog tied to a lance (“On bristles, on 'yaztsi to hang shmatok of beef'), not about a pig, but about a pig in Adoni: Swear, dig, in Arzhan, it's a place to namagayetsya, Shukak such a good horomina. The riddles have shown great sparing of the people, in the minds of their waryness, very poetic, figuratively. Bagatogranno vіdbivske village life, traditional riddles may be of great value. The presenter of the genre V.V. Mitrofanov vvazhaє, how can we learn the riddles of what we can learn about those, how and what kind of people the villagers work, like creatures and birds, they felt like they were in the home kingdom, and with some wild creatures in the field. cities, like looking at the village, like looking at a hut, like furnishing, like home stuffing, objects, and a peasant who got used to it, as if they were living in a natural rural government (they sewed chobots, rocked) dishes, spun those. n. In riddles, like in the other genres of folklore, there was a vision of the people: look at the moral-ethical, philosophical, social-historical and social. In the riddles - the root of the common people, for example, with a vigorous vividness to sound a democratic thought about the renewed equality of nature of people of all classes and stanіv. Razvivayuchi tsyu dumka, the riddle stverdzhu, but all people are equally powerless before death. On the mountains of Gorinsky, there is a tsar, no tsaritsa, Vartostov Vorotinska, Ni a red dvitsya. Nichto yogo not mine: (grave sign) The idea of ​​the common people was born in the very principle of the origin of riddles. So, in riddles the queen is a metaphor of a candle ("On Mount Goritsa the queen is driven. No cry, no roar, one ash") and frying pans ("The queen is sitting on golden eggs"). Pop serve as a metaphor for such objects as tsip, ceber, pig. Barin є a metaphorical analogue of such by-blown appearances, like a pomelo, a poker, a radish, a hammer, a cat, etc. "), Mіtlі (" go down, go down to Seredoy, varto pan with a beard ") and about flails (" Fight down, beat up, go to the clutch, overwhelm "). Obviously, I’m straightforward to hide riddles about the priest (“Who is alive and from the dead tree?” , about churches with ministers and parathians of the ages ("Standing in the field the highlander, in the new guts of the elders, the lesser and the middle"). However, the riddles did not just paint the pictures of the villager in the minds of the village, but they sounded to the people about the happy, harmless life. They have ideal metaphorical pictures of peasant well-being and wealth: a peasant is kindly worn ("A peasant to lie in a golden captain. summer time "), and the yogo" hut of spaciousness and good furnishings ("Povna hut of guests, and skin care"). two candles were burning, two nightingales were grating "), etc. artistic features... Yak already speaking, the skin is a riddle in its essence є we are cunning in our nutrition. However, it is possible to feed the mother in the form of turning and not to the mother. Riddles can be directly formulated yak food. For example: "What is more beautiful than the light of the beloved?" (Sonce); "What do we have gushavinі lisu?" (Zirki). However, most often in the riddles of nutrition, there are no bends and smells of metaphorical and descriptive character. For example: "On the blue sea tarilka plive" (misyats); “There were three brothers: one to love winter, іnshiy-lito, and the third one is all one" (sleigh, vis, muzhik). Riddles, like all genres of folklore, are set on the basis of a lively rosy move. Mova of riddles, yak i mova all folklore genres, Vіdrіznyayut accuracy, variability and variability. They widely get used to such general folklore epithets, such as "sira earth", "clear field", "dark forest", " greenery garden"," Good fellow "," red dvitsya "," dear mother "and t. D., And also deyaki general folklore, tautological virazi and t. P. However, the poetical style of riddles has its own specificity in genre. Riddles are characterized by the appearance of the steps of metaphoricity, which permeates all the stylistic aspects of it in a richer way. Bring down the metaphorical (enigmatic) epithets: “blakitne field” (sky), “watery mist” (ice), “golden stump” (thimble), “maple legs” (at the sleigh), “shkiryana dizha” (about choboty). Inodi the whole riddle will be on metaphorical epithets... For example: "Kin steel, tail of llyanoi" (head with a thread); "Pich myasna, attack zalizni" (pidkovi); "Quotes of angels, and nigtiki diyavolski" (ship). Become aware of riddles and metaphorical expressions, both in positive and negative forms. For example: “Sidzhu on the tower, mala, yak misha, red, yak shelter, savory, yak honey” (cherry); “With a beard, not a man, with horns, and not a bik, with fluff, and not a bird, a face of a dere, but not a lick” (goat); “Walking in the field, do not let go, let it be free, that is not a bird” (viter, note). Most often, in riddles, metaphors are created, if the two objects are torn or the manifestations are not a grammatical form of twisting. For example: “I have two lights in the middle one” (nis); "For the grown-up, for the old gentleman to walk with the stake" (Misha). In the midst of a large number of riddles in riddles, objects of inanimate light are metaphorically represented with living things, and navpaki, living things - with objects and appearances, and nature. Tse poured persh for all the practicalities of the riddles of growth її vidgaduvannya can be more foldable. The widespread implantation of metaphors in riddles is explained with aesthetic mirkuvanni. Especially deliberately tsiyavlyayutsya at vipadkah, if in riddles objects of inanimate light to compete with living things and I can right with the reception of a detachment. Primed on the principle of isolation, riddles to break up the family with two brothers, who went to the rychka to bathe, the pike man, only to be near the water, but the tail call, the chapel with the duck, and the duck revived. and inspiring lifeless light They come closer to the people, make a mysterious special poetry, and create a new image and a picture. For example, there is a poetic riddle about teeth of such a kind: "A gorenka of geese and swans". In riddles, oats are presented as a string, a beautiful girl ("A yak at the field on the mounds stands a girl with earrings"). At their own currents, the earrings are dying to compete with the dancing swans: "Behind the dark forests, two swans were danced" and T.P. , rob him more opuclim and significant. It should be seen that a real object in a riddle is always to be compared with such metaphorical objects, in which the sign of the twist is meaningful and richer and clearer. So, for example, I’ll respect those who have a little light at night (but a weak light, you can’t burn it!) ... At the same time, the aim of digging in the land of the beetle is to compete with the riddle of the energy robot war, the trench, and the little beetles with the horns of the beetle: "Yde war, the land of the beetle, on his feet without hoarding, є horns, that is not a beetle." Bazhayuchi pіdcresliti the severity of the peasant robot, the riddle torn the shoulders of the people with the mountains, and the vіdra with the seas: "Two seas, two griefs on steep mountains to hang on dusi" (vіdra on the yoke). Metaphor in this case hyperbole images real light , Pidkresleno vidіlyaє, as bi-enlarged ti chi are signs and qualities of other objects in the whole world. Behind the additional metaphorization, real light in riddles is more significant and significant. Pivn for his comfort, we will fight in a riddle with the prince, but, shonaimen, we brave the prince: Chi is not a princely breed, but to walk with the crown, Chi is not a warrior, but in time, we do not stand guard too early, but. For their rhythmic organization of the riddle, you will make a mistake. The stench is in the form of rhythmic prose. Yak and in attendance, the mystery is still widely used to parna rome. As a result of a lot of riddles, the form of a verse is conceived. For example: Stilets on the mountains About seven heads. At a new nucleus, Seemingly good. (Lion) The specifics of the "cunning genre" in the fact that in new rome I will guess riddles. For example: "Who is in a hut for a matchmaker?" (Stag); "Who is in Samson's hut?" (Honored). The sound writing of the riddle is also inodi natyakє on the vidgaduvati subject. For example: "To make noise, buzzing for the stolittya, and not for the people" (viter); "Dzyurchat, grumble, wash from dirki" (water from barrels); "Po-ta-tu, po-ta-ty, ta-ta-tu, ta-ta-ty, and the yachka rush on horseback" (threshing with tsіpami). A link of riddles with other genres. The nightmare ring of riddles with adjectives and orders that smell even closer to their artistic form. A lot of riddles, to revenge rice, to get used to it, to get used to the people of yak prisliv: "On a tarankuvat, there is a hlib, and on a smooth one, lay it" (about rilli); “Pine nagoduє, linden odyagaє” (pulp, face); "Less in the yard, easier than the head" (about good); "To carry bread, but to use sex" (about a horse); “Down the water is carrying, on the mountain the cabala veda” (about the barge haulers); "You cut firewood, and fly to us" (sheet) і ін. Vipadki vzamozvyaz'noi (vzaєmoproniknennya) are associated with riddles and folk songs. In the first place, richly pisenny images and virazi (for example, "bila lebid", "viburnum misst", "raki-tov kushch", "red devil" and іn.) The axis, for example, riddles, is completely stimulated on the images of folk lyric pictures: “Sitting a red girl in a dungeon, and a scythe on the street” (carrot); "Chubby faces, bіlolitsu, amazed in the mirror" (mіsyats). In other words, riddles are not often included in the picture. So, in one song, the young man will make riddles, and the girl will see: - And what is more beautiful with us, the girl, than the light? More beautiful than light is a chervone sun. And what about us, devil, vishche lisi? The food of the lis is the light month. And what about us, devchina, is it more often than not? The most frequent are parts of the show. Bagato riddles of stems on the basis of Kazakh images. For example: "Baba Yaga, short leg" (plow); "Kin bizhit - tremt earth" (grim); "To fly a bird an eagle, carry a stench in your teeth, in the middle there is a human death" (bliskavka). And the axis is a riddle, like a victorious order to the Kazkov's command: “On the sea, on Okyan, an oak from a bend, sprouts of beads, leaves of suitcase” (rep'yakh). Riddles are not often included in the kazki at their own house. Probably deprived of one butt. There is a riddle about a fiery gander, in which one can guess and see objects and fix it with the same letters (pech-Pechorsk, housekeeper-Gorshensk, etc.): "At Pechorskiy, in Gorshenskiy, go to Krishenskiy to sit Kurlin Kurlinov." Tsya mystery is variably vikoristan in the humorous kaztsi about the greedy old ("Soldier's riddle"). The soldiers on the way asked the old man to wait a bit. Ale zhadibna is old, she has dumb products. Todd scryvdzheni soldiers, secretly from the grandmothers, snatched a burnt pivn from the housekeeper, grabbed him into a bag, and put a lime tree into the housekeeper. After a dozen hour, the soldiers got out. “I thought of being old enough to boast, I did it, I started the riddle:“ Well, child, you guys have been buvali, they've been bugging everything; say-but-me: nini in PENSKY, Cherepensky, go to the frying pan, Chi garazd Kurukhan Kurukhanovich? "-" Hi, granny! " - "Well, ditinko, replace yogo?" - "Ta Lipan Litsanovich". - "And what about Kurukhan Kurukhanovich?" - “That in Sumin is a place of translations, granny” (div.: Afanas'ev A. N. People's Russian Kazki. M., 1957, v. 3, p. 181).

