Slavs (in antiquity Slovenia) - the largest group of related ethnic groups in East and South-Western Europe, combined with the generality of origin. Depending on the language and cultural intimacy, Slavs are divided into three large groups: Eastern, Western and South.

As you know, at first the Slavs were pagans. For each type of activity, they were supposed to be in God. So, the god of appetite Zhor is known, the god of sleep mass and the god of drinking went. To draw his gods, Slavs brought them in ...

Chernobog (black snakes, blasphemes) - Master Navi, Darkness and Hoeful Kingdom. God of cold, destruction, death, evil; God madness and the incarnation of all bad and black. Slavs share the whole world into two halves: good and evil ...

Foreign chronicles considered Triglava one of the numerous host of the Slavic gods, not understanding that in this most important symbol, the very essence of our ancient faith was expressed: God is one, but he has many manifestations. ...

All nations know the very first God - this is a lively, creating thought, endless in time and space universe. Soca one, and, at the same time, his infinitely much. In the "book of Veles" recorded: "God is one, and ...

Every year, April in Slavs began to be spring holidays for the revival of life. In the villages of Slavs, a young red-haired rider appeared on a white horse. He was dressed in a white mantle, with a wreath of spring flowers on his head, in ...

In the "Tale of Bygone Years", the chronicler Nestor calls the Veles "Slow Bog", the patron saint of domestic animals. Perhaps this monk knew the doharistian mythology of Russia badly or tried to inhabit the meaning of the son ...

Mother Cheese Earth - an important character in Slavic mythology from ancient times. The Earth was represented by the imagination of the pagan, which deified nature, a living person like a creature. Herbs, Flowers, Shrubs, ...

Many rites of Slavs are associated with the main Slavic pagan cults, which, changing a little, moved into Christianity. Ubiquitous donation of bread beggar, wanderers, treat children ...

About the wizard Winter, which is the name of another hostess, which "shook his perinkas - over the world of empty", the people folded a lot of proverbs and sayings. Of course, the main theme in them is cold. Here, for example, how much ...

Rusich and other Slavic peoples celebrated the day of the houses of the house. Immediately after dinner, the hostess of the house left a pot of porridge behind the ovens, after putting it by hot coals. It was done in order ...

Before referring to the history of this ancient instrument, I would like to clarify one fact from the history of the origin of Russian music. It is common that the music in Russia appeared only in the XIX century, during the time ...

The tradition of the Gusls in Novgorod, Chuda, Vologda, Arkhangelsk, Tikhvin continues to live.

The Vedic tradition of ancient Russia has kept knowledge about us that many thousand years ago on our blue planet ter. Ra - Tereme Ra - Sun Terme ("Ra" - the name of the God of the Sun in ancient Russia and ancient ...

The name of the plant is the dye source - the color of the paint marrow white (win) .chenopodium album L. Grass red.

The group of elegant clothes includes dress-costumes, ensembles. Their appearance serves as a rule, the goals of man decoration. This is the main function of elegant clothes feature of aesthetic. Utilitarian function ...

In the very center of Russia, the Nizhny Novgorod Territory, there is Lake Svetloyar - the pearl of Russian Nature. This lake is sometimes called a small Russian Atlantis: his story is heated by legends.

Slavs on the description of historians who depict them were vigorous, strong, tirelessly.

The image of Santa Claus for us is habit with childhood. But what do we know about his origin? Of course, it is not worth a unambiguous answer and not worth it. Like the epic heroes, the image of Santa Claus has been transformed with time - ...

Now 7516 in traditional summer.

What was the costume and clothes in women on ancient Russia? Nakhodka archaeologists, the old chronicles help us to restore, from what fabrics went clothes, how and what they were decorated. Let's see what was laid out on their shelves ...

White way Book Light Barey First. Start a rawy second. The birth of a rawy third. Great Assa Barey Fourth. Arrival of Worlds Book of Wisdom Perun Circle First Sanytia Sanyty 2 Sanyty 3 Sanya 4 ...

Here you ask how it all in the older times was. Different happened. So I'll tell you now, it was all on the fact.

Etymological and ethnic study of the clothes of the Slavs of the early era.

He lived, was the king of Berendia, he had three sons ...

Previously, the Slavic peoples were generally called the Slavs.

December 25 - Kolyada. Winter solstice. According to astronomical data, it comes on December 21-22. According to the Roman calendar, the calendar began the beginning of the new year. Next - the shints.

"God of Heaven and Lightning. Written sources mentioning Perun, rather numerous, and folk material belonging to it is extremely abundant.

Horse. Among the statues of the gods established in Kiev during the time of Vladimir, there was a choir. "The Word and Revelation of the Holy Apostles", mentioning Horsa, reports that he existed in reality and allegedly lived in Cyprus. "Talk about three ...

The word "spirit" and "soul" exist and now almost in all modern Slavic languages.

There was a husband with my wife, and they had a daughter. Wife got sick and died. Heorevalo-grown man and married another.

In some kingdom, there was a merchant. Twelve years lived in his marriage and passed only one daughter, Vasilisa is beautiful.

Lived a man da baba. They had a little daughter, small.

In some kingdom, in some state there was a king, and there was three sons: the older was called Fedor, the second Vasily, and the younger Ivan.

The princess went on the steep mountains, she walked from the mountain to the mountain,

For the thirty lands, in the thirtieth of the state lived - there was a king with the queen; They did not have children. I went to the king on foreign land, on far, did not have been home for a long time; At that time, the Queen of the Son gave birth to him, Ivan - ...

There was a king of Svezar. He has the king, there were two sons and a beautiful daughter.

I drove somehow Cossack by expensive and drove into the dense forest; In that forest on Protalyanka costs a stack of hay.

Mythology is an oldest way to understand the world. Ancient Slavs, like most peoples, shared the whole world to the upper, "mountain", where gods lived, on the middle, "Dolia", in which people lived, and the lower, the world of the dead or ...

Alkonost (Alkonos) is a fabulous paradise bird, in apocryphs and legends bird of sadness and sorrow.

Bot Tale of the past years, from where the Russian land comes from, KTO B Kiev became the first to pronomize and Kak arose Russian land so let's start the story of this.

Baba - Yaga is known for Russian folk fairy tales as the old woman-witch, living in the dark forest in the hut on the couch legs (chicken was a traditional memorial dish in the Eastern Slavs), surrounded by a fence from the poles ...

In the Slavic lower mythology - ghost, vision; Spirit in the appearance of a woman, death.

Makosa is one of the most mysterious and conflicting female deities in East Slavic mythology.

It is possible to start with the fact that the whole world is divided into bright and dark (not to be confused with good and evil - there are simply no such concepts!).

In that epoch, the casual wear of each person was his full "passport".

"The Russian peasant family in the past century was not easy and difficult life. In the spring and summer - heavy work in the field. It was necessary to plow and sow the earth, put vegetables, prepare for the winter hay for livestock. Autumn - ...

One day, the Sun-Dazhbogu with Brother Perun traveled together in the Hoody country. And here because of the edge of the universe was a dark star without rays, with a long bloody tail. She wanted to fight the firmly sleeping firmly ...

What are the origins of Slavic culture? What are her customs and traditions? What should modern disciples about the past of their culture?

A huge layer of Vedic culture reached us in the form of Russian folklore. It also hid the wisdom of antiquity. Tale of fairy tales, proverbs, fables, dances, driving rounds and much more permeated deep ...

k u r with a

"Slavic folklore"

For philological faculties
State universities

Specialty - Slavic languages \u200b\u200band literature

The program has been prepared by the Department of Russian Oral Folk Creativity
Philology Faculty of Moscow University

Compilers: prof. .
Doc. .
Scientific Sot.

Introduction

The value and place of folklore in the culture of Slavic peoples. General features of the folklore (syntheticism, the collectivity of creativity, the unity of collective and individual, traditional, variability, perisha). Folklorism as a science, its relationship with literary critic, linguistics, ethnography, history, music, art historian. Terminology. Folklore as the art of the word. Folklore and religion. Folklore and art. Folklore and literature (similarity and difference). Folklore and life. The ratio of aesthetic and extraesthetic in folklore. Folklore art system.

The oral poetic creativity of the eastern, Western and South Slavs. General and similar phenomena in it: in the subject, genres, types of heroes, methods of composition, poetic imagery, language. Fundamentals of generality and similarities: the overall origin of the Slavic peoples, the relationship of languages, the similarity of the socio-historical living conditions, cultural ties. General patterns of development of the oral-poetic creativity of Slavic peoples at the present stage. Comparative historical study of Slavic folklore. His results at international congresses of Slavists.

Genome composition of Slavic folklore

Features of the genre composition of Slavic folklore. System genres. Its historical formation. Genetic communication of genres, stage periodization of folk genres. The inclusion of some genres to others. Common processes in genres: the development of general traits, historical change of genres. Classification of genres and its principles. Idean-aesthetic and nonesthetical functions of genres.

Ritual folklore

General features of ritual poetry. Verbal and non-verbal components of rites. Polymorphism and rite polyfunctionality. Reflection in the ritual folklore of the mythological views of the ancient Slavs. The emergence of "duals" after the adoption of the Slavs of Christianity; manifestations of "duals" in rites and ritual folklore. Fighting churches with pagan rites.

Calendar ritual poetry. Its connection with annual agricultural work. Winter, Spring-summer and autumn cycles of ritual poetry. Winter cycle: Songs of winter bypass rites (Collabli et al.), Sanidian fortune telling and youth songs, passenger rites, gyrobes and songs. Spring-Summer Cycle: Spring Meeting and Spring Channels in Eastern Slavs; "Reaching (wires) of Marines (death)" from Western Slavs; The cycle of Yuryevsky rites of southern and partly in the Eastern Slavs; The cycle of Easter and Yuryevsky rounds and games for all Slavs; The cycle of Trinity-Kupaal rites, rounds, games, gadas and songs in all Slavs. Supported rites and songs in all Slavic peoples. Features of the content, image and style of calendar ritual poetry, traces of pagan beliefs, Christian symbolism and imagery in the calendar folklore.

Family ritual poetry. Its composition. Motherland rite and its poetry. Ukrainian and Belarusian Songs of the maternity hospitality. Images of girlfriend, Orisnitsa. Wedding rite and his poetry. The reflection of the history of society and family, life and beliefs of the people. Steps of a wedding rite. Wedding songs, babysitting, magnificities, brnil songs, sentences of the wedding participants. Funeral rite and due. Features of the content, imagery and style of family ritual poetry.

Conspiracies. Their magical nature, word and action in them. Communication with rituals. Types of conspiracies and their use. Composition, imagery, verbal agents. Certificate of ancient writing about conspiracies. Stability of conspiracy texts. Conspiracies and other genres (fairy tale and epics). Controlls of conspiracies: sorcerers, signs.

Small genres

Proverbs and sayings. Definition of the proverb and the difference of the saying from the proverb; Their functions in speech. Thematic manifold of proverbs. The reflection of the worldview, life experience and ideals of the people. Cognitive-historical, moral and aesthetic value of proverbs. Structure of proverbs and their artistic means. Community and similarity of Slavic proverbs. Proverbs in the work of Slavic writers.

Puzzles. Definition of the riddle. Reflection in the riddles of peasant labor and life. "Secret speech" (speech taboo) and the origin of the mysteries. Artistic means of riddles. General and similar in the riddles of Slavic peoples. Riddle and proverb. Riddles in fairy tales and folk songs. Riddles in the works of Slavic writers.

Prose epic genres

The concept of "oral folk prose." Her genres: fairy tales, legends, legends and fasting. The style of a fantastic narration, memoral.

Fairy tales. Defining a fairy tale. The ratio of fabulous fiction and reality. Tale and myth. Fairy tales about animals, magic, socially-domestic, novelist, fairy tales of non-residents.

Fairy tales about animals. Reflection in them ancient representations (animism, anthropomorphism, totemism). Fairy tales about wild beasts, pets, birds, man. Real features of animals and birds. Allegation of fairy tales. Satire and humor in them. Common stories and heroes in Slavic fairy tales about animals and national-peculiar plots and heroes.

Magic fairy tales. Connection of real and fantastic. Ancient motifs and imagery. Morphology and historical roots of the magic fairy tale. Topics, plots, images, characters, chronotope, composition of Slavic magic fairy tales. Similar stories and images of Slavic fairy tales. Ivanushka-fool, Yirzhik, Rostropek cotton, Sly Peter, Ero. Connection of primitive views with some features of medieval life. The victory of good over evil. Ideals of hard work, honesty and justice. Features of the plots and images in the magical fairy tales of individual Slavic peoples.

Socio-household fairy tales. Reflection of social and family relationships, features of feudal life. Social Satire: Images of Barin, Pan, Puppet, Pop. Celebration of a positive hero (peasant, employee, soldier). The image of a singers, a plut, a deft thief. Family and household plots. Images of her husband and wife. Scene structure and poetics of socio-household fairy tales. Traditional joke.

Traditions. Determination of the genre. Historical and toponymic legends. Plots of historical legends. Legends in the chronicles and ancient writing: about Czech, Lehe and Ruse; About Kie, cheek and chorive; About Krakus and Vanda; About the Pup and Popel; About Libuha and Premysla. Traditions about the foundation of cities. The ratio of legends and historical reality. Traditions about the Pan of Tvardovsky. Features of the structure and narration in legends. Family legends.

Legends. Determination of the genre. Fabulat and Memorate. Types of legends. Stories about the mythical creatures, about the creation of the world, the origin of animals, birds and fish and their features; Biblical motives and characters. Utopic legends. Plot searching for a happy country. Other plots of legends common in the Slavs (about the great sinner, the wanders of Christ on earth, a human contract with the devil). Artistic features legends.

Byilichki. Stories about houses, ledgers, water, mermaids, self-dealers, exchanges, damned, etc. Art features and pile.

Poetic epic genres

Types of poetic epic genres: mythological songs, epics, unitary songs, Gaidutskiy, zboytsky, removed (robber) songs, Duma, historical songs, spiritual poems, ballads. Their common features: the story, a poetic form, typical (general) places, reflected in them the history of the people. The heroic character of the main genres. The lack of heroic epic in the Western Slavs and attempts to artificially create writers.