Charіvnі kazki.

Charіvnі kazki take part in the Russian kazk repertoire to reach the great mіsce. The stench bully is even more popular among the people. In the households of the Russian Kazoks, there is a significant number of creative genres. It is true that sometimes before the charming Kazoks, one must represent the work of the genre in view of the same genre, for example, the Kazakh legend, which is seen by Yu. M. Sokolov and V. I. Chicherov. For an hour, in the charity of the kazka, do not include the creation, it is obvious to be brought up to the point of view. Tse razvizhennya abo ringing the framework of the genre is based on the idea that you are acclaimed for the criterion of the classification to apply only the so-called "installation on the vygadka". Ale kazki is not possible because it is a genre, but as a genre, it’s not possible for one acquaintance. The main features of the charming kazoks are stored in a significantly larger storyline, not in kazkas about creatures and in socially-knock-on kazkas; in the good nature of the plots, how to turn around in the heroes of the whole series, the transition to the dossier; in the absence of pride, miraculous podіyah, who see the talents of the singing characters of the building viclities wonderfully vіdіnnya, as there can be victories and as a result of victoriousness of special (wonderful) objects; in special techniques and methods of composition, informing that style. Science fiction in charming kazkas. Plots of enchanting kazoks are inspired by the lanceus of miracles. However, food about fiction in charming kazkah vimage to the character, prodigality, life basics and the introduction to myth. The nature of fiction in charming kazkas is not determined for sure. Why don't you talk about "vigadtsi". Ale vigadka є in all genres of folklore. Vygadok in charming cossacks to bear the character of fantasy, to that N.V. Novikov proponed naming a type of cossacks charmingly fantastic. In the obgruntuvannya of this name, write: “Tsei term, unimportant to his intelligence, opens two beginnings in Kaztsi - charming and fantastic, on what kind of vigor and sleepy vigadok. An ear of charisma is so called relics of moments, and the first for all the religious and mythological glances of the primordial people, the spiritualization of speeches and manifestations of nature, attributing to these speeches and the culture of magical powers, P. how to take revenge in one's own wind in the presence of "potent light" and the possibility of turning to come; the announcement about death, laid in a material object (egg, box, card), about the wonderful people (from the, vip water, etc.), about the transformation of people into creatures, birds, ribs, comas, about the possibilities of those who love, they talk with creatures, etc. e. Fantastic cob of kazka virosta on a spontaneous material basis, miraculously vividly captures the regularity of development of an active action. Tse those, which M. Gorky called the "general vigad" - the astonishing building of "human thoughts to look ahead to the fact." What is the mythological in Russian charismatic Kazakhs? In the first place, miracles, like being seen in the cossacks from the will of the characters, from the will of enchanting health, or from the will of miraculous creatures, or for the help of enchanting objects; in a different way, characters of fantastic character, such as baba-Yaga, koschey, many-headed serpent; in tertє, isolation of the forces of nature, for example, in the form of frosty, spiritualization of trees (speaking of a tree); fourthly, anthropomorphism - overpowering creatures with human yokes - rose and prominence (say kin, syriy vovk). But all the same is not true of mythological manifestations, so as "the formulation of the classical form of charming Kazka completed far beyond the historical boundaries of the primitive communal harmony, in suspense, on the way to more rosy", - write E.M. Meletinsky in the statute. Let’s ask about the food about the direct proclamation of the charismatic Kazka from the myth. E.M. Meletinsky vvazhaє, who saw the transformation of myth into kazka. At this point there is a lot of folklore. Ale vona vimagasche a sufficient coating. Correctly deprived of the thought about those that the mythological sight gave the basis for the poetic form of the Kazka, the poetical mythology of the Kazka was established. Pererakhovani vische elements of mythology, which went into a charming Kazka, added artistic functions. An important moment є those who are the plot of the charming Kazoks, miracles, about how they go, may the life of the present. Tse, in Perche, the representation of the peculiarities of the pratsi and I will beat people to the generic harmony, they are placed before nature, often without strength before it; in a different way, the representation of the peculiarities of the feudal mode, the persh for all early feudalism (the tsar is the enemy of the hero, the struggle for recession, the rejection of the kingdom and the hands of the tsar for overcoming evil forces). Characteristically, no capitalist images were known to be represented in charming cossacks. Obviously, the development has gone up to the capital formation. The living basis of charming tales of the bull and that world about the mastery over nature, yak, on the thought of M. Gorky, is so characteristic of them. The plot warehouse of charismatic kazoks. The plot warehouse of the Russian charismatic kazoks, including the bagaty. Among the plots of the Russian enchanting cossacks є such, which are especially popular, especially loved by the people: “Three kingdoms: gold, middle and middle”, “Miracle in the flow”, “Charyvne Kiltse”, “Ivashka and fortune” -Horbunok "Sivko-Burko", "Ivan-Vedmezhe Vushko", "Bezruchka", "Dead Tsarivna". V.Ya. Propp in the plotter of plots, brought before the appearance of Afanasyev's Cossacks (1957), to add Russian charming casts to groups according to the well-known characters, which is summarized by the theory of functions of the The first group of Kazoks will be united by the struggle of the hero with the monstrous enemy (serpent). So say “About Kozakovs-Udaltsov, young apples and I live water”, “Three kingdoms: modern, middle-aged, and gold”, “Koschee's death in eggs”. Another group of kazoks grows up to stand in the center! Sounds and sounds are full of chaklunism called or named. Such kazki about the enchanted king, about the king-toad, about the sworn kingdom (Vovk, goat, juice). Among them, especially the Kazka "Finist - Yasny Sokil" is especially visible. The third group-kazki about the wonderful pomichnik, yak, for example, in kazts "Popelyushka". The most characteristic kazki - "Konik-Gorbokonik" and "Sivko-Burko". The fourth group is about a wonderful object that will help the hero to reach the goal ("Charivne Kil'tse"). P'yata group-kazki about miraculous power or clever. The Kazka about Ivana-Vedmezha Vushko can be used as an application. In a special group - "Inshi miracles Kazki" - V. Ya. Propp saw Kazki, which did not fit into the framework of the first five groups. Suddenly they disappeared even more popular kazki "Cotton with finger", "Sniguronka", "Bezruchka", "Charivne dzerkalce". Among the days and motives, how to become a dance, to see those who live most often, to the enchanting Kazoka: the reason why the hero of the day is heard (seeing the day, the important day), until the day the subject of jokes, pragmatism to overcome or outwit the gate, in the course of all and persecution, the reception of wonderful friends and the victoriousness of miraculous objects, the battle with the enemy, the victory of the enemy, the triumph of the hero, which I will reject the name of the kingdom. This is the main plot scheme of the charismatic kazka. Vona is varied in conjunction with a specific serpent to the creation. Plot episodes and motives to go to the country in singing order. For the same hour in charming Kazoks, more often than not in other types of Kazoks, the so-called contamination-making of different plots is called into the plot, or the motives of the plot are included in the plot. At the same time, the integrity of the creation will not be ruined, so as to turn on, if only those who see the main plot will be included. The basis for contamination is most often the thematic similarity of plots. The structure of charismatic kazoks. Charavnі kazki mayut structure, vіdminnu from the structure of kazoks to creatures and socially-knotted ones. The first for everything, їm the power of the manifestation of special elements, such as, I will name the episodes, the beginnings and the ideas. The stench to serve the name of the design create and mean the ear and the end. Deyakі kazki obey orders - zhartіvlivy attachments, not tied to the plot. Stink rhyme and rhyme. Meta їх - to win the respect of the listeners before they go ahead. So, the Kazka "Ivan Suchenko and Biliy Polyanin" gave the order: "To obey the Kazka from the sivki, from the burka, from the speeches of the kaurk. On the sea, on the oceans, on the Buyan island, there are bik of cookies and onions; if three young men walked in, they went in like this, and when they walked in, they wiggle, amuse themselves by themselves; Bully, brothers, at such-and-such a misce, there is a forest, there is no silly woman for the test! Tse prikazka, kazka will be in front of you. " Behind the order, the yak is far from all the kazoks, the beginning, the cob raspovid. Yogo the role of a polyag is to transfer the listener to the Kazkovy light. The beginning to talk about the hour and the moment of the day, the situation, diyovykh osіb, T.E. The hour and the moment of the day, about being in the beginning, unimportant, moreover, fantastic. All at once I will show to the hearers that the podії, like the farther away, will be independent. In charming Kazakhs, there are types of beginnings; the stench comes from when you get used to it. Lish in deyakikh to repent at once: "Having conceived the prince to be friends, and is called є in prikmeti - beautiful tsarivna, who by the way?" Naybilsh of getting along the beginning of "lived-bully", "alive-boo", at the same time it will be, who is alive ("did that woman") and how it is furnished ("they have three blues"). The first type is the beginning: "in the deyakom kingdom, at the deyakiy state ...". Two ts the beginning can be done. Kazka inodі maє i kіntsіvku. Vona has a hot character, rhythmic, rimovan, switching the respect of hearing from kazkovogo svit to real. Існує кілька types of kіntsіvok. Naybilsh is simple: "And Martinka is alive now, hlib zhuє." Kintzivka can include a visnovok, a visnovok: “The stench of life has begun to be safe - in joy and peace, and now to live, to chew”; “Ivan Tsarevich punching її and taking to himself; they all began to live and live at once, the dashing is beaten. " Krym kintsevka can be kintsev prikazka, as inodi go to the kintsevka: “Vesillya played, dovgo benketuvali; I’m there, drinking honey-wine, it flowed down my lips, it didn’t get into my mouth. So at the end of the end of the spoon; hto easy on a spoon, one on a spoon! "Adequate type of kintsevka and kintsev" attitudes, such as vvazayut folklorists, - a number of professional announcements, or the next generation of promises for children: "Friendship Ivan peasant syn to the beautiful queen, he celebrated the fun of the bagatu and became his own life, not grieving. The axis is for you, and my bagels are knitted. " Suggestions, conceptions and ideas may be able to complete a stylish text and are formulas of their own kind. Kazkahs often get used to the other type of style formulas, which begin with the particularities of the characters, go from one situation to the last, take revenge in themselves along the way. Such magical beasts: "Hatinka, hatinka on chicken legs, turn your back to the fox, turn your back to me!" The designation of the special features of the characters: "Baba-Yaga, kistyana leg, in the foot, we are abutting, with a broom slid wipe", "Throw a tail slid whistila, lobes and burns alongside nig start-up"; I will describe the zest: "At the forehead of the light month, in the middle part of the zirka", "For the taste in red gold, by the number in pure silver", nareshti: "Not in Kazakh tales, not by the pen to describe"; respected along the way: "Soon the Kazka will move, she will not be afraid soon." Awareness in charming cossacks is developing lastly, dynamically, situations of stress, frightening plots are not often seen, it’s a bit unsuccessful to snorkel, it’s supposed, in how I play heroes, I try to walk three times: three three enchanting objects in case of reaching the point, three enchanting objects kidnapping for an hour in the past. The structure of the kazka is ordered according to the stem of dramatically stressful situations, the podolannya of the heroes of the divine yakosti. divovision - characteristic particularity charming kazoks.

Cossacks about tvarin.

Cossacks about tvarin are a unique type of cossack genre. Visiting in the distant olden times, the stench was seen over the creatures of the people of the primordial suspension - the misleading and zvirolov, and then the cattle. The sensation of kazoks at that time has developed in front of the transmission to young people of life-giving information and knowledge about the spiritual light. On the cob lay a simple list of food, birds and ribs. Piznishe, with the development of an artistic misnomer, were transformed into cossacks. The genre was shaped for a trivial hour, filled with plots, types of characters, structural features ... In kazkahs about food and beasts, і birds, і ribs, and in deyaky і roslini. V. Ya. Propp in the showcase, given up to the third volume of the Russian folk cossacks by A. N. Afanasyev (1957), saw a large number of groups of Cossacks: 1) Cossacks about wild beasts, 2) Cossacks about wild and domestic beasts; 3) Cossacks about ludin and wild creatures; 4) kazki about homemade things; 5) kazki about birds, ribs and ін.; 6) Cossacks about іnіh creatures, roslins і ін. The skin group of kazoks has its own characteristic plot. So, the Persha group includes the Cossacks about the fox, the yak stealing the riba from the sleigh, and the prowling from the opole; about the fox, the yak fed the housekeeper with sour cream; vіdomі kazki: beaten unbeaten luck (fox і vovk) 5 fox-midwife, animals in the pit, fox and crane (requested one one, on a visit), fox-friendly, light at the animals. Before the other group, there are kazki: Vovk visiting a dog, an old dog і Vovk, kit and wild creatures (the cat's foul play) 5 Vovk and chicks. Up to the third group, there were zarahuvati kazki: about a peasant, a bearer and a fox (a peasant deceives a bead for an hour I grow up); about those who are old hlib-sil zabuvaєatsya (vvk, the peasant wants to hide it); about weddy-lіpovoy nosі; about a fox, a yak with a rolling pin on a goose, a goose for an indy, an indy for a lamb. The fourth group includes kazki about a thrashed goat, about a horse sobatsі; in p'yatu - about a crane and a chapli (not seeing a matchmaker) about a broken golden egg, about the death of a pivnik who suppressed ^ "with a grain; , nareshti about frost, dawn and winter. in the Kazakhs about the creatures seen a long time ago the cholo, the table about nature: anism, anthropomorphism and totemism. and in the motives of the wonderful trees that grow on the graves of the innocently killed. at the Cossacks "Kryhitka-khavroshechka" from the cows, the miraculous apple: you can help the children to come out, you can help the people in the cossacks to speak. , but the basis of this boon was spared by people the similarity of people and creatures: at the children, at the behavior, at the welds, in the fear of the weak before the strong. elucidated about those people who lead people from creatures, are manifested in many of the Cossack subjects: people from people are people from creatures, people are transformed into creatures, and creatures into people. Nybіlsh show of the Kazka "Vedmіd-lіpovaya leg". With the development of the people’s declaration about nature, with the accumulated warnings, the stories about the people’s overcoming the creatures and about the domestic creatures, which was the result of their taming, came into play. The vision of such peculiarities in creatures and people (mova-scream, behavior-habits) served as the basis for understanding in the images of creatures their qualities with the qualities of people: creatures talk and move like people. The last step led to the typical character of the creatures, which became in the singing qualities: the fox is evil, the witch is the foolishness and the greed, the witness is the trusting, the wicked is the cowardice. So the Cossacks got an allegorical sense: the minds of people of singing characters became creatures. The images of the creatures became a part of moral warfare, and also social satire. The kazkahs about creatures do not only have negative sensibilities (foolishness, flinch, balacuchism), ale and condemn the rottenness of the weak, greed, deception for profit. At the Kazts "Kit on Voivodstv", as it is also called the "Burmister of the Siberian Lisyv", the foxes of crops bring everything that is necessary to them. In Kaztsi "Kit and fox" the fox is going to marry a cat, who looks like everything for a terrible beast; lisovi zvіrі zvіrі zmushenі yom the servants, and wіth іt vіlnі all picking and printing. At the Kaztsi "Lissy-spovidnytsya" the fox, persh nіzh z'isty pіvnya, perekon th spovіdatisya in grіkhs; At the same time, the sacredness of spirituality is gradually being observed. The fox turns around until pivnya: "About a mile, my child, loops!" Vaughn raises the parable about the mitar and the Pharisee. Cossacks about creatures, flashing images of characters, in which rice creatures and people, naturally, convey some of the characteristics of the psychology of people. However, it is unlikely that you should show it to you, so that all the images of creatures display human rice. The originality of the image of a creature in kazka itself is in that glade, that people’s rice doesn’t add to the rice of a creature. Yak does not blame the allegory in the Kazakhs of a certain type, in them one can know and insight, in which the impor- tance of the narration appears. vidoma kazka about the fox and Teterev to revenge in the sob is clearer the narration; It is obvious from a number of details: the fox, for example, talked about the decree of the black grouse, but the black grouse did not fly on the tree, but walked on the ground. Ale in kaztsi "Vedmid - lipova leg" or in kaztsi "Vovk and kozenyata" Tsi kazki zhooplyuyut not in allegories, but in images of children. In the Kazakhs about creatures, the analogy of "creature-lyudin" does not allow casts to miss out on any of the qualities of the people, or the qualities of the creature. The polyagu has a freedom of Kazoks, with a special aesthetic effect. “I itself in the intertwined, mismatched food and the human in the unsuccessful interlocking, according to the essence of the new plans (intellectual and real), the effect of the comic in the food is shining”. In Kazakhs about creatures, the basis of plots and the basis of the interpretation of images of animals, birds and ribs is to serve the mind of the mind of two meaningful plans. Tse cleverness, not fantasy. Deyakі slіdniki vvazhayut, scho in kazkah about creatures the great role of viconuє fiction. However, we cannot wait for the tsim. Science fiction is not just an entry into action, but a breakdown of laws and special features. Among the Kazakhs, about creatures, in the minds of the Kazakhs of charms (de the role of fiction is even greater), there are no miracles, no charms, I want some characters who do not see them prototypes in life. In the Kazakhs, there are mute mythological motives and images about creatures, and realistic (in deyakiy world) figuri tvarin; The stench comes from the fantastical firebirds of enchanting cossacks: there is no such bird in action, ale the fox, wow, witness, zatz - bags of our leaves. But, by the way, in the kazkas about creatures and werewolves in this world and in this form, like in charming kazkas. V charіvnіy kaztsі "Divchina-Ris" the machuha zverta a passerby in the rice, the cholovik zdiraє from her shkіru, sleeping and knowing the oath. Tse is not a kazka about tvarin. It is impossible to prove anything about the creatures to bring the kazku "Ivan Medvedko", the hero - "to the waist of a man, and from the belt he is witness." Plots and images of kazoks about creatures may have an uneasy social satirical aspect. However, the main aspect of the kazok is about creature-morality. It’s worth explaining that the kazki about tvarin nagato are older than the class suspension, in which stench there is a clear social interpretation. On the moral plane, one can see two main ideas of the kazoks about creatures: the glorification of comradeship, the glorification of those who are weak to overwhelm the evil and the strong, and the glorification of themselves, as they bring moral satisfaction to the rumors. Peaceful creatures, navi as the stench of nasty, reach the peremogi: the ram fooled the vovka, the vivtsya and the fox peremagayut vovka. Vovk is not very bad, ale tse is not the main one of the rice: wine is hard, lute, evil, greedy - the axis of the main one. Winning a horse from an old old one, to rush "into the wintering house of the beasts and ruin them peacefully, if they want to be young. The fox wants to leave the family, the black grouse. as the owner of the shkodi itself is negative. The poetics of the kazoks about the creatures. The structure of the kazoks about the creatures is simple. The development of a fox was one with one. "The fox flew on the forest, pounded the black grouse on the trees ..." for cossacks about creatures, the so-called comulative, or lantsyugovy, structure. teremok, until it comes at the end of the zviri: one, the other, the third ... ("Teremok"). The same structure in kazkahs "Kolobok" and "Goat with mountains". It is not uncommon in Kazkah to have three times the situation: three times the fox turns to death and three times to the black grouse; come three times before the hatinka kozi. A cob of kazoks of the power of the construction "lived and bully old and old" (rіzni varіanti). It is known to all in kazkas about tvarin: "lived-bouli godfather with godfather - vovk with fox", "lived-bouli vovk that chanterelle", "lived-bouli vovk that chanterelle". In kazkakhs about creatures, the dialogism of accusations is much greater, but in kazkakhs of the first type: win ruhak diyu, open situations, showing the character's stan. Widely introduced into the pisenka’s kazki: the fox’s pisenkoy vimanyu pivnya, the pisenko deceiving the goseny’s, the kolobok to live and to the pisenka: "I’m on the box shkryabav, by the way. It’s a matter of humor and humor. At the Kaztsi "Nalyakan 105 witnesses and vovki" the ram for the joy of the cat is for the joy of the cat.

Іgrovі, round dances and dancing pisnі

The great distribution of love and family-by-beat dogs, -pishe V. Ya. Propp, - songs of round dance, games and dance. "
From the poetical-textual side, the species of the song is named, as and the lengthy lyrical songs, are referred to the lyrical series of the journey. However, the stench appears in musical performances and according to the Victory Day. Іgrovі, round dances and dancing songs show up at a great speed. As long as lyrical songs are played in chorus or solo without any supervisor, because the stinks in the people were called "voices" or "voices", then the games, round and danced, are dramatically performed in a singing choreographer