Mythological songs of the South Slavs. The most ancient songs about the mythical beings, personifying the natural elements (self-dealers, Samoville, forks, Yuda, mermaids, etc.), heavenly shining (sun, month, stars), dangerous diseases (plague, fever). Predictors of the fate of Oboyzni. Relationships of mythical creatures with people ("Stoyan and Self-Question", "Sun and Dobrinka", "Brodnitsa and Guy"). Mythological songs of the South Slavs ("Two Snake and Laman", "Snake-Groom", "Yova and Samovila"). Mythological motives in the epic songs of the Eastern and Western Slavs (Turnover, foresight of misfortune, wonderful shrinkage / violin, marriage of women and snake, etc.).

Epics. Determination of the genre, its main signs. The term "epics". Performers of the epics. Classification of epic. Kiev and Novgorod cycles of the epic. Themes and ideological essence of the main composition of the epic. Bogatyr is the main hero. Typification and individualization of images. Images of elder heroes: the Selyaninovich Mikula, Wolga; Junior Hearters: Ilya Muromets, Dobryni Nikitich, Alyosha Popovich. Composition and poetics of the epics of Kiev cycle. Plots and heroes of the epic of Novgorod type. Test Images and Vasily Buslaev. Art features of the epics of this cycle. Interpretation of epics by representatives of different scientific schools. Echoes of epics in Belarusian fairy tales about heroes.

Unack songs. Heroic epic of the southern Slavs. Junatskaya song as a genre. Heroic stories and poetics. Cyclization of songs around the images of heroes: Songs about Mochille, about Koriace Marko, about Doychin. Serbian songs about the Kosovo battle, about the postpose heroes, about the liberation of Serbia.

Gaidutsk and zboytsky songs. Gaidutsk songs of the South Slavs, the difference between Gaidutsky songs from Junatsky. Zobytsky songs of Western Slavs are a special type of heroic songs. Reflection of the fight against ingenic enslavers. The historical base of songs. Historical prototypes of heroes: Strakhel-Voivod, Stoyan, Manol, Novak, Gr., Ivo Senyanin - Heroes of Gaidutsky songs. Janoshik, Outdrash, Width, Adamek - Heroes Zbohniki songs. Images of Women-Gaidok in Bulgarian songs: Boyana-Voivoda, Todor, Rada. Composite and stylistic features of songs. Gaiduk (ZBIT) and nature. People and Guyduk (ZBBR). Russian remote (robbing) songs.

Duma. Duma as a genre of Ukrainian folklore. The term "Duma". Performers Dum - Kobzari and Bandurists. Patriotic nature of the Dum. Pictures of foreign dominion, feats of heroes in the fight against enemies. Plots about suffering in captivity and shoot from captivity. Fighting the Turks and the Polish gentry. Heroes of the Duma: Holota (Nacheaga), Samoo Cat, Fafe Andber, Khmelnitsky, Marusya Bogusvka. Poetics doom.

Historical songs. Historical songs as a thematic group of works. Their varieties. Specific historical character of songs. Differences from the epic, junatsk and guiduts songs. Historical prototypes of heroes. The value of historical songs in the folklore of Slavic peoples. General stories of Slavic historical songs: Fighting Tatar and Turkish invasion, peasant uprisings, war XVII - XIX centuries. Russian historical songs about taking Kazan, about Ivan Grozny, Stepan Razin and Emelyan Pugacheva, Kutuzov and Platov. Ukrainian historical songs about Bogdan Khmelnitsky, Maxim Zheleznyak, Carmelyuk. Bulgarian and Macedonian historical songs about the hijacles captured, Turkish atrocities, violent sweating, Ivan Shishman, the fall of the Bulgarian kingdom. Slovenian songs about the king of Matyysh, Polish - about Jazovsky Castle, Slovak - about Belgrade, to combat Austrian domination, Serbian - about the Kosovo battle, about the liberation of Serbia.

Spiritual poems. Spiritual poems as a thematic group of epic, lyrol-epic and lyrical works on religious Christian topics. The origin of spiritual poems and their sources (the books of Holy Scripture, Christian Canonical and Apocrofic Literature; Doharistian mythology). The creators and performers of spiritual poems - "Kaliki disturbing", pilgrims in holy places, blinders ("Maistra"). People's rethinking of biblical topics of the saints. Approval of the idea of \u200b\u200bthe superiority of spiritual over the material, the glorification of mobility, martyrdom for faith, the impact of the sinfulness of people, non-compliance with God's commandments.

Russian poems reflecting the ideas about the universe ("pigeon book"), on Old Testament Plots ("Osip Lovely", "Plach Adam"). Belarusian and Ukrainian poems for gospel themes ("Crucifixion of Christ", "Ascension"). Polish, Czech, Slovak poems and kants about the Virgin and Christmas Christ. Czech spiritual songs of the era of the Gusitsky Wars. Bulgarian poems about the Lord, angels and sinless Yanke, about the Abraham sacrifice, holy either and sinful souls. Serbian poems about the baptism of Christ, about Saint Sawve, about finding the Cross of the Lord, Songs Songs (about Mother of St. Peter).

Images of Heroes-Smeaker (St. George, Fyodor Tiryanin), Martyrs (Galaktion and Epistimia, Kirik, and Ulitov), \u200b\u200bthe devotees (Alexey of God), the wonderworkers, righteous people and sinners in the traditions of Slavic peoples. Poems about the death of the world and the terrible court. Late poems and edge of the literary warehouse. Poetics of spiritual poems, the influence of other epic songs and literary-Christian stylistics. Features of their composition and poetic language.

Ballads. The term "ballad". Determination of the genre, its main features: epic, family-household plots, tragedy, antitricality. Historical and domestic ballads. Historical Plots: Meeting of relatives in captivity, Escape from captivity, feudal despotism. Household plots: Tragic conflicts Husband - wife, mother-in-law - Snow, brother - sister, stepmother - sirota and others (Russian ballad "Dmitry and Domn", Ukrainian - "Jawor and Bereza", Belarusian - "Gay, there on the road ", Serbian -" Bride of Lazarre Radanovich ", Slovenian -" Beauty of the View ", Bulgarian -" Lazar and Petcan ", Polish -" Pani Pana ", Czech -" Herman and Dorota ", Slovak-" Clear Girl "). Social faces: Pan Kanevsky and Bondarevna, Prince Volkonsky and Vanya-Klyopnik, Hop and Panish daughter. Ballads with mythological motifs (plots of transformation). Ballads about instications. The originality of the Bosnian Muslim Muslims (Hassan-Agiznitsa, Omer and Meyrima). Similarities and differences in Slavic ballad. New ballads, their connections with old (plot-thematic community) and differences.

Lyrical genres

Folk lyrics. Her genres. The principles of the classification of non-height lyrics (thematic, functional, formal). Love and family songs, military household, Yamchichsky, Burlats songs. Small lyrical genres. Classification of lyrical songs on topics and structure: frequent songs, their comic and satirical character, dance rhythms; Stretching songs, bones, their dramatic character, the subject of personal relationship. Two types of outstanding songs: song-narration and songs-meditation. Composite features and poetics of lyrical songs. Pictures of life, nature, portrait of heroes. Psychological image, means of disclosing the inner world of characters, creating generalized images. The role of symbols and psychological parallelism (symbolism from the plant, animal world, the world of inanimate nature and celestial bodies). Similarities and differences in lyric songs of various Slavic peoples.

Bulgarian songs of Rezoreov, Russian Artist Labor Songs, Polish, Czech and Ukrainian Songs of the Plotogonov. Structural and stylistic features.

Household themes of songs. Two varieties (love and family). Main characters: Well done - Maiden, husband - wife. Scene situation as the basis of song composition. Typical situations of love songs: meeting, separation, treason. Topics of happy and unhappy love, their symbolic expression. Characteristic characters. The role of narration, descriptions, monologue and dialogue in the song. Psychological parallelism. The expression of the inner world of the character. Overall motifs and symbols of love and family songs, peculiarities of songs from different Slavic peoples. Typical situations of family songs: a hard life of a woman in someone else's family, breeding conflicts - Snow, husband - wife. Topics of social and age inequality. Comic motifs of songs: images of a lazy husband, a challenge wife, mother-in-law, cereal mother-in-law. The originality of the poetics and the imagery of family songs.

Small lyrical genres. Popularity in the Slavic folklore of small lyrical genres - Drugs: Chastushk, Kolomyk, Krakowyakov, Besters. Easy shape, compression of the expression of thoughts, clarity of estimates, live response to the reality phenomena. The role of improvisation. Joke, humor, satire. Sensual text, entangle and dance. SPEY PERSONS. Russian chastushki. Their varieties: Actually, dance, dance, "Semenovna", suffering. The emergence and reasons for the popularity of chastushki. Communication with dance songs. Diversity of subjects, predominance of love topics. The composition of the chastushki, the role of parallelism, symbols and repetitions. Ukrainian brooms. Origin of name. Social satire. Theme of love relationships. The structure of the bar. The nature of the rhythm. Polish krakokyaki. Latitude topics. Structure, rhythm and rhymes. The role in the composition of small genres of typical zincings, endings, appeals and chorus. Serbian and Croatian bickers.

Drama and theater

Diversity of dramatic forms in Slavic folklore. Theatrical and dramatic and game elements in calendar and family rites, the ratio of words and action in them. Games. Rude. Dramatic scenes in the folklore of Slavic peoples. Their social and household satire, a bright comism. Russian folk dramas "Boat" and "Tsar Maximilian". Puppet show. Two of his forms: Veritov (Bethleka, Shopka) and a puppet comedy (Parsley, Cachepar). Religious and secular elements in the puppet theater. Artistic peculiarity of folk dramatic forms.

Historical development of Slavic folklore

Historical change in folklore, composition of genres, scenes, themes, expressive means. Principles of chronological correlation of works. Folklore and the history of the people. Difficulties of historical study of folklore. General periodization of the history of Slavic folklore. PRESENTAL BRANCH STROY AND FOLKLOR. Reflection in the folklore of animism, anthropomorphism, totemism. The cult of ancestors, plants, animals. Primary folklore forms. Syncretism. Folklore and mythology. The most ancient forms of Slavic folklore. Traditions about the settlement of Slavs; Epic River Danube. The ancient origin of calendar poetry, fairy tales, proverbs, mysteries. Early feudalism and the emergence of the heroic epic. The patriotic character of the epic, the idea of \u200b\u200bthe unity of the native land. Fighting Slavic peoples with Tatar-Mongolian, Turkish, German and other conquerors. Development of heroic epic, genres of epic and junatskiy songs. Social contradictions and satire in folklore. Development of Guiduccian and zboytsky songs, socio-household fairy tales and satires in other genres of folklore. Forms of folk drama. Expansion of interconnections with literature. The role of folklore in the era of national revival in Slavic countries and in the formation of national literature. Changes in the traditional poetic folklore system. Folklore of the city, artisans, soldiers. Empting of traditional genres. Folklore's response to important historical events and social processes of the new time. Folklore and World War II. World War II: Anti-Fascist Folklore, partisan folklore. The current state of Slavic folklore. Overall signs and their interaction in the folklore of Slavic countries.

Overall signs in folk poetic creativity and national peculiarity of folklore

Comparative historical study of folklore (typological, genetic, historical and cultural). Various scientific schools in folklore. General and similar to the folklore of Slavic peoples (processes of development, genres, plots, types of heroes, poetics). The development of Slavic folklore at the present stage: new genres, plots, images and artistic agents.

The originality of the folklore of individual Slavic peoples. His historical foundations. The identity of the content and form of works. National self-awareness of the people and his oral-poetic creativity. Images of native land, folk heroes, native nature. People's life and its reflection in folklore. The originality of artistic means and language. Historical enrichment of the originality of Slavic folklore.

Literature and folklore

The big role of folklore in the development of Slavic literature. Formation of national literature and folk art. Old Slavic literature and folklore. Chronicles and historical legends. Certificates of ancient writing about rites, playing, songs of the people. "The word about the regiment of Igor" and folklore. Gradual expansion of literature ties with folklore. The genres system of the ancient Russian literature and folklore. The national revival of Slavic peoples and the role in it of folk art. Romance and folklore writers (Early creativity Pushkin; Mitzkevich, Chelakovsky, Erben, Schurov, Magazin, Majuranich, Prelvan, Radichevich, Nes, Bothev, Yakshich, Crall). Realism and folklore (Pushkin, Gogol, Krashevsky, Nemtsova, Zmai). Flower of realism (Nekrasov, Democratic writers and populists, L. Tolstoy, Kondratovich, Obyshko, Senkevich, Konopnitskaya, Neruda, Irashek, Vazov, Ashkecz, Zmai, Shantich). Literature of the 20th century and folklore (Gorky, Yesenin, Sholokhov, Platonov, Gashek, Olbracht, Elin-Pelin). Modern Slavic literature and folk art. The impact of literature on folklore. Songs and ballads of romantics and realists in the folk repertoire, their folklorization. The development of the strokes and rhymes of the literary type in the song genres of folklore. Expansion of ideological-artistic influence of literature on folklore.

Collecting and studying Slavic Folklore

Gatherers of Russian Folklore (R. Jems, Kirsha Danilov, Afanasyev, Dal, Kireevsky, Rybnikov, Hilferding, Shane), Polish (Zherta Pauli, Dolanga-Khodakovsky, Kolberg, Fedorovsky), Czech and Slovak (Chelakovsky, Erben, Dobshinsky), Bulgarian and Macedonian (Brothers Miladinov, Shardarev, Stark), Serbian, Croatian and Slovenian (Karadzhich, Shtrakel). Bulgarian "Collection for Malcing People". Collecting activities in Slavic countries in the XX century. The most valuable editions.

The study of Slavic folklore. Mythological School: Afanasyev, O. Miller. Borrowing School: Buslaev, Shishmanov, Grafenauer. Historical school: Sun. Miller, Folklorists of Yugoslavia. Comparative historical study of Folklore: Polyberry, Veselovsky, Arnaudov, Kshizhanovsky, Quick, Moshinsky, Morak. Modern Slavic folklorists: Sokolov, Bogatyrev, Kravtsov, Prippet, Putil, Gusev; Kszhizhanovsky, blueberries; Latkovich; Arnaudov, Dynekov, Romanka; Melichechik.

New directions in Slavic folkloristic (typological study, structural, ethnolinguistic school). Appeal to the study of folklore literature, lingules, historians, musicologists, theaters. Comprehensive study of folklore. The problem of folklore as the words of the word and the history of Soviet folklores. Achievements in folkloristic individual Slavic countries. Interslaw scientific cooperation in the study of folklore.

LITERATURE

Basic

Kravtsov Folklore. M. 1976.

Slavic folklore. Texts. Cost. . M. 1987.

Calendar customs and rites in countries of foreign Europe. Winter holidays. M. 1973. P. 5 - 17, 204 - 283.

Calendar customs and rites in countries of foreign Europe. Spring holidays. M. 1977. P. 5 - 11, 202 - 295.

Calendar customs and rites in countries of foreign Europe. Summer autumn holidays. M. 1978. P. 5 - 7, 174 - 243.

Slavic folklore and historical reality. M. 1965.

Slavic folklore. Sat Articles. Ed. . M. 1972.

Epos of Slavic peoples. Reader. Ed. prof. . M. 1959.

Slavic Folklore. Essays and samples. Eating Ts. Romanka. Sofia. 1972.

Bulgarian folk tales. M. 1965.

Polish folk legends and fairy tales. M. 1965.

Tales of the peoples of Yugoslavia. M. 1956.

Songs of the South Slavs. Sost., Intr. Art. . M. 1976.

Serbian folk songs and fairy tales from the collection. M. 1987.

Slovak fairy tales. M. 1955.

Czech folk tales. M. - L. 1951.

Traditional Slovenian people. Bograd. 1964.

Additional

Moszyński K. Kultura Ludowa Słowian. T. 1. Kultura Materialna; T. 2. CZ. 1, 2. Kultura Duchowa. Warszawa. 1968.

Bulgarian people folkly especially creativity. Christathy. Sofia. 1958.

Dineks P. Bulgarian Folklore. Part 1. Sofia. 1972.

Latvatiћ V. People's Kњyzhevnoste, 1. Bogram. 1967.

Putils are a historic ballad. M. - L. 1965.

Putilov and South Slavic heroic epic. M. 1971.

Bogatyrev theory of folk art. M. 1971. P. 11 - 166 ("People's Theater of Chekhov and Slovaks").

Kravtsov Slavic Folklore. M. 1973.

Lazutin oral folk creativity. M. 1983.

Rounds People's Poetic Creativity. L. 1987.

Epos Kravtsov. M. 1985.

Bogatyrev Epic stories and lyrol-epic songs (zboytsky cycle). M. 1963.

Ukrainian Duma. M. 1972.

Anthology of Jugosolovinsk People's lyrics. Privo V. Nedi. Bogram. 1962.

Slovenský folklór. Zost. A. melicherčík. Bratislava. 1965.

Słownik Folkloru Polskiego. Warszawa. 1965.

Tolstoy and folk culture. Essays in Slavic mythology and ethnolinguistics. M. 1995.

Slavic antiquities: Ethnolinguistic dictionary in 5 tt. Ed. N. I. Tolstoy. T. 1. A - G. M. 1995. T. 2. D - K. M. 1999.

East Slavic folklore. Dictionary of scientific and folk terminology. Minsk. 1993.

Goua animals in the Slavic folk tradition. M. 1997.

Research series "Slavic and Balkan Folklore". M. (1971, 1978, 1981, 1984, 1986, 1989, 1994, 1995)

Smirnov ballads and form close to them. M. 1988.

Klaai plots and plot situations of conspiracy texts of the eastern and southern Slavs. M. 1997.

In 1971, the "Science" publisher was published from the press did not assume any continuation of a small collection of articles "Slavic and Balkan folklore", the responsible editor of which was I. M. Sheptunov, a specialist in the field of South Slavic Hydutssky Folklore, who headed in That time a group on the study of the folklore of the peoples of Central and Southeastern Europe at the Institute of Slavic Science of the USSR Academy of Sciences. As part of the authors of this first collection of "Slavic and Balkan Folklore", folklorists were: B. N. Putilov, S. N. Azbel, Yu. I. Smirnov, L. N. Vinogradova, L. G. Barag, and others. And only in 1978, already as the first release of the future series, the Tom called "Slavic and Balkan Folklore: Genesis was published. Archaic. Traditions ", the responsible editor of which was again I. M. Sheptunov, who had time to take his death (which happened in the same year) to participate in this edition a wonderful team of well-known and only novice scientists, such as E. V. Pomeransva V. K. Sokolova, N. I. Tolstoy, S. M. Tolstaya, A. F. Zhuravlev, Yu. I. Smirnov, V. V. Usacheva, A. V. Gur, L. N. Vinogradova.

From 1981 to 1995 The famous Slavist, the founder of the Moscow ethnolinguistic school of Academician Ran Nikita Ilyich Tolstoy, becomes the editor-in-chief and one of the leading authors of all issues of this series. During this period, six volumes of "Slavic and Balkan Folklore" were published, who received wide recognition from specialists - folklorists, ethnolinguists and ethnologists. In the center of the attention of the current collective of the authors (most advantage These were the staff of the Ethnolinguistics and Folklore department of the Institute of Slavic Science RAS, headed by N. I. Tolstoy: S. M. Tolstaya, L. N. Vinogradova, V. V. Usacheva, A. V. Gur , O. A. Ternovskaya, T. A. Agapkina, A. A. Plotnikova, O. V. Belova, E. S. Upenieva, M. M. Valentsova) - the tasks of the integrated study of the spiritual culture of Slavs and above all of these forms which preserve the overslays in mythopoietic traditions, differently manifested in language, rites, beliefs and folklore. At the initiative of N. I. and S. M. Tolstoy, two releases of the series (1986, 1995) were specially devoted to the problems of ethnolinguistic examination of Polesia. They present the results of mapping of individual fragments of the traditional culture of this unique region: folk terminology, rites, folklore motifs, demonological beliefs.

After the death of N. I. Tolstoy in 1996, the editorial board of the series was headed by S. M. Tolstaya. Under its editors, two volumes of the series were released: "Slavic and Balkan Folklore: People's Demonology" (M., 2000) and "Slavic and Balkan Folklore: Semantics and Pragmatics of Text" (M., 2006).

For 30 years of existence of the series among its authors there were such well-known domestic and foreign Slavists, like B. N. Putilov, V. E. Gusev, E. V. Pomeransva, V. K. Sokolova, V. N. Toporov, V. . Ivanov, T. V. Tsivyan, A. F. Zhuravlev, S. E. Nikitin, O. A. Pashina, I. A. Dztedzelsky, M. Mattitchov, L. Radenkovich, E. Horvatova, M. Gothala-Svetlaovsk and etc.

/ Answer ed. I. M. Sheptunov. M.: "Science", 1971.

Introduction

South Slavic epos and the problems of the Serbian Middle Ages ( E. L. Naumov)

Motifs of the killing of the enemy king in the eponymies and in Kosovo songs ( S. N. Azbel)

Scene closure and the second storyline in the Slavic epic ( B. N. Putilov)

Similar descriptions in Slavic epic songs and their meaning ( Yu. I. Smirnov)

Composite analysis of Polish Collad ritual songs ( L. N. Vinogradova)

About musical parallels in the songs of southern Russia and southwestern Bulgaria ( S. N. Kondratieva)

On the meaning of Slavic Folklore for the study of the Balkan epic community ( Yu. I. Smirnov)

Plots and motifs of Belarusian magic fairy tales. (Systematic pointer) ( L. G. Barag)

Similarity of Slavic proverbs ( A. M. Zhigulev)

Slavic and Balkan folklore: Genesis. Archaic. Tradition / answer ed. I. M. Sheptunov. M.: "Science", 1978.

Introduction

L. N. Vinogradova. Spell formulas in the calendar poetry of Slavs and their ritual origins

V. V. Usacheva. Rite "Polax" and its folk elements in the SERBSKOCHORVATS LANGUAGE AREAL

V. K. Sokolova.. Maslenitsa (its composition, development and specificity)

A. F. Zhuravlev. Security rituals associated with case of livestock, and their geographical distribution.

N. I. and S. M. Tolsty. Notes on Slavic paganism. 2. Ticking the rain in Polesie

S. M. Thick. Materials for the description of the Polesky Kupaul rite

E. V. Pomeranssev. Inter-ethnic community of believes and polesack about an afternoon

A. V. Gura. Symbols of the hare in Slavic ritual and song folklore

F. D. Klimchuk. Song Tradition of the Western Sale of Simonovichi

Yu. I. Smirnov. Epica Polesia

Slavic and Balkan folklore: rite. Text / resp. ed. N. I. Tolstoy. M.: "Science", 1981.

Yu. I. Smirnov. Field of comparative studies on folklore

L. N. Vinogradova. Maiden fortune telling about marriage in the cycle of Slavic calendar rituals (West East Slavic parallels)

N. I. and S. M. Tolstoy. Notes on Slavic paganism. 5. Protection against hail in Dragachev and other Serbian zones

A. V. Gura. Laste (Mustela Nivalis) in Slavic folk ideas

O. A. Ternovskaya. To the description of some Slavic ideas associated with insects. One system of rituals of home insects

L. G. Barag. The plot of Smeaking on the bridge in the fairy tales of East Slavic and other peoples

N. L. Rotchna. Genetic connections of the Acite Epos and Cleft Songs

Yu. I. Smirnov. Epica Polesia (according to records of 1975)

The application is the pointers to the article N. I. and S. M. Tolstoy "Notes on Slavic paganism. five"

Slavic and Balkan folklore: Ethnogenetic community and typological parallels / Answer ed. N. I. Tolstoy . M.: "Science", 1984.

Introduction

N. I. Tolstoy.Fragment of Slavic paganism: archaic ritual dialogue

L. N. Vinogradova.Types of Collad Refrees and their Area Characteristics

T. V. Tsivyan.To the mythological interpretation of the Eastern Oromanian Collage Text "Plugushor"

O. A. Ternovskaya.Suns in the Kostroma Territory. (According to the materials of the questionnaire "Cult and People's Agriculture" 1922-1923)

A. V. Gur.Lask (Mustela Nivalis) in Slavic people's ideas. 2.

E. N. Razumovskaya.Crying with "cuckoo". Traditional non-heavenly borography of the Russian-Belarusian border

Materials and publications

Yu. I. Smirnov.Epic Polesia according to the records of 1976

F. D. Klimchuk.Songs from Southeast Zag

N. L. Rumchna.Greek acject songs about the hero who kill the dragon

I. A. Dzendselevsky.Bans in the practice of Carpathian sheepodov

Slavic and Balkan folklore: Spiritual woodland culture on the general Slavomen's background / d. ed. N. I. Tolstoy. M.: "Science", 1986.

Materials to the Polesky ethnolinguistic satin. Experience mapping

Preface ( N. T., S. T.)

The sun plays ( S. M. Thick)

Ritual Benefname Youth ( S. M. Thick)

Troitskaya greens ( N. I. Tolstoy)

River spine, roads ( S. M. Thick)

Frog, and other animals in the rites of causing and stopping the rain ( S. M. Thick)

Sretenskaya and Thursday Candle ( S. M. Thick)

Rain during the wedding ( A. V. Gura)

Spring cursing ( T. A. Agapkin)

The daughter-in-law became in the field of the poplar ( N. I. Tolstoy)

O. A. Pashin. Calendar Songs of the Spring-Summer Cycle Southeast Belorussia

V. I. Kharitonov. Polesa tradition of inland in Polesie on East Slavic background

Articles and research

V. E. Gusev.Driving "Arrows" ("Sulya") in East Polesie

To the problem of the ethnographic context of calendar songs

L. N. Vinogradova.Mythological aspect of the Polisan "RUSSIAL" tradition

N. I. Tolstoy.From observations over the priests

Materials and publications

A. V. Gur.From the Polesian wedding terminology. Wedding ranks. Dictionary: N - Mushka

S. M. Thick. Polessky folk calendar. Materials for ethnicular dictionary: K - P

Yu. I. Smirnov. Epica Polesia

Slavic and Balkan folklore: reconstruction of the ancient Slavic spiritual culture: sources and methods / d. ed. N. I. Tolstoy. M.: "Science", 1989.

N. I. Tolstoy.Some considerations about the reconstruction of Slavic spiritual culture

V.N. Toporov.About the Iranian element in Russian spiritual culture

V. V. Martynov. Sacred world "Words about the regiment of Igor"

V. V. Ivanov. Ritual burning of the horse skirt and wheels in Polesie and its Indo-European parallels

M. Mattitching. About the mythical creatures from Slovenians and specially about Kurt

L. N. Vinogradova. Folklore as a source for reconstruction of ancient Slavic spiritual culture

L. Radedkovich. Symbols of color in Slavic conspiractions

S. E. Nikitina. On the interaction of oral and written forms in folk culture

E. Croatova. Traditional youth unions and initiative rites from Western Slavs

Z. Mikhail. Ethnolinguistic methods in the study of folk spiritual culture

T. V. Tsivyan. On the linguistic foundations of the model of the world (on the material of the Balkan languages \u200b\u200band traditions)

M. Vickylala-Svetzovska.The terminology of agrarian ritual as a source of studying the ancient Slavic spiritual culture

S. M. Thick.Terminology of rites and beliefs as a source of reconstruction of an ancient spiritual culture

T. A. Agapkin, A. L. Toporkov.Sparrow (Ryabinovaya) Night in the language and beliefs eastern Slavs

A. A. Phebenza.On the origin of the names of some Slavic pagan deities ( Preparation of Text V. Yu. Franchuk. Notes N. E. Afanasyeva and V. Yu. Franchuk)

About the work of A. A. Pothebni, dedicated to the origin and etymology of the names of Slavic pagan deities ( V. Yu. Franchuk)

Slavic and Balkan folklore: beliefs. Text. Ritual / Answer ed. N. I. Tolstoy . M.: "Science", 1994.

I.

N. I. Tolstoy.Once again about the topic "Tuchi - Beef, Rain - Milk"

L. N. Vinogradova, S. M. Thick.To the problem of identification and comparing characters of Slavic mythology

O. V. Sannikova.Polish mythological vocabulary in the structure of folk text

II.