Pisni are called games, as they were displayed before the hour of the ages. Round dances є pisnі, scho vikonuyutsya in round dances. Dance-songs, like super-dance dance. All of us see the picture as young people. Oh, well, it’s a sign — to open up a radio mood, to serve as a rocket.
Scientific interest in folk art, minds and wins in the 30s of the XIX century. The description of the іgore folk іgors and round dances and viconuvans with a whole song is known in the books: І. M. Snigirova "Russian common saints and zaboonny rituals" (1838, v. 2) and І. P. Sakharov's "The Tale of the Russian People" (1841, vol. 1). In 1841 there was a small collection of "People's paintings of the Vologda and Olonets provinces" by F.D. Studitsky. Special razdіli in new vidіlenі for children of round and dance. Tsim zbіrnikom zapatkovo regional vidannyu Russian folk songs. In 1848, the fundamental work of AV Tereshchenko "Pobut to the Russian people" (in seven parts) was published. At the fourth part of the workshop, a lecture description of folk igors and round dances is given; The materials of the church of pratsi Tereshchenko were not lost scientific significance and in our days.
The variety of Russian songs (including play, round and dance) expands in the other half of the 19th century. Іgrovі and round dance songs are included in the books of A. M. Balakirєva (1866), you. Popov (1880), N. Є. Palchikova (1888) and in. Particularly great number of play, round and dance songs are published in the first volume of "Velikorussa" by P. V. Shein (1898). Bagato іgrovі, round dance and dance songs were included in this volume A. І. Sobolevsky "Great Russian People's Pisnі" (1902). One of the razdіlіv vіdіvіy zbіrki brothers BM і YU. M. Sokolovy "Kazki and pictures of the Bilozersky region" (1915) titles "Songs, but not round and dance".
In the pre-revolutionary folklore studies, the vyvchennya of gamers, round dance and dancing songs has begun to grow. N. A. Lvov to talk about the specifics of the zmist and melodies of round and dancing songs. A.V. Tereshchenko looking at the games and dancing songs in conjunction with the minds of the people's beggar. Іgrovyh and round-dance pissen stosuyut in their ancestors F. І. Buslaev, A.A. Potebnya and N.F.Sumtsov. In the last third of the XIX century. Characteristics of the game, round dance and dance, and the description of the minds of their victories, assign their statistics to A. Baliv, V. Peretz, A. Shustikov and іn.
Robot on zbyrannyu, seeing and vivchennya іgrovyh, round-dances and dancing songs are trivial for the happy hours. In 1933, there was a great zbіrka "Igri peoples of the SRSR", in which games and round songs, selected by pre-revolutionary and Radian folklorists, were published. At the same time, from the publication of the song, a lecture description is given of the igor and the round dance, in which stench to vikonuyutsya. Nadal іgrovі, round dance and dance music are published in bagatokh zbіrki / For example: "Tambov folklore" (1941), "Folklore of the Saratov region" (1946), "Kazkies and songs of the Vologda region" "Russian folk paintings of the Karelian Pomor" (1971), "Traditional folklore of the Novgorod region" (1979). In 1980, there was a special collection of books "Round songs about kohannya and family life".
The Radiansk members of the team will look at the food about the walking of the gamers, round dance and dancing songs, the ringing of the calendar rites (V. I. Chicherov, N. P. Kolpakova, V. Ya. Propp, V. P. Anikin). N. M. Bachinska in the book "Russian round dance and round dance" (1951) describes the theme of round dance, and gives a description of the games, round and dance songs, which are set in the middle of the folk dance. In 70s rock Є. І. Yatsunok dosliju genres specialties round dance songs, look at the poet, look at modern camp round dance tradition.
Іgrovі пісні. Іgri with pictures (yak, vіm, i without picen)
vikonuvalis young people at parties, collect in huts, and vlіtku
on the whole.
The main theme of the youthful igor and the super-lively song was the theme of love, friendship or marriage. The їхніх ігх had sympathies with the young people and the children. As a rule, they were supervised or ended up with quotations.
Compositional functions of the song in the games of the boule of children. Inodi and chi insha pisenka overwhelmed the gru, deprived of wild rice she pulled on the theme, gave the flippers a singing emotional mood, and then there was a game, a little, because the call was not tied to the plot of the song. Tse mi bachimo, for example, in the group "Kobila". The gra was repaired from the little fellows, and they were forced to sit with the boys and girls:
Horses, vi horses, to the villagers in need.
Horses of crows. Swat ta swati,
Chali Bulan. See your daughter
Why have you ever been? For my sina,
Have you been nibbled on? for a nobleman
Boyars for the service, (Іm'ya, according to Batkovі).
Pislya vikonannya tsієї pisenka in the middle of the trip was like a couple (lad and dіvchina). The stench drifted through the shop, set up in the middle of the hut, imagining horses. Then the lad got the half of the boy, but he didn’t remind the child, and after asking the girl “I’m waiting for you”. Vona went to new, i win tsiluvav її. Until the stake was included іnsha couple, і gra, suprovodzhuvana pisenkoyu, repeated.
However, most often that chi іnsha pisenka vikonuvalasya stretching out all the grins. Vona pidkazuvala, yak need to fix the team, hto її rozіgruvav. Butt can serve the police "At the police". The boys and girls sat down to the wall, and in the middle of the house, the boy went out with a club (with a "police"). The seated sleepers were talking to the little boy, in which he spoke about those who, like the boy, walk with the police and about what he was thinking at all times. And think about yogo buli like this:
“So who am I going to come to, good fellow?
To whom shall I keep the police?
I will put my militia
Until gold, until Wednesday,
Until the end of the day to the tower.
I myself will jump, dance,
Have fun for your guests. "
Before the hour of the visit of the directed part of the child, the boy went to the village, he went to see the club. Then the gras were repeated.
The lot of "buried gold" takes the fate of one child. The stench is easy to get into the gurtok. One of them is a secret that is transferred to a ring and a song:
“I am gold, I am, I am pure, I am pure, I am happy. I’m at the father’s mansion, in the mansion, I’m at the mother’s temple, at the temple. ”
Have your own soul ask you to know what she gave to her friends. One of the girls repaired the shukati zakhavane ring, and the other girls unconsciously passed it one to one and singed the little one:
"Spell, guess, divchino, see, chervona,
In yakiy rutsi bilitsi, Zelena krylitsa. "
“Falling, falling ring In viburnum, in raspberries, In black currants. I got a ring
If the dvchina did not know the ring, then they drank the little one, which symbolizes the picture:
So with the boyar So with the young On the right hand, On the small mizintsi. "
Dіvchina, at which they knew a circle, went into a colo, and the gra was repeated.
Especially widened bula gra "Z povom". Everyone stood in the gurtok, and in the middle of the stake they went out as the ditchina "z pooєm" (z hustka). That should be with the number of sleepers:
“All the same, I am again a Hodja (2 times) With a Golden Hodja;
I do not know kudi w'yun, please (2 times)
I will lay on the right shoulder "(2 times).
A little girl walking in a number put her hustka on her shoulder. And the chorus dali spivav:
“I’m up to the good fellow, I’m up to the good fellow, I’m going, going, going, I’m going to the good guy.”
The girl was giving away a chunk to the lads and the whole family. Tsey lad went to the stake, і grabbed.
Іgrovі pіsnі simple composition. Most of them are given a last description of the actions that will be displayed. The most frequent song of the vicon is choir. However, in such a way, in a new language, there can be and from the name of the chorus, and from the name of the player (for example, in the group "Z militia"); develop and form dialogue with rosigruvati (in the group of "buried gold").
We've been playing games at a fast pace. They could act as dancers. "In the last third of the 19th century, if they filled up all the big and big enlargement of the part, the stench was not very vivid in the quality of the game. So, V. N. Peretz saw that in the 90th , including, for example, this:
The Russian people, having loved and seen their pratsyuvati, are just as fun and with great imagination, having spent the saint. Mayzhe all the people are holy supravodzhuvalisya games and songs. Naturally, for every kind of images, a part is introduced national saints and festivities.

Yak is one mountain of visoka, I am the distant Milov
And insha is low, - I will give to people,
One nice little one far away, And the neighbor Milov
And the one is close. I will kiss you seven times.

Round dance songs.

There were a lot of round dance pissen, not more than play. The stench is more important than the gamers for their wickedness, for their versatility for the forms of vikonannya. Round dance songs are divided into two types: dance songs and songs. The round dance-game song is organized around the game, as it is played by playing games, as it is enriched with a quick song. Vlasne round dance music is simply to be seen in round dance Russia.
Round dance-іgrovі songs are close to іgrovіt іgrovіm songs: the smut in them is the theme of love, viraz of sympathy, symbolic-game matchmaking. Round dance-іgrovyh pissen bulo douzhe bagato. For example, A. Baliv, in one statute, put the following round dance-games: “Oleksandr, svitlo Vasilovich,” “Poppy, poppy, poppy,” “Already, I was thinking, I was tinku "," A mi millet siyali "," Brewed me a beer "," Zaychenya po Senichka "," Along the pockets, pockets "," in the garden, in the garden "," out of the country gulyamo "," Єlnik ta Berezniki ", "Yak on the sea, the blue sea" and a lot of them (19).
Forms of rosіgruvannya round dance-play songs can be small. There are most options for extensions, if there is one person in the number and a roaring play, like a dancer. Butt can serve as described by A. V. Tereshchenko round dance "Svitliy prince". In the middle of a round dance, the lad proudly walks, imagining the "prince" - the named. And a round dance with a whole spivay:
“Our holy prince is walking close to his place, Our holy prince is walking, our holy prince is Shukah, our good prince is our good princess, his princess is good.
It's an hour to see the little boy for the girl, I want to spymati її, and won’t be wired. In kіntsі gri "drake" to catch "pitching".
“Pliv Utena Across the blue sea.
Once in rosіgruvannі psnі take the fate of the whole round dance. So, in the folk group "Utenu", there is a dvchina. Round dance spіvaє:
Yak, yak, Utena, Wet Nizhenki? "