T. A. Agapkin. South Slavic beliefs and rites associated with fruit trees, in the general Slavonic perspective

S. M. Thick.Mirror in traditional Slavic beliefs and rites

I. A. Sedakova. Bread in traditional Bulgarian rituals: Motherland and the main stages of the child's development

III

N. I. Tolstoy.Vita Herbae et Vita Rei in Slavic Folk Tradition

T. A. Agapkin, L. N. Vinogradova.Braveness: Ritual and Text

G. I. Kabakova.Structure and geography of legends about the March old woman

V. V. Usacheva.Voiced formulas in folk medicine Slavs

N. A. Ipatova. Turnover as a property of fabulous characters

E. E. Levkievskaya.Materials in Carpathian demonology

Correct add-ons to article N. I. Tolstoy "Vita Herbae et Vita Rei in Slavic folk tradition"

Slavic and Balkan folklore: Ethnolinguistic study of woodland / Answer ed. N. I. Tolstoy . M.: "Indrik", 1995.

N. I. Tolstoy.Ethnocultural and linguistic study of Polesia (1984-1994)

I. Polessky ethnolinguistic Atlas: research and materials

T. A. Agapkin.Essays of the Spring Frewell

A. A. Plotnikova. The first pasture of livestock in Polesie

L. N. Vinogradova. Regional features of the Polessian belief about the houses

E. E. Levkievskaya, V. V. Usacheva.Polessky water on a general Slavonic background

L. N. Vinogradova.Where do children come from? Polessian formulas on the origin of children

V. L. Switvoskaya.Experience mapping of Poleski funeral ritual

M. M. Valentsova.Materials for mapping Types of Polesesky Divorces

M. Nikonchuk, O. Nikonchuk, Orlenko.Devyi Thermali Material Bodybuilding in Govriks Right-Bank Poli

O. A. Pashina.Calendar cycle in North-Western villages

II. Ethnolinguistic dictionaries. Publications

S. M. Thick.Polessky folk calendar. Materials for the ethnialialectric dictionary: R - I

A. V. Gur.From the Polesian wedding terminology. Wedding ranks. Dictionary (winds - w)

F. D. Klimchuk.Spiritual culture of the Polessky village Simonovichi

III. Applications

N. P. Anthropov, A. A. Plotnikova.Chronicle of the Polessian expeditions

List of human settlements of Polessky ethnolinguistic satin

Reducing titles of regional centers and areas

Slavic and Balkan Folklore: People's Demonology / Answer ed. S. M. Thick . M.: "Indrik", 2000.

Preface

N. I. Tolstoy. "Without four corners of the hut is not built" (notes in Slavic paganism. 6)

L. N. Vinogradova. New ideas about the origin of the unclean power: the demonology of the deceased

S. M. Thick.Slavic mythological ideas about the soul

E. E. Levkievskaya.Mythological characters in Slavic tradition. I. East Slavic house

Dagmar Klimova (Prague).HO.spodářík. In the beliefs of the Czech people

T. V. Tsivyan.About one class of lower mythology characters: "Professionals"

N. A. Mikhailov.To one balto-South Slavic folklore-ritual formula: lit. laimė Lėmė., LTSH. laima Nolem.j., SV sojenice Sodijo.

L. R. Hafizova.Beech as a children's folklore character

T. A. Agapkin.Demons as Characters Calendar Mythology

A. A. Plotnikova. Mythology of atmospheric and heavenly phenomena at the Balkan Slavs

V. V. Usacheva. Mythological representations of Slavs about the origin of plants

A. V. Gur.Demonology properties of animals in Slavic mythological representations

V. Ya. Petrukhin."Gods and demons" of the Russian Middle Ages: Rod, Rozenitsa and the problem of Russian dual

O. V. Belova. Judas Israariot: from the evangelical image to mythological character

M. M. Valentsova.Saints-Demons Lucia and Barbara in West Slavic Calendar Mythology

Polessian and Western Russian materials about houses

: Semantics and Pragmatics of Text / Answer ed. S. M. Thick . M.: "Indrik", 2006.

Preface

Pragmatics of text

T. A. Agapkin. The plot of East Slavic conspiracies in a comparative aspect

O. V. Belova.Slavic biblical legends: verbal text in the context of the rite

E. E. Levkievskaya. Pragmatics of mythological text

L. N. Vinogradova. The socioregulative function of superstitious stories about the violators of prohibitions and customs

S. M. Thick. Motive of posthumous walking in beliefs and ritual

Text and ritual

A. V. Gur.The ratio and interaction of shared and verbal codes of the wedding rite

V. V. Usacheva.Verbal magic in agricultural rites of Slavs

A. A. Plotnikova. Spring spell formulas "Exile" of reptiles at the southern Slavs (in the apeal perspective)

Vocabulary and phraseology and their role in treating text

M. M. Valentsova.Calendar Palevia Western Slavs

E. L. Berezovich, K. V. Pyankova.Food code in the game of the game: porridge and kvass

A. V. Gur.Lunar stains: methods of constructing mythological text

O. V. Chehi. Language and cultural image of the lunar time in the Polisse tradition ( young and old month)

E. S. Upenly.The ratio of chrononym and legends (the holiday of St. Trifon in the Aral Perspective)

Several folk Christian legends from Transcarpathia ( publication M. N. Tolstoy)

Vladimir Nikolaevich Toporov and his texts ( S. M. Thick)

Slavic and Balachansky Folklore: Grape. To the anniversary of Lyudmila Nikolaevna Vinogradova / Answer ed. A. V. Gura . M.: "Indric", 2011. - 376 p.

The eleventh edition of the Slavic and Balkan Folklore series is dedicated to the anniversary of Lyudmila Nikolaevna Vinogradova.
The article placed in the collection is grouped into five sections that are associated with a wide range of those who are interested in Lyudmila Nikolaevna. The first section is devoted to the general issues of ethnolinguistics, semantic categories of the language of culture, cultural semantics and the function of vocabulary and phraseology. The second section contains work on the Slavic folk demonology - the area closest to the jubilee. The third section publishes articles analyzing folk texts of a magical nature (conspiracy, curses) and spiritual poems. In the fourth section, rites (wedding, calendar, occasional) and ritual folklore are considered in the context of beliefs and mythology. Finally, the articles of the fifth section are analyzed by mythological motives in literary works and art. Several publications are devoted to the People's Culture of Transcarpathia, with whom the young years of Lyudmila Nikolaevna are connected - in Mukachev, she graduated from high school, in Uzhgorod - Philology Faculty of University.
Completes the collection of the Scientific Life of the Jubilee.

Preface

Language and culture

Thick S. M.Subject opposition, their semantic structure and symbolic functions

Anthropov N. P.Axiological motifs of an ethnolinguistic attraction

Berezovich E. L., Kazakova E. D.Situation "Language Test" in folk culture

Kabakova G. I.Invitation to the feast

Gora A. V.About conflict situations in traditional peasant culture

Morozov I. A., Frolova O. E. Live/non-residentsin cultural and linguistic contexts

People's demonology

Radedkovich L.Dangerous places in Slavic folk demonology

Kolosova V. B.Demonology in Slavic ethnobotan

Andryunina M. A."Hold down" Deaders - Body Locuses and Soul Locks

Yasinskaya M. V.Invisible visualization: Methods of contact with other world

Moroz A. B."Old man". Experience description of mythological character

Dobrovolskaya V. E. IKOTA in traditional culture (on materials of the Vladimir region)

Plotnikova A. A.People's Mythology in the Transcarpathian Verkhovin

Thick M. N. Potinka and baiety In the Transcarpathian village of Sinevir

Valentsova M. M. Demonological representations of Orava

Folklore: themes, motifs, pragmatics

Nikitina S. E. Fire, water and (copper) pipes (on the material of folk religious songs)

Non-Bartminsk S. "Posłuchajcie, Grzesznicy, O Straszlisym Sądzie ..." Wykonawca, Narrator I Bohater Ludowych Piesni Dziadowśkich

Schlutov S. Yu.Naked bride on the tree

Agapkin T. A.On some features of the transfer and functioning of the East Slavic Conspirational Tradition

Yudin A.V.Grandmother Solomonia in East Slavic conspiracies and sources of her image

Sedakova I. A. Curse in folk Bulgarian songs: Ethnolinguistics and folk potics

Ritals and ritual folklore

Pashina O. A. On the criteria for the allocation of species and versions of the wedding-fun (on the example of the Smolensk wedding)

Kurochkin A.V.Elements of Greek Catholic Syncretism in the calendar rolling of Ukrainians

Belova O. V. "Tyutey-Tyuti, Moshka, walking the Troops ..." (modern catalysis in Galicia)

Cheka O. V. Saty rust in Western Macedonia: ρογκατσάρια and μπουμπουτσιάρια

Bondar N. I.Magic of the Moon (from the Ocquional ritual of the East Slavic population of the North Caucasus: XIX - beginning. XXI century)

Upenly E. S.Bans and regulations in the traditional culture of Transcarpathia (s. Kolyakava of the Morgorsky district of the Transcarpathian region)

Myth - Folklore - Literature

Petrukhin V. Ya.Eaters of maternal milk at Pseudo-Caesarea: demonologian motif or "religious"?

Toporkov A. L. Mythological image of a tree growing from a female body

Sofronova L. A. "Someone" and "Something" in the early peasions of Gogol

Idachich D. Warlock Pan Tvardovsky and a contract with the devil in the literature of the XIX century.

Tsivyan T. V. Verbal theme in Russian literature XX C.: Shimmering mythology (several examples)

Svirida I. I. His and alien Name in art

List of scientific papers L. N. Vinogradova

Drema Character and the state of the Dunda, which he personifies, is mentioned in many genres of Slavic folklore: conspiracies, lullabies, gaming, wedding and lyrical songs, in ethnographic descriptions, which gives us a lot of information about them. However, in the works of Slavic mythology, Drema is considered extremely rare, Skupo, incompletely, which, of course, imposes our ideas about the Slavic picture of the world.

Probably, from the best motives, some authors fill the lacques of the Slavic mythology by the fictional gods of the type of high, the roof, nothing to do with the people of Slavic culture and beliefs are not having. And the authentic Slavic mythological characters, including Drema, remain in the shade of oblivion and misunderstanding. The example of incompleteness and distortion of the images are in the book "Russian legends and legends" (E. Grushko, Yu. Medvedev, M. 2007), where it is written in short, which allows you to bring the text completely:

"Drema is an evening or night spirit in the form of a good old woman with soft, affectionate hands or in the bottom of a small little man with a quiet slotting voice. At dusk Drema wanders under the windows, and when the darkness is covered, it seeps through the slots or slipped on the door. Drema comes to the children, closes their eyes, corrects the blanket, strokes her hair; With adults, this spirit is not so gentle and sometimes sees nightmares. "

This is what is called semi-truth, which is worse than lies. The authors described Drema, relying, mainly on the data of lullaby songs, without considering that the image of the Drema is found in the erotic fun of young people, that there were special types of wedding bread, the Russian games, Kupala flowers, wreaths and bouquets from various plants, as well as Night bird and whole class of sleeping butterflies. That in the Ryazan region they made a "stray day" that in Russia and Belarus there were rituals of the "wires of the Dunda", and Luzhican nudged the character of the character and the scarecrow, which threw into a collection of girls.

All this data (especially the calling "Dream" of flowers, wreaths and bouquets) suggest that the image of a "good old old" although very sympathetic, but does not correspond to the people's ideas about the mythological character of the Drema. It becomes obvious that in modern work on Slavic mythology, an annoying gap is found, which I will try below, collecting and bringing "in order" the scattered data about this character.

1. On the word "drema", his loved ones, distant and possible relatives

In the modern daily speech, the words "Drema", "Dremot" (and other single) are actively used, and new, previously unknown phrases are formed with these words, which indicates the relevance of the topic.

According to D. Salov (Kursk), his non-smoking father called a long break in the work "Cut with Dunda"; The students had the definition of a "dense lecture", for example, the famous Ufolog of F. Siegel who led the object of the subject of the descriptive geometry, was impossible to listen due to the monotony of his speech, the audience of Dremal or cut into cards; During the service in the army, I had to hear the team "Kill Dremotin ... Your mother!" Instead of the authorized "rise!"; The houses of the mother-in-law wake the grandson with the words "get up, Dremushkin!", And the granddaughter did not wake with such words ever (this is an important remark, then see why).

Actually, "sleep" means to be drowned, sit in a half, pour slightly the most sensitive sleep; And "Drema", "Dremot" is a tendency to sleep, drowsiness or the beginning of the showers, the easiest dream; "Drema" - dreams, dreams, visions; Dreams, the game of a flying imagination (V. Dal. Explanatory dictionary of the living Great Russian language. Tom First. M. 1995, p.491-492). The words these ancient, the general Slavonic, originate from Praslavyan form * DRěMATI (M. Fasmer Etymological dictionary of the Russian language Volume 1, C-PB 1996, p. 537).

"The Slavic word" Drema "has the German Kognats Dream (English) and Traum (Him) with vowels in the same place. I would venture to suggest that Drema is one of the ancient Indo-European words, which remained in almost its original form since the Slavic-Balto-German unity. Dream (DRI: M) is in English a dream, a dream, a dream, dream. "I Have a Dream" - without context, it may know how "I have a dream," so and "I dream the dream" .Traum - a dream of German "(V. Zhernakov, from personal correspondence). In the Scandinavian countries there is a concept of Drømmehagen - "Dream Garden", to stay in it means living with dreams.

All these words are relatives Latin. Dormiō, Dormīre "Sleep", then, Dr.-ind. Drāti, Drāyatē "Sleep", Greek. Δαρθάνω "Sleep", AOR. ἔδραθε and go back to Pyranceo-European * Dre- "Sleep".

Russian expression "dense forest" means the forest thick (which means dark), with ripples, impassable (and therefore limiting motion), the forest is deaf, in which there is silence, which in the aggregate of influences causes a sleepy state, dormo, during which visions may come , as if dwelling in such a forest, compare Pushkin: "There is a forest and a dale of visions full ...".

To date, the expression "dense forest" is associated with not knowledge: "Aliens people are a dense forest", "Physics for me is a dense forest"; Stupid, uneducated people are called dense, "double-skinned doubles" (that is, huge oaks, trees growing standing).

The fact that it was not always, we tell us fairy tales in which the forest and individual large, old trees often turn out to be speaking information that divided by information. For example, in a fairy tale "Prophetic Oak" the old man is lying an old woman: "Divo wondering on the light of the world: In the forest, the old oak all I was, what was, said and what will be - guessed!". The old woman believes, goes to the oak, knowing in advance how to communicate with the prophetic tree: "... in front of the oak, she collapsed, overlooked:" Oak Dubovoye, Daughters speech, how can I be? "" (Folk Russian Tales A.N. Afanasyev. M . 1957, №446, p. 261).

From the point of view of the "human code", trees (and wider - all plants) are as it were in a state of dorms. Judge themselves, dormant people most often are in a vertical position, sitting (see Definition V. Dalya: "Dream" - ..., sit in a half ..) or even standing (see the photo of the old woman in the church). During the dorms, a person can lean, moving his hands, publish soft sounds, mumble, whisper, screeching. So and the plants, the main sign of which it is "strokes", the vertical position in one place without the possibility of moving, but at the same time the plant can swing, waving the branches, leaning, sharing sounds (creak, "whisper" by foliage).

For quite a long time it was believed that the name of Celtic clergymen "Druids" originates from words with the meaning of the "Tree", "Oak". Now it has been established that the Gallic form "Druides" (in the singular "Druis"), as well as the Irish Drui, go bend to the single prototype "Dru-WID-ES", that is, "very scientists" containing the same root As the Latin verb "Videre", "see", the Gothic "Witan", the German "Wissen", "know", Slavic "to conduct".

However, in the Celtic languages, the words denoting "science" and "forest" were homonyms (Gallic "Vidu-"). That is, we come back again to the fact that Druids are people not only "very scientists" but also "very forest" people who have comprehended "forest science" who received their magical knowledge in the dense forest and in contact with trees (and other plants), and this It seeks the idea that "Dru-Wid-ES" can be understood as "in the nice-seeing", "dormant in the dense forest".

On another "Pole" of Indo-European Okumen, the founder of Siddhartha Gautama Buddhism was born under a tree having sedative, dense properties, and gained spiritually knowledge, wisdom in a grove, meditating under a tree. The images of the Buddha in the meditation state show us a dormant figure.

Currently it is believed that the words "Drema", "Tree" and "Druid" originate from different Indo-European roots, which does not exclude their kinship on a deeper, for example, a nostratic level, but this is a matter of a separate linguistic study. We will only pay attention to their inclusion in a common semantic circle, in which people and trees are in a state of dorms exhibit and gain knowledge.

The saying "in a dream it seems, in a nourishment might" tells us about the understanding of the Russian people's silence and dorms. And indeed, seeing the man who saw in a dream during sleep perceives as a reality, but this is an illusion, and a dreaming of the state of dorms, a person thinks that he sees the illusion, a miracle, but these dreams, dreams - the conscious activity of his brain, which, if desired, can be sent, like Buddha, on the desired path.

As you know, the meaning of the word does not exhaust its meaning. "The true meaning of a separate word is determined, ultimately, the wealth of all the motives existing in the consciousness and related to the thought, expressed by the word" (B. Kospey "Sign, meaning, literature" in the collection "Semiotics and Artistic Creativity", M. 1977 , p.45). Below we will try to penetrate the meaning, in the essence of the Slavic phenomenon of Drema in the wide context of reality. We also take into account that in some Slavic languages \u200b\u200bthe word "meaning" means "feeling."

2. Sensations of the Drema or Drema as a stimulator of growth

In the study manual for universities "Russian ritual songs" by Yu.G. Kruglov, considering playing songs, writes: "... is incomprehensible in songs, for example, the image of Drema; To Dream treated:
... Full, Dundushka, Dormah, ...
Take, Dund, who you want ...
Kiss, dere, how much can you! " (M. 1989, p. 139).

This is a quote from the youthful dance game, which is part of the Kiss Group - the "Drema" player is in a circle, chooses a couple of opposite sex, kisses and puts it or puts it (it) on his place. Misunderstanding (even from specialists!) The image of the Dund in the youth games is due to the fact that it is associated primarily with the "sweet couple" from the lullabous songs for children sleep and drema: "Sleep yes Drema, and dote to the eye ..." (fun , countertilers, non-residents, M. Maj1989, No. 246, p. 93).

In the lullabous songs, the presence of sleep and the Drema is quite understandable - young children need to sleep a lot or messy to sleep for full-fledged physical and mental development. Let's try to figure out why the "harmless" drema from children's lullabies suddenly appears in erotic playing rustic youth. Yes, and is it dere? To do this, refer to the texts with the mention of the character under consideration.

In the wedding "Podk" girls - guests find a situation, almost similar to the above-mentioned kissing game: Drema (boyfriend) looks out of the maiden one:

"Drema walks on the floorings,
It looks like girls:
All girls white
All reds, blush -
One Nastya here ...
Sits nehuma
Sitting the taper!
Gorgormushka came to her ...
I brought her sore soap:
- on, Nataliushka, Warring ...
Will you beat
And me - a lot! " ("Ritual poetry. Book 2, family-household folklore." M. 1997. p. 404).

Despite the fact that the song under consideration is marked by a collector as "brief", it has the form of a "script" and could well be a playful, which ends not a kiss as elected, and the donation of her soap, which in the folk tradition was included in the list of mandatory gifts from the bride, That is, this text is not connected with hygiene, but with the attitude of the floors.

At the upper puddles as in the Russians, the DRēmotka character is related to youth fun, they dreamed in the Games (Slavic antiquities. Ethnolinguistic dictionary. Volume 5. M. 2012, "Sleep", p. 121).

An option of dance game with a similar character meeting in Ufa province:
"Sits Drema - the hassle itself.

- Full, Dundushka, Dormach,
It's time, deprides, get up!
(The guy gets up.)
- Look, Dund, in girls!
(Prenage girls.)
- Take, Dund, who you want!

- Sadi, Drema, knees!
(The guy puts the girl to his knees.)
- Trepli, Drema, on the head!
(The guy strokes the girl's head.)
- Kiss, Drema, for love!
(Kissing; the dance begins the song again; the role of Drema performs the girl and accordingly change the words of the song.) "(In the reduction. Rande poetry. Book 1, family-household folklore. M. 1997. p. 335-36).

It has long been established that such gaming actions were made with a magical purpose of strengthening the reproductive forces of nature, which is clearly stated in other folk songs:
"... yes Kiss a guy in the mouth:
There will be rye witnesses
Yes, the prignitist ... "(recorded in the Vologda lips. Yu.G. Kruglov" Russian ritual songs ", M. 1989, p. 139).

"Kiss, the girl in the mouth,
In order for rye to be thick ... "(recorded from the Russians in Latvia. Yu.G. Kruglov" Russian ritual songs, p. 139).

That is, Drema kiss games are associated not only with the arrangement of the personal life of young people, but also with the strengthening of the vitality of plants, and this function coincides with the aim of dorm's calls to babies in lullaby songs, since in tradition it is considered that in a dream, children grow better:
"Speed \u200b\u200bto Podol, so grow more ..." (Pestech, countertilers, Nesbylitsy, M. 1989, No. 246, p. 93).
Or:
"Our Tanya will fall,
In a dream grows up
Bai-Bayu-Bai-Bai.
Soon grows big,
Yes, the depression will go ...
... with the guys play "(sweatshirts, countertilers, nobyitsa, M. 1989, No. 246, p. 89).

Interestingly, the Drema function as a growth stimulator has an analogue in an ancient Indian mythology: God Savitar (motivated) was originally personification of an abstract stimulation principle; Its connection with the Sun is the result of the late development (V.N. Toporov).
The observation of the positive effect of the Drema on the growth of those who should grow (babies and plants) proves that in the genre of lullaby songs for children and game songs of Youth Dorm is the same character, despite its explicit eroticism in adult playing, and maybe thanks to her.

We draw attention to the fact that Drema in Youth Games drawn with the opposite sex just as they usually turn to children: "... the guy puts the girl to his knees ... The guy strokes the girl's head." And according to the lullabies with the children of Drema behaves in the same way as adult young people communicate with each other: "... Drema came, / to the field in the lulell lay, hugged the pen." That is, Drema with children and adults equally tangible gentle (Aya).

And this "non-separation" of attitudes towards children and young people talk about the antiquity of the Drema's image, since the childhood period stated and took it into a special stage of human development relatively recently. Even in the Middle Ages, a person from infancy, barely put on his feet, immediately moved to the world of adults, bypassing childhood (time of imitative games), and began to work on himself and society. In folk culture, even the "lulent" had his duties: "Sleep yes Dremota - / here Vanyushina work" Pestech, counting, non-residents. M. 1989, No. 1571, p.63).

Interestingly, both children and young people were not enough to take a distance, anywhere. In a lullaby song about the child: "Sleep yes Drema ... / where the Taisuit will find, / there and sleep will save ...» »(Fees, readers, nobyts. M. 1989, No. 11, p. 24- 25).

In the wedding song about the girl: "... I took Tatiana berries, ... / Brahms of the berries, fell asleep ..." (ritual poetry, book 2, family-household folklore, M. 1997, No. 800, p. 497). That is, the girl was in her way "Dream Garden" (Skand. Drømmehagen).

The girl who fell asleep during the spinning said: "Sleep, a girl, a kimor of you will be asleep, Mother Outtan"; "Sleep, Mokusha yarn helps for you." This behavior of the maiden began to be considered lazy relatively recently, when it was forgotten by the fact that Kikimor / Mokusch (two hipostasis of one Goddess) spinning helped good girls, and they were poorly confused, poured into the eyes of trash. That is, these sayings were originally not a mockery over the indirect, but the prosperity of the right girl.

I find the same in relation to unmarried wellms:
"... I went down the caro-kovo kavan in the green meadows ...
And the caro-lone leaway under the bush ...
Having dreamed of a caroywheat wise sleep ... "(Collection of folk songs P.V. Kirievsky. Leningrad 1986, No. 225, p. 105).

However, the total amount of sleep should not exceed certain limits. In the Arkhangelsk province, they were noticed: "If the idle sleeps a lot - he shaves his wife's curls to himself" (Efimenko P.S. "Customs and beliefs of the peasants of the Arkhangelsk province", M. 2009, p. 432). It was believed that large Sony could "ruin their fever." That is, such too lazy people will be launched.

In this regard, we are interested in the reconstruction of one of the Indo-European myths, set forth by D. Treascasque in his work "Maya's mother ...", in which he writes about the fact that the original ideas that are intended as the semantic foundation I.E. Tāiā can be generalized as follows: The Divine looks like a non-moving look at a true reality, but begins to blink and immersed in a dream, in a dream, thereby generating the "illusion of the world." Further, the deity loses control over his sleep, loses its dominant position in the world and turns into a secondary and doubtful Divo, and the reality, being, existence begins to be perceived by consciousness as a judgmental Maya (in the collection of Balo-Slavic studies XV, M. 2002, p. 293- 294).

But a little to rummage was considered in the Slavic folk culture quite natural, because at night the youth led an active lifestyle:

"- I did not sleep all night,
Funny gates lost,
I'm with young guys
With unfulfilled, idle ... "(collection of folk songs P.V. Kirievsky. Leningrad 1986, No. 225, p. 105).

3. Girls - butterflies - nice and their connection with the gods

Our old people still remember that the traditional night festivities in the spring - summer period in the gardens, groves, dumbers youth dressed specially sewn to the holiday White outfits: on the trinity "Girls left white dresses are believed. ... and slaves left pants and a white shirt with a belt. Abycha girls with Casa were. " (Traditional culture of Ulyanovsky launched ethnialialectric dictionary. Volume 2, M. 2012, p. 564).

Note that the Western Slavs have a family of night butterflies of the watains called a nice, because they are still motionless sitting on the trunks of trees, fences, walls, that is, as if dorm. In this family, we are interested in a zlakuja (golden), Złotozadkowa Drěmotka, loving to settle in the gardens and dumbers. White butterfly with golden hairs on the trouser, downstairs assembled in a brush, like a "blond braid below the belt" of a girl in a white dress.

And the male individuals of this insect have the abdomen of reddish color, just well done in white shirts with a red embroidery on top of the bottom.

At the Lower Luzhic, a long time staying surrounded by Germans, in the poem about the departure of huntsmen with dogs (Jagaŕe Tšochtaju, / Psy Z Nimi Nochtaju) The appearance of the butterfly of the nurse is connected with the night yield of the "Wild Hunt" of the Black Hunt:
... Lej, Drěmotka Mychańc Swój Pśestŕejo
A Carnego Boga Ryśaŕstwo
SE Pokažo Nět.
A śěěoo Pśez Swět.

These ghosts are punished by vicious and lazy.

In the Bulgarian songs - prayions about the rain mentioned "Pypirud Zlata", which means "Golden Butterfly": "Pypiruda Zlata / Before Perun Summer ..." (Rakovsky). Perhaps here we are also talking about a widespread butterfly of the Zlatoguzka - a slumber that prefers to dwell in Dubrava, in antiquity of Perun.

There is a viewing analogy in the behavior and in the appearance of participants of the night spring - summer youth festivities in the east of the Slavic world and the white-gold butterfly of the watry family, called in the west of the Slavic world with a slug, which is mentioned next to the pig's retinue. And the southern Slavs have a kind of golden butterfly asks Puran (God) of water to Niva, "Working" to the harvest. We will not fantasize about the links of the black bog and Perun, but in the Slavic folklore, the connection of the gold butterfly of pipirudy and butterflies of the Zlatoguzki - nudity with the gods and giving luck (on the hunt or on the Niva) is obvious.

In mythology, all butterflies are associated with the soul, the verb to smolden belongs not only to butterflies, but also to easily moving people (mostly young women). Against the background of the Western and South Slavic data on the butterfly, the Sustainable East Slavic phrases of the girl's shower, the shower of the maiden girls are in a new aspect, possibly due to night rituals in the Dubravas of the Rusovy-haired beauties in white, which inhabited in their dancing butterfly - souls in contact with the gods .

In the Slavic tradition it is believed that spring is the time of close contact with a different world, with dead relatives that manifest themselves in the first greens. Perhaps night youth festivities in white during this period were perceived by society and as collective night vigils on all deceased, similar to the archaic erotic "lately playing games" of the Carpathian Highlanders during night-party events at the funeral of a particular person. In these games, the deceased tried to "wake up" - tested the nostrils of the straw or inserted into the nose smoldering wool thread.

The fact that the youth of their "right" behavior could help the deceased, says the fact that dating lovers often happened at bridges. In tradition, many public bridges through the streams and rivers, as well as the fasteners "on the dirt" were built (or paid) by a person for people's memory about him after his death (there will be people in the bridge of the go, remember me) or relatives of the deceased with the same purpose. It was believed that every past building was helped by the soul of the late builder of the bridge to move on the mythological bridge into the afterlife. Mothers even specifically sent children to run in such bridges, and the youth arranged their meetings on them.