Pislya tsikh sliv, the young man stupefies in front of the other girl, and the chorus from yogo name spivan:
“Even so, I chi de know Tu chi divchin princess
To the red princess, we will give chervonim a gift ”.
"Svitly prince" tsilu "svitlu princess".
It is not often in the number of two people who appear, who rozigruyut, how bi іlustuyut, zmіst pisnі. Tse bachimo, for example, in the round dance of the group "Drake". Well done ("drake") і dіvchina ("pitching"). In psnі, yaku spіvaє chorus, є words:
"Go, duck, dodomu, Go, sirenka, dodomu"
At the end of the hour, I’m in the middle of the girl, and all the participants are dancing with their feet. Let’s go to sleep, so Utena “got wet”. All the time waving their hands. The child will see how Utena "krilushki perked up". I all splash at the valley. End the song with the words:
“So, Utenu,
So, sira,
I sat on the shore ”.
Everybody is present at all times. On the whole round dance play "Utena" will end.
Round dance-play song can be played with two parties (two half-choruses). Let's scrape with the butt of the whole є vidom of the song "And my millet sіyali". Gravts are broken into two pits; chorus, as in the line one against one arises. Prosuvayuchis first forward, then backward, half-choria sleep:
1. "And my millet sowed, sowed".
2. "And mi millet, witopchem, witopchem".
1. "Chim vi vitopche, vitopche?"
2. "We horses are permissible, permissible" і v. D.
Those kokhannya and matchmaker, as they said, occupy a smut in a circle-dance song. However, tsimi themes of stink are not interchangeable. From them, for example, I decided to complete the image of the village work, to give a description of the new types of female robots. We will use the city's female robots for assigning, for example, the songs “And my millet siyali”, “Navchi me, mother”, “Siyu, viiu bili Lenochek”, “Sowing the girls lion”, “Sowing hemp”, “I am the field, the field of cybulk I burned "," We weeded the cabbage, applied it "and. In these songs, the love of the villagers twists and turns until they are overwhelmed by them, who are kind and hard at work.
The specificity of the round-dance songs among those who are seen is that it is easy to break through the theme of love and whore. The round dance song "Navchi me, mother" is visible in the whole sound. In the middle of the stake there are two girls ("mother" and "daughter"). Round dance to walk and play:
"Pid Dubrova lion, lion,
Go green lion, lion!
It's a lion, it's a lion, a lion! "
The daughter started to sleep, and after her, the whole round dance:
"Navchi me, mother, On a lion the land of pakhati."
The round dance beats up, and everything beats up. Mati can bend over and show her daughters, yak screaming the earth. At the whole hour of the mother, and after her and the whole round dance I play:
"So the axis is so, daughter, daughter, the axis is so, so, so the axis is so!"
Daughter inherited from mother.
Let my mother sing my daughter "green lion weed", "mature lion brother", "lion knit", "collect the styglium lion", "put the lion from the field", "dry the healthy lion from the field", " hammer, slati, collect, trep, spin, yarn motati and red weave.
I end the song with the following words:
"Navchi me, mother, go for a walk with a good fellow."
I, do not check її "navchannya", my daughter is in love with:
“I go myself
I will dance for three miles ”.
Dіvchina wiklikє in a colo of lads and dancing with him, filling:
"So the axis is so, my mother, the axis is so, so, so the axis is so!"
The expansion is even greater among the people of Mali, because of the round dance, that is, E.
it was. It is important that the majority of all recorded and published round-dance songs are stored in a completely round-about manner.
It is a provincial theme of the wildly round dance, like the round dance, the theme of love. The head of the heroes of the tsikh pisen is a girl and a good fellow. In the pictures, there is a picture of the vicissitudes of love affairs, about the knowledge and skills of the junior and the daughters, the bastards, the curious, about the way of serving one to one, welding, applying for near the field ”,“ Ah, on the sea of ​​little ships ”[Ts, No. 1131],“ My head ”,“ fog, fog in the valley ”,“ we have an ant ”,“ go on a foil, a lisk ”and in.
There are a lot of round-dyed singing birds that grow out of the middle of the day. In the songs of the girls, there was a lot of love, the words of the world about the happy little one. Ale in the round dances took the part not only of the girls, but of the young women ("young women"). To that, the whole natural and organic in the round dance songs є the theme of the family, the common "young people" with the cholovik and members of the family; father-in-law, father-in-law, father and father. The theme in the round dance songs is developed in more detail. They have to talk about the hard life of the "youngster" in the homeland of the cholovik. ЇIt is brought to the bagato pratsyuvati. So, in one song, it is said that the father-in-law sniffs "like cleaning, a mint of revenge and a field of boronuvati". And the father-in-law її zmushu "is red weave, hemp brothers, they walk in the field and mow, drown the hut, walk down the water, children nagoduvat and sleep uklasti". Often the youngsters do not have stocks with the cholovіk. Pisni rasspovidayut about the rudeness of a man with a squad. The brothers and sisters of the cholovik are also proud of the young man.
Along with a round dance, on the view of the protracted lyric, do not emphasize the importance of the mind of the life of the "youngster" in the homeland of the cholovik. They say about them, for the stem of a realistic background, in which the call of the first zmist appears behind the contrast, it is not a sense, but a radial feeling. The main emotsii of round dance pissen - lights, life.
Round dance songs are not often painted not real, but Ideal Vidnosini mіzh fathers and children in the rural homeland. They say, for example, that young people (lad and devil) rob their friends not out of the will of the fathers, but out of love. In one child, a youngster is also depicted up to the age of seven; її by the sound of the members of the seven cholovik, і won’t go to them with joy: to the "father-in-law" "with the soft rolls, with the malt sieve"; to "mother-in-law" - "from bilim Kuzhe-Lechkov", to "sister-in-law" - "to some combs, with a coarse gingerbread", to "little girls" - with "fun music", to "dear lad" - cholovikov - with "downy" with a pillow, we twist the Uzbeks. "
The round dance songs have young children who do not obey the orders of the cholovik and his father. So, in one song, the young woman is bold to say:
“Father-in-law, father bilya vorit stand; Do not finish our іgri
Win me a little dodom kliche. Don't help our little ones,
I don’t go home, I don’t hear: Chi is not Doba Basenko ”.
Selyanskaya dvchina does not want to go for the old, not for the young. Vaughn wants to go for the "equal". In one of a song a picture of a tsikava is painted, if the heroine speaks:
“I have quieted the old one,
On an osinushku has risen;
Already, I brought in a little -
I waved it, threw it into the water,