Do not participate in youth nightly festivities: "How, Sasha, not ashamed / from the evening to sleep early? ..." (Pereslavsky lodge ... p. 162). During the active evening-night communication of the sexes, the sleepy state was indecent and punished: "It is not uncommon here to meet dormant, hasty parties, who in a more raw girl cause the so-called fruit joke to prick. For this, the woolen thread is coincided and they are delivered to Sony's nostrils ... "(Efimenko P.S." Customs and beliefs of the peasants of the Arkhangelsk province ", M. 2009, p. 396). Recall that the puddles have a swive of a black-born, who starts his activity with the advent of the twilight butterfly of the nudity punished those who behave incorrectly.

From his personal observations, I note that the older generation is still consistently resistant to the permissibility, the correctness of day youth doodle: somehow I went in the afternoon, standing in a crowded bus. Near the elderly crowded with me, and on the nearse sit the young girl was drown. Someone made her a remark, she did not respond. For her stood the old woman, saying: "Leave the girl alone. Young people are so hard - they work and learn, and it is still necessary to arrange personal life. Mashed, poor, let him sleep. " I thought they were relatives or familiar, but at the final stop on their behavior it became clear that these were completely strangers. The girl silently went into one door, grandmother to another.

That is, the old woman sacrificed his own ease of recreation is unknown where the tired maiden is probably subconsciously considering the daughter's daughter, a thing of justified and useful society. And maybe consciously, because for many centuries, in the national culture of Slavs, the Glavovy Dunda was a "highlight", a distinctive, ethno-definition feature. This is below.

4. Maiden Dunda as one of the aspects of Slavic ethnoplasia

In the decent Slavic family of girls and girls, "on the issuance" regretted (until certain limits), let's sleep longer. In the exemptions of the bride mentioned "Later, Maiden Aransperson." (I. Shangin "Russian girls", St. Petersburg, 2007, p. 287). This old rule of folk life at an intuitive level is maintained in our days: above we have given a message D. Salov from Kursk that his mother-in-law wake the words "Get up, Dremushkin!" Only the grandson, but not his granddaughter, that is, as if I regained the boy with His dormary, but there is no girl.

The opposite attitude to bed, we celebrate in the old Danish ballad "Morning Sleep of the Girl", which tells about the Lostanka Vesse, her unfortunate living in the castle aunt and a happy marriage with the prince of vendors (Western Slavs). This girl, unlike the rest of the castle inhabitants, loved to shove in the morning in bed, for which Roga received, because the German peoples did not have to sleep for a long time:

All she (aunt) cares tenderly
And Vesa wakes up a hard rod ...

"You will indulge in dreams,
For the young knight I will not give "...

"I saw so many Morning dreams,
How many mothers have fostral ... "

Note that in old dreams the importance of morning dreams is noted: "Dreams preceding the morning are incomparably more important than sleep at the beginning of the night" ("Sleep and dreams", Warsaw 1912, p. 6). Smya Vesse filled with mythological Slavic symbolism - it swams the sea in the form of a duck, covers the whole fields in the ground of the vendors, Lipa takes the overseas guest on its roots and inclined the branches to it.
Interestingly, the Buddha found an awakening meditating in a tree under the tree Ficus the sacred, whose leaves are surprisingly similar to the leaves of linden - the sacred tree of the Western Slavs, under which the Bride of Prince Vedov sacred in his morning: "... I sat down at the root of Linden, / bowed the branch Lipa my ... ".

Ficus sacred

The aunt envies the dreams of the niece, she "does not know how" to see them and offers to exchange sleep on the outfits sewn during the summer. The conversation interrupts the arrival of the King of Vradov, who demands to give him Vesse to him. The aunt tells about the "wrong", not traditional for the Dane's behavior of the royal chosen, which "in the effort" - a long dream, and rather, Drema "is looking for happiness" - trying to see the narrowed:

"Golden girls sew all day,
And the weight is sleeping, it is seen to sew her too lazy. "

... I began to drag the hair weight:
"There is nothing to look for happiness ..."

But for the Slavic King, the long dream of the girl is not an obstacle for marriage:
"From the words I'm not used to retreat,
How much do you want to sleep ... (Scandinavian ballad, Leningrad, 1978, p. 169-171.

Judging by the name, Vesza had Slavic roots - a double Danish "C" in her name could transmit the Slavic sound "Shch", that is, Vesse's name is "talking", and means "things", seeing prophetic dreams. Although the ballad does not have specific historical prototypes, numerous examples of making marriages between the Slavic and German peoples are known. For example, Eric Pomeransky, King of Norweii, Denmark and Khvci at the beginning of its path was Boguslav from Pomerania, the son of Vartislava VII and Maria Mecklenburg.

We will also take into account the fact that in South Denmark there are toponyms of Slavic origin that "... with a high probability of probability testifies to the presence of the data of the Islands (Lolland, Falister, Mön) of the Slavic (Poland or Vendian) community. In addition, there are grounds to assume the absence of a compact Danish community on these islands at least until the 13th century ... "(Slavic language and ethno-speaking systems in contact with Neslavyansky environment. M. 2002, p. 156). In any case, the Danish Ballad "Morning Sleep" is obvious traces of close Slavic-Danish contacts in the Middle Ages.

The Hermann peoples of Slavs have heard a lazy man. This is due to the fact that the Slavs did not coincide with German: among Russians, for example, until the beginning of the twentieth century, in folk culture, it was customary to sleep after dinner, which was wildness for the Germans.

However, it was believed that the vision coming in ordinary daytime dream was not prophetic: "During the day during the day, in most cases cannot be given values, and in general the day dreams are very rarely come true" - reported in an old dream interpretation ("Sleep and dreams", Warsaw, 1912 , p. 7). Also about customs (not sacrality) "quiet hour" for adults, the fact that, if necessary, it was easily canceled: "If someone starts any job - should not sleep after lunch, because otherwise work will not go Lad" ( Efimenko P.S. "Customs and beliefs of the peasants of the Arkhangelsk province", M. 2009, p. 435). In such situations, they pronounced: "Dunda Dunda, go away from me!"

Interestingly, the situation described in the Danish ballad about the material in the morning dream of a girl in front of her wedding is typical for East Slavic wedding folklore. In many Russian weddings, the "prophetic dream of the bride" in the last night of devices - almost mandatory "general place":
"As nightly me, Mother,
I'm small-little spalla
Small spalla - saw a lot:
What kind of wonderful dream! " ("Wedding. From matchmaking to the princess table." M. 2001, p. 191-192).

In this regard, the possibility of borrowing the plot of the songs by the Danes from the Slavs. The coincidence of the pre-wedding "schemes" (Maiden Drema in the morning - a dream is his story - marriage) in folk creativity quite removed from each other, it is unlikely randomly. I think that this is an example of a common maiden ethnopsychiatory, which the Slavs was considered natural, correct, useful, because of which in some regions of Russia, it became a mandatory pre-wedding ritual.

5. Dervatnye prophetic dreams of girls on the eve of the wedding

"Above everything believes, especially women:
In dreams and horses, with impressive importance ... "
(Efimenko P.S. "Customs and beliefs of the peasants of the Arkhangelsk province", M. 2009, p. 423).

The last morning of Maidenhood, the wedding morning, in many Russian weddings began with the extension in which the bride told "his" prophetic dream (or three sleeps) of the mother and girlfriends, obtained in a state of dorms, often sitting. And it is very significant, since the difference between normal sleep from the Dund as a whole, such: they sleep predominantly lying in a calm state, but dorms, as V. Dal noted, sitting or even standing. For example, during the studnik, the bride told his dream, which she saw when she was "not broken":

"... just like me, you,
I did not sleep yes I was not lying
Yes, there was a lot of dreams, yes, I wondered "(Russian seven-ritual folklore of Siberia and the Far East. Novosibirsk, 2002, p. 101).

Unfortunately, none of the gathers of Folklore found out from the performers, could the actual dreams could tell, as they told their weight in the Danish ballad. However, the competent ethnographers note "the song text on their lexical composition relatively motive - he always" responds "to the urgent emotional request of the artist ..." (E.V. Mainel. Crab variability as a textual factor. In the collection "Actual problems of field folklorism", M. 2002, p. 78). That is, the performer could improvise in a ticket:

"You tell me, my girlfriends, ...
How do you sleep and La Lena?
And for me, bitter fuel,
Yes, I did not sleep, but did not lie,
Yes, Malesenyko, yes, hurt!
Only saw three sleep ... "(lived ... Russian ritual poetry, St. Petersburg. 1998, p. 131).

These dreams necessarily interpreted. Mother, the same voices, explained the daughter of the meaning of what he saw during "forgotten", that is, Drema. Sometimes the dream was due to the bride itself, and sometimes a request was made to call a special interpreter than his importance emphasizes:
"Please go, please
You are excellent for Osip
For sleepy yes pruder
Good people with a narrator! ... "(" Wedding. From the matchmaker to the Prince of Table. "M. 2001, p.286).

It is significant that attention to the devotional morning radiant dreams is found not only in folklore, but also in modern author's works. In the poem of M. Matusovsky "Cruiser Aurora" we see Aurora (Zaughter), dormant in a cloudy morning and the interest of the author to what she sees:

"Dorming the crumbling northern city,
Low sky above head.
What you dream, the cruiser "Aurora",
At an hour, when morning gets up over the Neva? "

And it does not matter that in the reality of Aurora it is a warship, in the song She is a dreaming girl. And, following the archetype (and not just knowledge of history), we understand that Aurora is starred by the "groom" - revolutionary sailors.

The demidant visions of East Slavic brides consisted of symbols widely known in the folk tradition: falcon (groom), the ground (Maiden herself), a wolf with wolfes (mother-in-law with sinks), cuckoo (married woman, bride itself in the future), etc.

The dreams themselves in the batch were varied in place of existence, but the circumstances of their "receipt" (an alarming dormant state in the morning of the wedding) in all recorded cases are the same. All this suggests that before the "petition" in the songs - the decents of the dreams of the bride, there was a ritual of listening and interpretation of real maiden dedication visions. In order to come to see, special practices have been applied, which are below.

6. Ritual ways of causing things of dorms in girls and young people

In Unison, the Danish ballad on the choice of the Western Slavic Prince in the wife of the girl who loving sleeping and seeing the dreams of Majazhnaya detention, the oral folk creativity of the Eastern Slavs is replete with examples of maiden girls about the guys and the upcoming marriage. Moreover, these examples draw us various ways to cause such visions:

A) swing

"As in kindergarten, in the garden,
On the apple tree, on bitch
Having a cradle;
In this cradle
Daria's light sleeps ...
Around the cradle of a girl ...
Crowded the light of Daria girls ...
- Join (cook), girls, higher ...
So I saw away
Where is my separation takes over? ... "(Kostroma lips., Lyrical. Ritual poetry. Book 2, family-household folklore. M. 1997. p. 419).

The cradle in which the adult girl was placed, was obviously in the form of a hammock, like that that we see on the old photo of the mid-twentieth century:

In the song Daria "Sleep", that is, her eyes closed, but at the same time she "plunged", and this is an explicit point of "the easiest dream", that is, Dunda. And the fact that Daria with closed eyes is going to "see where her separation takes" says about the desire of the vision, and not about real vision. Obviously, the surroundings of Darya, as if her "Maiden Sweet" performs the request of the "central" person.

Compare with infant lullaby: "Bay-Bay, you have to sleep ... / Everyone will come to download you ..." (G.M. Namento "Ethnography of Childhood", M. 1998, p.144).

We see another example of the same infant handling (centers of the world for the family) and young people, in which the baby and the maiden collectively swing persons who are benevolently tuned to the rock object. The difference of infant and magging swings is that the installation of adult swings was the Slavs ritual dedicated to spring holidays. Swing itself was perceived by the people as the magical action "in the health", "for a long flax", on the growth of lodge. Children swung during their infancy also "on health", for normal growth in a dream. These were witchcraft rites.

Sometimes old men used the magic power of the swing, apparently for rejuvenation: "He (the old man living in the forest in a hunter in Creic Golashka) brought Suspension, suspected Sybku, Lea himself (in Sybka) and forced the girl to download Evo ..." (D.K. Zelenin. Velic Russian fairy tales of Vyatka province. SP-B, 2002, No. 82, p. 257).

The fact that swinging (not only on the swing) is closely related to the state of blissful dedication and contact with another world is clearly visible in the description of the sensations of Muhammad when His Ascension: "I was seized by such joy and happiness that I began to scream right and left, as if me were Deceptions Dremot "(M. Eldell. The sacred texts of the peoples of the world. M, 1998, p. 500).

In this regard, it should be paid to the fact that the words originating from Praslanian form * DRěMATI are similar to the verbs of Indo-European languages \u200b\u200bwhom can be designated among other actions and actions with swings (swing, shaking, tenting, movement): "Praslavyanskoye (mostly South. ) * DBRMAJǫ "Take, ..., shake" ... -, it has a very accurate match in Latvian Drimt Drimu "tremble, stagger, shaking" ... You need to take into account the Latvian TRIMET TRIMU "Move" (cf. ne Trimet Trim \u003d Ne Drimet Nedrim), ..., Latin Tremor "Sharing" ... Ukrainian Tremtty "To tremble, tremble" (A. Anikin "to the study of balto-Slavic lexical ties "In the collection" Ethno-language and ethnocultural history of Eastern Europe ", M. 1995, p. 57-58).

Probably from the same verbs, the words tree, a tree occur. For example, the village is not a number of wooden buildings, but the place, peeled from trees, squeezing, squeeze, squeezed from the verb, and the tree is an object that teasing, jerks, shake (for the collection of fruits, branches, cleaning the territory) and which can Sharing, wander, trembling foliage.

This coincidence is unlikely by chance, for example, well-studied with science, Shamansky Kamlany include, besides other and shaking, swelling, swinging to cause a special state of half in which the necessary visions come, among other things and traveling to the sky through the global tree.

On the other hand, we all are well known to all of personal experience that unrestrained swing can lead to unpleasant feelings - nausea, dizziness without dorms and dreams. The folklore such states are not marked and this suggests that the national culture knew the boundaries of the permissible swing, so to speak his "dosage" necessary to achieve the desired state of dorms with the feces. We see that the knowledge of this kind of "Shaman practitioners" of Slavs was collective, not secret, but sacred, as they were used not only in everyday life, but also in rites.