Already I went for a walk with the equal. "
Tse, zvychayno, the picture is implausible, vigadan, rozrahovana for a comic effect. Before the speech, it is gratifying, that in the ranks of the folk songs it is free to come to reality and ideally, tragically and comically. So, in the song "I am in the field, in the field of cybulka", you can see about those who beat their squad up to death, "breaking three ribs". The squad was skarzhina, whispering the wild beating out, “I was lying three times,” “I didn’t get up,” “I didn’t eat bread, didn’t eat salt,” “I didn’t recognize people.” Ale tragic song is unsuccessful to end with a comical kiss: through the ailment, the woman “for the sickness from the chill of three ovens”, “kalachiv in seven ovens”, “a horse for a lamb with a piglet," , "Bika-tretyaka" and "five vids of milk". And all at once the whole tragedy of the song is assimilated.

Poetics of parts.

The poetics (artistic form) of the part is surrounded by the peculiarities of the zmistu, as well as by the minds of the recognition and design of the genre. On one side, a part of the tradition of the elderly, is genetically tied to the yak. And from the bottom - before the incessant literary viroblyaє absolutely new rice, which have never been in the same genre of folklore before.
We write on the mov and poetry styles of the parts. Yak and in the traditional lyrical songs, in the basis of the moving part to lie alive rozmovna mova. However, moving parts behind their lexical warehouse are meaningfully rich moving pictures. It will be explained to you that some of the unintentionally evolving lyrical songs for their themes and emotions.
However, the movement of parts is not only rich, but rather modern, more traditional lyrical songs. On the basis of them, parts of them are widely vikoristic to develop new neologisms, in them the popular word-creation can be clearly manifested in them. So, for example, daddy, who mamagayutsya see a girl for a dislike, call herself in part "teeth-gouging", "it is characteristic" of a girl to go out with a "self-propelled gun". My friend is cheerful, "harmonious", yogo eyes "kari, karyuchie" and t. D. For the smilivy language-creative character of a part of the hour, AM Gorky's writers were brutalized.
Not a less casual and poetic style of parts. They can design the most popular stitches and figurative stitches: etiquette, porovennya, metaphor, etc. D. However, the most important thing is defined by the most part, and it should be recognized by our genre freedom.
At the part of it is possible to establish such folklore institutes, such as "clear juice", "swan bila", "dear side", "dear mother", "heart friend", "dear friend" and so on. traditional lyric songs. However, it is more in the part of the non-traditional ones, but the new ones. The new university is original, the stench is to serve as a mint of the individual characteristics of the images. So, the dvchina nadilaє her "friend" with such priests, like "drolya, yabluchko sadove", "drolya, scarlet quote"," Vidchayushna golivonka "," shakhrai-krovinochka "," miley accursed "," unsettled dear-nights "and t. P. Not the original epithet, which is characterized by a kohan, catching a deceived friend:" sweet amusing "Cute, hot", "Milka-viter, lyuba-cool", etc.
Introduced and subdivided before them, the institute introduces the genre specifics of the part. For the help of such adolescents, in love parts, different thoughts and opinions are twisted, and characteristics are given on an individual basis. The axis is one of such parts:
Divki, oh! Divki, oh! You are familiar with grailivy my: Biliy - spritny, Beautiful - talkative.
As a matter of fact, in traditional lyrical songs, cultural symbols were widely used. At the part of w (navit lovers), symbols are created in the edge of the country. І tse zrozumіlo. Tradition of lyrical painting and part of the idea of ​​a hundred insights in the way of artistic representation of action, in the very principles of the formation of images. Yakscho in traditsіynih pіsnyah stvoryuyutsya, yak usually umovno uzagalnenі way Well done i dіvchata i rіznі їh simvolіchnі poznachennya here yak nіde bіlshe to rechі, the chastіvki in bіlshostі vipadkіv before us vistupayut zhittєvo realnі way lads i dіvchini, the skin once of їh reentrant іndivіdualnimi Certa: and in such a way the implanted symbols are not. any need.
Zovsim іnsha - with hyperbolas. In traditional lyrical songs, the hyperbole may not get used to it. Navpaki, in part of the hyperbole, are often tempted to finish it, the partisans are even more eager to live. The price is explained by the peculiarities, genre specificity of the part. The small form of the part is primushuє speak briefly and clearly. Unique in the wings of the paintings of the Pivtonians, a part of the vislovlyuє thought is opuklo, yaskravo, unstoppablely enveloped. The implantation of gerbols in such a way is not only possible, but absolutely necessary. The axis, for example, in what a hyperbolic form speaks a ditty about kohannya youthful before dvchini:
Through the field yarin, after ten silvers, after forty-three roads Walking miles of leather day.
The guided part has a humorous text. Slide to respect that in part to finish a great place, take on such a poetic style, like humor and ironia. Axle butt part of the part, prompted on ironia:
I’m less mother-of-kind, Tyatka is more careful: Yak ydesh from the party pizno, Win from the full guard.
The poetical syntax of parts is based on simplicity and style. In some parts, as in traditional songs, food and beasts are widely used. The specifics of the part become її pragnennya to aphoristic. Axis butt aphoristic ditties:
Groshi - get on the right, There is no need for them, And love - that іnsha rіch, She needs to cherish.
Yaskrave genre freedom is manifested in the composition of parts. It is possible to arrange parts and single parts, ie. Such, change of various parts in an integral and monolithic way, but a part can be divided into these parts. However, it is a trail of admiration, that there are more parts in the compositional relationship є two-part: the stench is stored in two more independent parts in the sense of the first part. Logic and poetic links between different parts And you can be.
One of the types of two-part parts є kolomiyka, prompted on the basis of the posed from the traditional lyric poetry, to the poetical, symbolic-real parallelism. for example:
Would you like to reclaim it In the field, scarlet letter? Can't you forget Me, dear friend?
Ale symbols, in part, get used to it even more dearly. The overwhelming majority of parts of the Persian and other parts are real in the same world. Such a two-part part of the motive, on the view of the old, symbolic-real, paralleled, can be called a vivid, logical-poetic parallelism. Pidbir parallels in such types are carried out on the basis of basic logical principles. The first and other parts (parallels) in these parts can change into a logical connection. In the first part, in the first part, there are no more in the most important words about those who are doing, and in the other, the picture will be concretized:

Yak from Kashin with a stitch My milenok in advance, For myself, NATO.

At the first part of the part, one can see that one fact, and in the other part, a reaction to the new one is given:

Cheerfully gra My fun in the accordion, Moє bilenke lichko Palє, yak vogon.

It is possible to provide on the basis of logical connections of parts of the parts. For example, in the first part of the part, there is a question about whether it’s a twist, and in another, I’ll explain this reason:

Sewed a platyachko according to the mod, Hang in the light in the chest of drawers; Chi will not fit me: I don’t have my droll.
At the first part of the story, be it a fact, and in the other part it’s about his legacy:

Sweetheart wooed, Fathers did not viddali, They saw me, young, Tilka happy.
if you need it) all the images of real action are lucid, they are easy to use with a lot of popular ideas and respect.
It is a kind of ditty in its rhythmic structure, in the organization of the verse in it. Treba dumati, pid injected literary travel(Її four-line stanza-couplets) in part closed and became the main chotiriryadk form.
On the basis of traditional lyrical writing, in part of the obov'yazkovo rome. In tsomu may appear in the infusion of literary travel. In some part, it is possible to set up new manners: guys (aabb), sutsilny (aaaa) and operate (abba). Protect in the overwhelming majority of vipadkiv rimyutsya deprived of the pair of rows.
for example:

Buy, father, rum'yan,
I will blush;
Mo blіdenko person
Not like anyone.
Partly in paired rows, from one side, it is divided into two parts, the composition is double-frequency, and from the same - all the rows are united in one rhythmically.
The change of parts is strong-thin. Most often in them there is a chotiristopny trochee. Ale in the living practice of playing the parts is not read, which is not recited, but is copied. I Їх rhythm in naspi maє musical-bar basis. Chast_vkovykh I row of musical-clock vimir. As a rule, in nіy I there is a frequent part and the rhythm of a part starts like an eight-beat.
1 For his rhythm part of the riznomanitnі. The rhythm is laid down from the 1st musical nagravannya, like the stench to vikonuyutsya, the i lion's view of the dance, like the stench to supravodzhuyut. So, to finish the ryzni for my rhythm of the part, as I am dancing "Ryazanochka", "tsiganochka" "eletskaya" and in.

The principle of a logical, vividly poetical parallelism cannot be more beautiful than that of a realistic part. Win does not bind the part of the piece with some canons and intellect (they used to bash in the literal, symbolic, symbolic-real parallelism), but yes, there is the possibility of victoriously victorious, drawing in parallel poetry rows.

lichilki
Verbal rimovan formulas, short verses, Scho zastosovytsya for the designation of the leader in the group and distribution of roles. The little ones go on to the tricks-of-the-words, to revenge the rakhunkov words, to create the rakhunkov words and to the words, to replace the numbers, to the clever tricks, to fold from the blind-less set of words, if there are some failures-replacements, folds It is transferred, where the children are tied with the ritual-by-beat practice of grown-ups. For a long time now, people were killing themselves in deyaky vipadkah with a secret rakhunkam to replace an extravagant podrakhuvannya. It’s not enough of a moment, if a fence is imposed on the children of some objects through a fight against misfortune or inappropriateness. An ancient secret rakhunok was found in a child's group.

Lichki-chislovki
One, two - fancy.
Three, chotiri - dressed,
Five, sh_st - porridge є,
Sem, visim - a pittance, please,
Nine, ten - bіliy month,
Eleven twelve -
Welding on the streets:
The girls are making a sundress.
To whom the wedge, to whom the camp,
To whom is a sarafan,
To whom are goodziki liti,
To whom the earrings are gold.
Tsar-queen on the lusi,
By turning the man back on the arc,
Crying, crying, do not know
Before the sovereign's pishov: -
Ty, gentleman-pani,
People of Meni Sina
About the fourth arshini.
Nemovlya is not great -
Lie on the whole bench;
Vin becoming a dibok,
Distav to the stele.

* * *
One two three chotiri -
Flies lived in apartments;
Before them, having comfort myself, alone,
Chrestovik, great pavuk.
Five, six, seven and six -
Pavuka mi gett is requested:
Don't go to us, naughty,
Come on, Mashenka, drive.

* * *
One two three chotiri -
They started reading me less;
Five, six, seven - a lopsided stump.
Win, Dadon,
We'll see us get out.

* * *
Viyshov bunny to take a walk,
Ale mislyvets is not priyshov,
Bunny field pereishov,
Navigate with a wus without blinking,
Into the city it is easy to leave.
We are robust,
How can we bootie?
Requires a bunny of evil.
I know if you respect:
One two three chotiri p'yat.

* * *
One two three chotiri p'yat -
Bukoy thought up lyakati;
Three, chotiri, five and six -
Vi do not vіrte, wіn є;
Five, six, and the distance is -
Buki, brother, dumb zovsim.

* * *
Dasha-tovstukha
Їhala to girlfriend
The stroller got messy
Dasha laughed.
One two Three -
Well, get out.

* * *
Ranzi, dwanzi,
Trinzi, volinzi,
Pyatin, latin,
Shokhman, yokhman,
Figus, Migus,
Pid carpet,
Who was going here?
Viyshov? He's crazy!

* * *
Pervodan, friendodan -
Having guessed on the chotiri,
P'yatsot Yur'ev.
Katerina-kupina,
Lokhina nizhka.
Zaets-misyats
Zirviv grass,
A bow to the bench.
Taking it, not taking it, -
Radivon,
Go get some wine.

* * *
CHIKIRIKI, MICIRIKI,
lіtali golіnіki
For the bush over the crust,
Along the white lizast.
Shishel, viyshov,
He's a pishov.

* * *
The first is given,
The best is given,
On the chotiri divinations -
Five hundred judging,
Palamar, tour,
Golubima nizhka.
Throat, throat,
It flew over the sea,
Church across the sea
The village of Kulikove.
Matviy dovgonosiy
Їhav on wheels.
Wheels creak
I want to anoint.
Maria Petrivna
I went on a log,
Scooped for a hemp,
I sat all day.

* * *
Azi, dvazi,
TRVZ, rizy,
P'yata, lata,
Tuni, muni,
Stupid, chrest.

* * *
First, other -
litaly golubinchikі
For yolovu, for a joke,
Z God Rosi,
For Popova smoothies.
There deyakon write
Chornim vugilliam:
Throat, throat,
For zanebu fly,
There is a church in the sky
Near the church Nikola,
Anna Bikova.
Tulyu, zulu,
Kishka myav.
Cherevik-cherevik,
Go get it, tovstun.
clever little ones

clever little ones
Angel-Vangels
three atru
Fizel Faus
Fi a foo
An Dan
Rіgіstan
Riga, kluni,
Rops.

* * *
Yegede, peged
Tsugede me
Aben faben
Domain
Ike pike
Gramenike
Don Zones
Get out.

* * *
Anki shingles
Lykotok
Fuftsi-Gratsi
Gramatok.
Azinot
Kislovrota
Shara-varu
Spirit - Get Out!

movchanka
Domesticism of the movement for the hour of reading the verses with the comic zmist, like the shtovhaє children destroy the movement.
Children sit in the back. All the guilty ones are serious, do not hesitate, move and do not laugh. One child vimovlyaє the text of a Movchanka, to take revenge on the mind: "Whoever promotes, that is." Whoever laughs or speaks, all youmu shout: “Z'iv! Z'iv! "

forty comor
Dry targanov,
forty djok
Wet toads,
Kishka Dranu,
Misha is nasty -
To promote
That і z'ist.

* * *
Chock, chock,
Teeth on the hook
Who to speak
Tom klatsannya.

* * *
Quiet, mish:
The cat is on the dakha.
Kishka for Vuha Veda.
Kishka Drana,
Hvist blaze,
To promote
That і z'ist.

* * *
Ishov Molchan
In all places;
Whoa hit-bryakne,
Fuck your hair,
Until the tears finish.
Stop word: whoa.
Amin!

Pestushko, nursery rhymes, jump. ""Little pests, (from the word" plykati "- vikhovuvati) were knitted from the most early periods of the development of the child. “Razpovsya child, mother or nanny with her hands, gently squeeze the child's squeeze, carry out a little development from the shyki to the steps of nig. A wholehearted massage of additional assistance to improve blood circulation, to ruin the life of all organisms, which is even more important in the period of primary growth.

The verses are simple. "Victory of yogo not vimagaє nі feasible robots memory, nі special vocal tributes, ale in new є everything: reasonable meaning of thіѕ priyom і for growth organіzm (" Pull, grow up ruffles, And in the nіzhki walker, And in the handles of the fatunyushki "), and for the pink and moral development("A talk in the mouth, A mind in the head"). Knowledge, fortified to the poetry, to serve as a transmission of the cultural decline from one generation to the last, to serve as a core to the point of being a young mother for pestun.

Rhythmically cleanly prompted vershiki. Deyakі from them reach a good artistic form: Chuk, chu do, chuk, chuk, Baba baked ribku, Naloviv dіd pikes, Patelya Vitekla.

Ditina started to take a mother's voice, not like a melodic set of sounds, but like a beep, which means more meaningful meaning, and a mother is already victorious: it’s not just take the child in her arms, but a simpleton, I’m handles, give me little hands. "

Viroki tsi do not take into account any poetic virtues, no originality, no business manners, ale ditin is ready to take the hands of a mother, to rob the hands of the hands of the hands, to trickle into the hands of the mother's hands The word mother (pestun), having been seen at the witness of a child, winks out about the mother's affection, a voluptuous signal gives a command to the organs of the ruch, the child to rob the hapal or іnshі rukhs with his hands. In such a rank, the primitive and poetic scheme has secured in the people's witness an even more important yak for the physical development of a child, as well as for the psychological ".

I am in power wisely prompted, as a matter of character and multiplicity of physical rights, necessary children at that moment. They are laconic, they don’t get hungry for Rome, but if you’re looking for a boyfriend, you’ll get used to it again, stinks, like a rule of short, close fiery warmth, for example: "There is water for a gander, and there is thinness from Yukhim." The little pets are not comfortable to go into the pot Potishki. It was taken with amusements to name special amusements for grown-ups with small children, in which are used the small parts of the child and the grown-up. Funny animals are called viroki, which are organizing and fun.

A lot of quiet in the record for the form, close to the coliskian songs, for the character of the vikonannya, the buzz of the sign, emotive - the melodic basis of the call of the іnshi. “You don’t want to get drunk, you know more often, the words are supravodzhuyutsya іgrovymi diami, carry the child necessary information. For the help of a nursery rhyme, pestun was used by children to drink up to a gris, to open a natural snake, they cooked a child up to an independent gri in a child's collective ...

navkolishny light in the process of gris, yak will soon become an indispensable school of physical and rosum education, moral and aesthetic vikhovannya ".

At the nursery rhyme to introduce simple fries, comic motives, for the reception of radio emots, gestures are added At the nursery rhyme, the rakhunok is introduced, the children are hooked up to the pererakhunka without abstract digital meaning rakhunka (butt - "Magpie"). Dodatok 1. The first and foremost crocs to the splash, abstraction. You will be quiet so that the knowledge of nikoli may not be given in a "clean viglyad", directly. Wono yak bi prikhovano, rozum ditini is guilty of patrasyuvati, sob dobu yogo. The nursery rhymes show the organ of pratsi for everything, to navigate the little ones.

“At the nursery rhymes, like in Pestushko, the presence of a metonim is invariably - an artistic approach, which will help you through a part of learning. For example, in the child of the group "Ladies-Ladies", de bouly? - At the granny. For the help of the metonimia, respect to the re bank, get drunk to yo powerful pens Foal (Abo "snake") viznachayut rozpodil the agitators on two commanders, establish order in the group. Whole laconic create, one rimovan, revenge the animal to the queens (representatives of the skin group) and food, which only one food, in which vibrating is transmitted. Vlasne foal is a mystery. Ale the riddle is obov'yazkovo two-term, in which image is formed or protistavlyayutsya. Vaughn is sweetheart rimovana. Sometimes Rome takes revenge in the wild, often not a little poetical organization, but it was too much. The stench of a healthy humor. supplement 2. (5.1-5.4.) Readers zastosovayutsya for the development of roles in the group, with a great value of the rhythm. Leading vimovlyaє lichilku rhythmically, monotonously, lastly jabbing his hand to the skin member of the gris. Lichilki Mayut short rims virsh (about T 1 to 4 warehouses). Tracks are tied with ancient forms of divination. At the detectives there are two specialties, In the first place, in the basis of the majority of the detectives lie the rakhunok, and, in a different way, the detectives oppose the heaps of blindness and sound. Lichilochka presents her own way with words, rhythm, and in the whole of her artistic function.Іgrovі attachments and attachmentsboules are included in the game and the organization. The Zm_st Tsikh Creation was the beginning of the gras itself. In the games, children portrayed a family run-of-the-mill labor of the village, which had grown up to a mature life. Sentences were also imposed before pirnannyam in the river; in order to have a good time out of the drive, I had a bath in the afternoon. In their primovtsi children could be push for prohannya to Christian saints.

Deyakі attachments carry social smisel (Dodatok 2. (7.2.-7.6.). Sentences in our hour bring joy to children everywhere.

Deyakі іgri of young children were recognized as іnscenuvannya attachments ... Introduce the additives up to the cumulative composition, and in the super-vibrant verbal series - rhythm, sound absorption. Through the beauties of mami and nyan, to know with little animals and voices of birds and creatures ...

By the beloved verbal thunder of the elder's children, Vika Buli, squash - repetition is difficult six sliv. Pomilki in vimov wiklikayut smіkh. Gently, children develop organi articulations at once. Particularly popular are squashers for folding and flexible sound design (there is a great number of alternatives, repeat parts, internal rims, asonances). supplement 2 .(8.1- 8.8).

Child folklore genre system

Koliskovy pictures -one of the found genres of childish non-game folklore, vikonuvanie women over the spike of a child with the mark of yo calmness, spit; often take revenge in own magic (spells) elements.

little dogs - short viroki are grown up, so they may be a sign of peace of mind for a child.

attachments - create a hot character, which is a hot dialogue, beastly, smithe epizod, incentives for alogism.

annoying kazki - to fry, to enjoy Kazkov's poetics with a deafening or saddening snake.

quiet - small rimovan viroki, as they may not only quieten children, but get them from the group.

squash - folk poetry, prompted by the sound of sounds, how to speed up the speed and readiness of words, inodi sense of orders.

sweaters - a unique genre of childish folklore, heat, often vyrshiki, who is a welding participant.

chumartsi - pryzvodny drazhnik, how to take revenge on food, how to hide in your own crafty podstup.

nebilitia - came into the childish folklore from the buffoonery, fair folklore of a kind of a popular genre. Oxymoron is a stylistic approach to living in rice, non-communicative, opposed to understand, words, phrases, as a result of such a wine, a new meaning.

inverter - came into the childish folklore from the buffoonery, fair folklore of a kind of a popular genre. In the visual rice, the inversion є perversion is a rearrangement of the sub'єkt and the object, as well as attributing to the sub'єktam, manifestations, objects signified and dyy, apparently they are not in power.

chants - short rimovans of the viroki, the transformation of the transformed form to the nature's womb, which conjures up a spellbound sense and sows its roots in ancient times ceremonial folklore matured.

sentences - the transformation of the beast to living things, as they may inculcate a sense and go to their roots in the ancient ritual folklore of grown-ups.

lichilki - short, often hot ones, which are used for childish igri (hovanki, kvacha, gilka, etc.).

Іgrovі пісні, attachments, viroki- verses, who supervise the children, who comment on the steps and the roles of the participants.

Movchan women - vіrshiki, yakі vimovlyayutsya for іdpochinku pіslya guchnykh іgor; when the verse is all guilty, it’s all wrong, the streaming bazhannya will laugh or start talking.

horror stories - usnі rozpovіdі-lyakalki.