Interestingly, the German peoples did not communicate with the swing, but with bad weather, fog, rain: "In German dialects: Silesis. - Golzt. Drisseln "To drip (about the rain)" and "hack", meckland. Drusen "Dremit", drusig "cloudy (about the weather)" "(D. Tzarazskas. Mother Maia. Reflections about two Lithuanian homonyms. In the collection" Balto-Slavic Studies XV ", M. 2002, p. 318 with reference to . Polyansky).

In the Slavic dialects names of bad weather type Khmara, the clouds - "Tuchi", the "fog" are etymologically related to fainting, loss of consciousness, that is, the states, although similar to the radiant, but opposite to him on the sign (Dund +; fainting).

That is, language data in a period of development of German dialects reflected a purely physiological influence of bad weather on people - in cloudy and rainy weather boring and want to take a nap. And in the Slavs, the state of the dorms was associated with a wider range of phenomena and states, they have a "theme of drema" was more developed, wore a positive and magical character.

B) meditation by the window in the evening / morning dawn

Also, dormant was caused by a long look at the darkness of the room into the light of a small window (such were windows in ancient) or, on the contrary, in the open window on the evening and morning dresses.

In the fairy tale, the girl's feather is clear, the girl in the evening, after meeting with his beloved at the church: "Focused in Svetlock, ... Occashed the window, and it looks into the blue Dal" - Cute is in the form of falcon (A. Afanasyev "Folk Russian Tales ", M. 1957, p. 241).

In the pre-wedding song, as well as in a fairy tale, the bridegroom arrives on the window to an obviously dormant girl, because Sokol sees only one:

"Attached Miner-Falcol,
He sat down on the window,
On the painted cash
Nobody has seen ... "(ritual poetry. M. 1989, p. 325).

The way of contact with a different world through the window is very dangerous, as not only the grooms could be in the form of birds, but also the dead relatives or messengers of death (the descriptions of such visits are constant in the genres of bales and fast). That is why, in a fairy tale, the finistist is a clear falcon of the sisters of the heroine trying to leave the guest from the window, spooking in the frame of the knives, because the sister hides the visitors from them, they do not know who penetrates through the window in their home.

A clearer connection of close look at the window at the dawn and radiant dreams we find in the wedding babes. On the last night, before the wedding, the girls were also bold at the window, causing a dormant and vision of the future life:

"... I didn't sleep, I did not dare!
I looked in the window - ...
Over white gourdes I assumed
I dreamed of sleep, gracious ... "(" Wedding. From matchmaking to the princess table. "M. 2001, p. 44-4 45).

Feelings arising in the morning dawn are remarkably described by the founder of the Moscow conceptualism D. Seigovy in the poem "and even this bird of the goat ...". By the way, the goatwood in the south of Russia is called Drevili for the ability to fall into a dedicated severity in the afternoon and publish all night with the evening to the morning dawn of monotonous rattles, causing Drema at the listeners. So, the poem of the essence of the morning dawn:

And even this bird is the goat
What gets goats in the morning dawn,
Does not know why so at the dawn,
So fatally smells a rescue.
…
So danger is felt weaker.
…
So there is no more power to rule.

According to the data of the Eastern Slavic folklore, ethnography, author's artistic creativity, reflecting Slavic specifics and language data, "The girl dreaming of the window", "The girl looking out the window" are steady stereotypes, and we can conclude that the girl's reality is pretty Often, such a dangerous way of causing dreams at the dawn was used.

We also note their ability to control the process of entering and staying in the radiation visions, the fact that they, unlike the modern man, the poet conceptualist at the dawn had the power to rule themselves, that there could be a vision of the topic they need, to get out of this state and tell us About seen, discuss the information received with the elders for a more complete understanding. In other words, these were ritual meditations of mentally healthy people.

That is, a mentally sick person accidentally stumbled upon a way of causing visions, but could neither describe the vision, nor apply information received in the dream and others. For us, this scientifically recorded case from medical practice confirms the reality of the method described by the folklore of the method of entry into the altered state by the window at the dawn.

In the ancient Indian mythology, God Savitaru, with whom Slavic Drem has the overall growth of growth, is devoted to the Gayatri-Mantra Rigveda, read in the morning dawn: "We meditate on the radiant glory of the Divine Light; Yes, he will inspire our mind "(Interpretation with Radhakrishnana) (Mythological Dictionary / Chap. E.M. Meltellin - m.:" Soviet Encyclopedia ", 1990, p. 672).

Training this mantra was one of the main tasks of Sanskara Dedication twicearily. Obviously, pre-wedding girls Greens of Slavs on the dawns were ritual acts of the same series. Interestingly, in ancient India, this mantra and actions in it described for women were forbidden, and the Slavs are the opposite.

C) inaction and monotonous work in a closed space

The crowning girl stopped attending youth players, sitting at home (from 1 week to year) and was prepared for the wedding. It was painstaking, monotonous work (sewing, embroidery, knitting) with a bad sanctification (window, tightened by a bubble or a mud), naturally causing the state of the dormant, during which the girl dreams about the future unknown life.

Girlfriends came to her every morning for help in the manufacture of wedding gifts, and they had to withdraw the bride from the state of the Drema:

"Get up, get up, marl,
Get up, Druzhechka, do not sleep!
You are needed a lot lesson:
Forty-forty pairs of roasters ...
On the aushette devise,
And on the tables of the tablecloth "(recorded in Kursk. Reg. I. Shangin" Russian girls ", St. Petersburg 2007, p. 269).

During the Bulgarian wedding, which took place sometimes for several days "... Newlywed spent a whole clock ... In a specially designated angle for her in silence and without movements with half-closed eyes" (E.S. Upenly "The Character" Bride "in the Bulgarian Wedding Scenario" in the collection " Slavic and Balkan linguistics ... ", M. 2003, p. 290).

Obviously, in such conditions, the state of the nap, in which the young immersed intentionally, as it was dangerous to others. It was believed that the bride and modules possess a magical force, the inept application of which can harm both society as a whole and separate people. At the Eastern Slavyan, this custom "deterrence" the relics of the young preserved in a more "soft" version - newlyweds at the wedding was supposed to be silent and "not to lift" an eye (not to look at the surrounding), the Russians remained traces of the ban of the bride within 40 days after the wedding Talking from the husband's husband: "Six weeks have passed, and it became possible ..." (Pereslavskoe jacket ... p. 166).

E) narcotic plants

Ethnography gives us examples of the use of plants in order to cause prophetic dreams: "Son-grass. This grass is going to the sorcerers in Mae during the yellow-blue blossom, with different rites and statements. In the midst, it is believed that it possesses a prophetic inheritance - to predict people during sleep well and evil. Assessed with a magician with morning dew, lowered in cold water, it is removed during the full moon and begins to move. At this time, the settlements put the dream of a grass under the pillow and fall asleep with fear and hope "(Russian people, his customs, rites, legends, superstition and poetry. Satra. M. Forgotin. Reprint of 1880. M. 1992, p. 431).

"Duman ... acts on the brain and eyes ... produces different vision" (ibid., P. 436). "Sleepy dining, Beodonna ... The berry of this plant, black and brilliant, much looks like a cherry, why in the villages children often eaten the fruits of this narcotic plant, considering their lacquer berries" (ibid, p. 437).

Against this message of this message, 1880, M. Forinin, become more understandable folk texts like:
"Our puff is thin
Strong berries gave birth ...
We took Tatiana berries, ...
Bramshi berries, fell asleep ... "(ritual poetry, book 2, family-household folklore, M. 1997, p.
497).

This "stronger berry" is a sleepy darling "..., like Duman, produces, depending on temperament, cheerful and pleasant nonsense. It turns out at large receptions - hibernation and weakness of members. All items also seem increasing, ... for example: a puddle seems like a lake, Solven - a log ... "(ibid, p. 437).

Compare this information with SMAVSA from Danish ballads:
"Little camp I was ......
Wings wide stel
I covered myrarian fields ... "(" Scandinavian ballad ", Leningrad, 1978, p. 169-171).

Maybe the talent of Vesse to see wonderful dreams in which the scale of items is drastically displaced, is associated with the knowledge of such plants and the ability to apply them.

In one of the Russian wedding songs, a state of dependence on a narcotic plant is described - a girl who bored his mile admits that he will not be able to reach him, because the glade will be with a carotidandony, to ignore it is unable:

"I will go to Mlada myself - I will not come to the century.
There is a puffer drowy,
Born in the pellet wine berries.
Bravchi berry, I set up
Punching, I cherished ... "(Peresteknya lodge. Folklorno-ethnographic assembly of S.E. Elhovsky. Release 2. M. 2012, p. 104).

The "wine berry" is now called figs containing some percentage of alcohol. In the Russian folk tradition, such a berrod was so called, able to cause her intoxication from eating it, similar to emerging after the beam. Interestingly, nowhere, in no genre of Slavic folklore, we will not find the descriptions of the special causing of the Drema to obtain visions (or with other magical purposes) with the help of alcoholic beverages.

On the contrary, you can meet the descriptions of the refusal of the proposed alcohol, for example, the bride before the first marriage night, during which the young spouse is likened to the active sky, and the young mother of crude land, which is characterized by passivity, the dedicated expectation of fertilization (about the dormant land in more detail below). In this ritual, his wife refuses to alcohol, motivating his refusal by what he loves, that is, it will not be alcohol in the right state, but love:

"... Peach is lying on the peripushka,
In the heads there is Matveyushka,
In the hand holds green wine,
To the other holds honey sweet.
"You're drinking Vints, pear, ..." ...
"I do not drink Vints, Matveyushko, ...
I love ... Matthew Vasilyevich "" (ritual poetry, M. 1989, p. 326-327).

Heroes of Slavic folklore drink honey, beer, wine in various ritual situations (feast, wedding, ending harvest), but this does not happen to cause the state of Drema and prophetic visions. Sometimes heroes abide the villains to achieve their bad intentions, but the heroes themselves eat only "on health", "for health", that is, in order to speak, "medical magic", and not to recognize the future in the changed state. This is one of the features of Slavic ethnoplary with a sharply distinguish from the traditions of some other Indo-European peoples in which sacral texts and prophecies appeared only after the consumption of "Möday Poetry" or Soma.

Examples of use of narcotic plants for causing radiation visions in Slavic folklore and ethnography. It is also characteristic of the fact that none of these plants is called the actual "Dream", although under this title in the Slavic "Herbarium" we will find many other colors that will be told in the chapter "All the flowers and drema colors".

7. Dormant goddess

Knowing the universal formula of traditional cultures "How did the gods do, so we do," will we ask a question about who was imitated in their sleepy nurses with vision of Russian girls and young women?

It is known that the overwhelming majority of the gods of all humanity are characterized by the lack of sleep, it is an ancient Indian view of the unambiguous "God", and the ancient Greek Zeus, to which Holness was afraid to even get closer, and the Supreme Divine in Kabbalah did not have a century, which is why his eyes never closes and Christian "non-primary eye" and many others. Often, the prophets, for example, the Buddha, whose name is translated as "awakening", and mythologized rulers: "The daughter breathes in warm demes. / Stalin looks from the wall, / guarding in this house / all peace of mind" (V. Lugovskaya , 1939 "Sleep" to the 60th anniversary of Stalin). It is characteristic that all these persons are men.

As if, in opposition to them in the Pantheon of Indo-European peoples, there are goddess skillfully causing dorms with vision and their admirers, and those themselves become these visions. This is the ancient Indian "illusion of the world" the goddess Maya and Princess Maya - forever asleep after birth in May the lord of the Buddha shower; Greek Maya, hermes mother, young men, among whom - the immersion of people to sleep with the touch of the rod and accompanying the shower of the deceased; Baltic Wizard Laume. As well as "Mother of Roman Mercury, as is known, also Maya, Lat. Māja, the goddess of the earth, identified by the Romans from the Greek Maye and who gave her name to May Maya ... "(D. Tzarascasks" Maja Mother. Reflections about two Lithuanian Omonyms: Mója "Mother" and Moja "Makh" "in the collection of Balto-Slavic studies XV , M. 2002, p. 295). The ancient Indian God Savitar (motivated) was the son of Aditi, the goddesses, among other things relevant to the Earth. We also note that the planet of Mercury from Indians is known under the name of Budch, sampled with the name of the Buddha and means awakening (ibid).

The Slavs of the Goddess of Earth is the mother of Cheese Earth, one of whose characteristics is Maya, that is, the Earth is worn, suffering. In the Croatian song about the debation of the Earth and the sky: "... You are tormenting me, my sky, / Lyutoi Flour ...", in the Russians "crying of the earth": "I was growing, the mother of Cheese Earth burst up ..." (V.N. Toporov "to the reconstruction of the image Earth - Mother ... "in Balto-Slavic studies 1998-1999, M.2000, p. 262).

In the month of May, "Name Day of the Earth" is celebrated - at Simon Zilot, 10/23, Other names of this holiday Simon Sowing, Simono Zelo (Potion, Grass), Semit, Earth Day, Svyatoden, Devichi Holiday. In some places of Russia, the name of the Earth is celebrated on the trinity or spirits of the day, the girls' holidays (pranks, Rusalia). If you distract from the church calendar, then this time of the bloom of rye, in the wreaths of which they drove "destructive" mermaids - representatives of another world, chaos.

It is interesting that such a mental disorder as schizophrenia is treated in traditional medicine in traditional medicine, one of the symptoms of which is fantastic nonsense, that is, they give a sick person to power to rule himself, awaken, get out of unproductive dreams.

During the Great Patriotic War (1941-1945), long before her ended in the people there were rumors that the war will end "in forty-fifth to green", which many did not believe: "We knocked out: they say not to believe that; By that time, it would not end - the people are not enough "(N.M. Vernernikova" Folklore of the Shadrinsky Territory ", in the collection of Russian folklore XXX Materials and research, SP-B, 1999, p. 523).

The fact that this prophecy came true and the final defeat officers on May 9, 1945 coincided with the name of the Earth, the bloom of rye; The fact that the end of the crazy mud and chaos of war, the post-war recovery, the "awakening" of the Russian land coincided with the annual awakening of the forces of nature, with the name of the Earth during the flowering period of rye, confirmed and strengthened the subconscious Slavic mythology of the dormant land and its exit from the state of the dorms in May .

On the day of the name of the Earth, she "listens" by turning to her ear - that is, the Earth share information, collecting therapeutic and witching herbs (it was noted above that "Son-grass ... going to sorcerers in May"), dig roots, looking for treas - that is, The Earth is revealed and gives hidden. On this day, the Earth could express for the lies - that is, the Earth could pick up, absorb wickedly. On this day, the earth trembled children - their mother piled the land on a track with a request to fix a closure child - that is, the earth did a child's flow. On this day, the Earth, if a handful to attach it to the eyes, gives healing blind - that is, the earth "opens up" the blind eyes, as if awakens "Sleeping". That is, the Earth on the day of his name is actively contacting people, which speaks of her wakefulness.

However, the Earth is in this state not constantly. According to the people's ideas, the Earth is sleeping from the fall to the boning (25mart / April 7). On the day of the spring equinox, the earth wakes up, comes out of deep sleep, during which it can not be disturbed (plow, dig a holes), but not waking up completely. The period from March 25 to the first numbers of May (about 6 weeks) is the time of the land of the earth, her dreams about Pakhote, Sever, crop.

Unfortunately, today, not a single Slavic folklore text is not known, in which it would be directly stated that the earth is dormant and will render. We only have the entries of folk belief using phrases "The Earth Sleep", "the Earth wakes up", "the earth woke up." Indirect proof of the land of the earth is the testimony of Titmar, who deceased at the beginning of the XI century, about the method of communication of the Slavs with the Earth: "Slavic priests were digged by the earth and we were interested in some words ..." (V.N. Toporov "To the reconstruction of the Balton Slavic Miphological The image of the Earth-Mother ... "In the collection of Balto-Slavic studies 1998-1999, M. 2000, p. 278). It is quite natural to talk in a whisper with a dormant interlocutor.

Also, the total "portrait of the Earth" assembled according to available sources shows that the earth has: "Face, face, man, body, flesh, chest, launo, hair, blood, veins, bones. It is characteristic that, excluding some very rare and not always quite indicative examples, the earth does not have an eye, while the sky is characterized by the eyes ... "(ibid., P. 269).

During the period of stay of the Earth in the state of Drema, she was plowed for the first time in the new year and seeded. Translated into the "Human Code", the Earth during this period was in the status of the bride and the youth, whose activity, as shown above, was ritually limited (the same 6 weeks), which caused a dormant. Girls and young women should have been copied by their behavior and copied the behavior of the dormant mother of raw land.

By the end of the twentieth century, representatives of academic science came to similar conclusions: "Using cosmogonic terminology, we can say that the Earth is a dormant body arranged in a divine pattern. These myths (they refer to M. Elyad - V.T.) describe the Earth as a living organism in a radiation state. This is not just an electric nervous system, but the system is dorming, and earthly events and conflicts are the manifestation of this state "(V.N. Toporov" To the reconstruction of the balto-Slavic mythological image of the Earth-Mother ... "in the collection of Balto-Slavic studies 1998-1999, M. 2000, p. 367, Note number 137).

In the poem written in 1890, the famous symbolist Vyach. Ivanov wonderfully noticed the specific Eastern Slavic skill "Right" to treat the Great, Will, and understand the Earth through the prism of these dreams:
Russian mind
…
He is in life from the horror of the abstract
Fucking will see way.
…
He healthy thinks about the Earth
In mystical bathes of the Mol ...

Returning to Drema, it can be assumed that he (she), being a carrier and distributor in the world of people, characteristic of the great goddess of the mother of raw land, is its kind of, descendant, son or daughter (about the Drema field in the chapter "Sexual question with reference in archaic ").

8. Methods for the withdrawal of people from the state of Drema and sleep

In the East Slavic folk culture of babies, not only put to sleep under special lullaby songs (often with the mention of the Drema), but also walked them, performing magical texts secreted by folklorists into a separate genre of "Pestushe". "The lullaby song should help the child painlessly move from the state of wakefulness into a state of sleep, and the Pestushka, on the contrary, after sleeping - in the wakefulness state" (T. Buuskiy "On the genre specificity of the Pestus" in the collection "Folklore Poetics", M. 2005, with . 125).

Mother, gentlely stroking hands, legs, the baby's tummy briefly and apprusively expressed their prosperity:
"Pot",
Strikes,
Rotock-tale
Hands - grazing,
Legs - hoods "(ibid.)

Pest, a small monologue - the sentence of the mother aimed at facilitating the transition of the child from the state of sleep in the wakefulness state, should be distinguished from flowing. Pestees begin to entertain babies from the age of 3-4 months during wakefulness, and their texts are aimed at entertainment and the game with the baby. Pispushki are performed by babies from birth and their words are aimed at the health and proper development of the child. The content and shape of the pests are similar to conspiracies, it is not entertaining, but magical texts (ibid, p. 129).

For example, according to M.S. Skarennyskaya (1925) She after Sleep stroked the caller of children and grandchildren, sentencing: "bones on sprouts stretch" and "bones on the bedtops stretch", and in conspiractions of the banding disease often uses the phrase "from all bones, of all the moves" . In Ukraine, a Slavic-Jewish version of this Pestushki was recorded: "Kostnya - Rostyna, Lieben Zostuyu", which translated from it means: "Bones - grow, to live" (ibid, p.127).

Interestingly, when Slavyan, the "everlasting" loved ones tried to "wake up" him, hurt: "You wake up, a native father ...", And in the fairy tales of the deceased Hero, Kropdyi's lively and dead water laying "bone to the bone" and he "woke up" : "... They killed him (Ivan-Tsarevich) and the bones were scattered in a clean field. The horse Ivan-Tsarevich gathered all his bones in one place, bored with water with water; He has a Kosk Koskoy, a joint with a joint has grown; Tsarevich came to life and says: "I have slept for a long time, yes soon I got up!" (Folk Russian Tales A.N. Afanasyev, Tom1, M. 1957, №174 "The fairy tale about a well-deficent, molding apples and living water", p. 443-44).

In one of the songs of Kalmyk epic, about the wounded Hero in the same position as our Ivan-Tsarevich, it says that he lies "turning into a sleepy vision" (S. Nezludov "On the functional-semantic nature of the sign in a narrative folklore" Collection of "Semiotics and Artistic Creativity", M. 1977, p. 208). Recall that the babies called Blaznut and this word also means a sleepy vision. With the help of Pestus, these "sleepy visions" turned into people. Similar transformations tried to produce both dead.

In the Vedian period of the ancient India, "when a person died, poems read to revive it (ATHRAVAVAED, VII, 53)" (R. B. Pandey "Old Indian home rites", M. 1982, p. 193). After cremation, the ceremony of "Bone" ceremony took place, during which they said, turning to the deceased: "Lift from here and accept a new appearance ... This is one of your bones. Connecting all the bones, be handsome. Be love the gods in the abode of noble "(ibid, p. 207).

That is, the texts of the East Slavic Pestos "Awakening" with the mention of bones are similar to the oldest East Slavic texts of conspiracies and fairy tales in which the magical ways of healing and the awakening of the victim or the deceased Hero and the texts of real Vedic funeral rituals are described, which indicates the antiquity and the mythological basis of the Eastern Slavonic Waking Mode Infants, withdrawing them from the state of Drema, who lived in Russia to the present day.

***
Those who are older walked with words, and these words were similar on a fairly large territory for a long time: in modern Kursk "Get up, Dremushkin!" - wakes up grandmother's grandchild in school, and in the Ufa province at the end of the 19th century: "It's time, the dense, stand up!" - They appealed to the "suffering" leading during the game at the gatherings.

The youth of marriage was removed from the state of Drema and sleep "in adult", with the help of kisses, hugs and dripping of burning tears. And only the opposite sex man could stop the sleepy dreams, narrowed or narrowed:

"Krasno Girl (the name of the rivers) ...
Her Mother Boudoil -
Could not wake up
Her narrowed came -
All locks broke out
Watchdowed -
All the maiden accessible! " ("Foreign poetry. Book 2, family-household folklore." M. 1997. p. 336).

Also, the bride's girlfriends were walked and the grooms in the Arkhangelsk province, which in the pre-wedding period were also limited in their behavior, albeit less brides:
"Walked, walked ...
Yes young prince ...
Sleep hard ...
Does not awaken ... "(ritual poetry, M. 1989, p. 371-372). In the song, the bridegroom rises only when he reports that the bride floats on the ship and he catches it.

In no folk text "For Awakening" and about awakening, we will not find the words about the exile of the Drema. When you need to wake up or not to fall asleep Drema, just ask to remove "... Drema, move away from me." That is, the process of "Drema-Drema - Awakening" was considered natural and drema in this row has a positive value. It is extremely rare to meet in folklore a negative rating of Drema: "Stupid dream, sleep, / unreasonable dere!".

9. Rituals of Drema Translation

It has been shown above that the Slavic youth, the state of the naughty (within reasonable limits) was natural right. The rights and obligations of people who have entered into marriage were diametrically opposed to the youth. After the wedding from the spouses society, the maximum performance and Chadorody was expected. The dedication state for adults in tradition was indecent, it was in this age and social category that Dunda was associated with laziness, and the girls who recently became wives did not always quickly go to the new "sleep and wake-up mode."

For "inclusion", this mode, in the folk tradition, there was some extravagant period of time, passing under the motto "Do not buoy the violence / early, early in the morning ...". The young spouse could give his wife to soak in bed: "You'll sleep, my hope, pour, light! / Tomorrow early in the morning there will come around ..." (ritual poetry, M. 1989, p. 218).

Or ordered not to wake a pretty:
"Homes of home or a mother-in-law ...
Does the house of the Light Marita?
If you sleep, then you will not wake it up ... "(Pereslavskoe jacket ... p. 112).

Free from peasant work:
"Autumn will come, thoroughly - so thresh.
It's a pity to wake the wife, let them wake up.
SP-ka, my wife - my childbirth,
Here are the head of my head "(Pereslavskoye jacket ... p. 160).

The southern Slavs newlyweds went to the "discharge" of women not immediately after the wedding. Forty days (or to the nearest holiday or first-mentioned birthday) she was considered in the family of her husband's "strangers" and was not allowed before cooking and cleaning the house, did not have the right to talk to the husband of her husband, was in a state of ritual idleness, that is, he behaved almost so As during the demy.

The descriptions of the similar behavior of the girls are widely represented in East Slavic, in which the maiden later is described in the hometown to breakfast, when everything is prepared and removed in the house. Mother draws:
"And it's a pity to arouse my pity ...

And one threatening threatening and fussy ... "(lived ... Russian ritual poetry, St. Petersburg. 1998, p. 124).

The bride is mowing:
"I did not know, Krasno Maiden,
Like an early storm,
Like a late bed, ...
I'll get up, youth, ...
I will see, Krasno Girl:
All things in her (mother) are traditional,
All works are accommodated ... "(wedding. From the matchmaking to the princess. M. 2001, p.281).

In short, "... Mother's mother-in-law / in the morning there is good" (Pereslavsky lodge ... p. 151).

Of course, this is an artistic exaggeration, the girls worked a lot in their family. Songs describe the ideal, did not always coincide with reality. However, ethnography confirms the fact that the ritual behavior of the modules, as well as the girls, was distinguished by static, intensity, and, therefore, dormo.

And such habits gave their "fruits", in Russian songs the motive of dormant youth and reproaches to their address of her husband are constant:

"Speakes me, young, dreamed,
Clone, clone head in a pillow sleep.
Beetor goes on new hay,
And knocks, and grumble, and frozen:
- Kurizhitsa you, the brideller!
Sonlineing, having slightly increasing! ... "(collection of folk songs P.V. Kireevsky, Volume 2. Leningrad 1986, p. 60).
In the family of her husband: "You're, my cute sister, / and sonalius and lying, / not care, not worker ..." (ritual poetry. M. 1989, p. 327).

In order for young women to not fall into such unpleasant situations in some East Slavic weddings, special rituals "Drema's returns" took place. In the "Reserve of the Slavic Archaika", in Polesie at the junction of three East Slavic cultures: the wedding, except for karabav and other breads, also do the Dund - nine little balls, which at the wedding, at the departure to the bride, the bride will scatter on the sides of the Drema Stob It was "" (Polessky ethnolinguistic compilation, M. 1983, A.V. Gora, O.A. Ternovskaya, S.M. Tolstaya "Materials to the Polesky Ethnolinguistic Atlas", p. 53).

These balls raised children with whom Drema was needed for normal development and growth. The number of bread balls is likely to symbolize 9 months of pregnancy, during which many women really suffer from drowsiness, from which they had to save the ritual.

The Slavic folklore does not reflect the straight bans on the Drema for pregnant women. However, in the related Old Indian tradition, the rules of the behavior of pregnant women were developed very carefully, and they say a lot about a dream and Dream: "She should not sleep and sleep and dorm all the time," she should ... Avoid sleep, wakefulness at night "(Pandey R. B. "Ancient Indian home rituals", M. 1982, p. 78-79).

"Illegitimate" ways to get rid of the Drema are recorded in the Minsk and Petrograd provinces. It was believed that "that the young will be driving the whole first year of marriage, if in the change of her head Upory at the wedding participated in pregnant" (Slavic antiquities. Volume 5. M. 2012, "Sleep", p. 121). That is, the pregnant woman could hang her drema on the bride, manipulating with her hair. "They believed that the leaving the village of the bride is able to pick up with him a dormant. In the Luzhsky district of the Petrograd province, following the leaving bride, they threw a housekeeper with the words: "Where is young, there and Dunda" ... "(A.V. Gora" Marriage and Wedding in Slavic folk culture: semantics and symbolism ", M. 2012, p. 100). Interestingly, snowballs are pose, producing hands the same movements as when the dough kneads and make buns and balls from it. That is, the undesirable state of the Dund seems to be mixed in the dough or snow, and this is an act undoubtedly magical.

In some places of Russia, Drema's bread did not rush, and he was heard: "In the Tver province, children at the wedding were distributed to Drema - a long wheat bread" so that the children would sleep well (A.V. Gur "Marriage and Wedding in Slavic folk culture : Semantics and Symbolism, "M. 2012, p. 202, 213). "In Belarus for children in the manufacture of karabavi baked, special buns, which calens attributed home and gave children. Often they were intended to ensure that children sleep well, for example, the oblong drama in Mozyr Polesie "(A.V. Gur" Marriage and Wedding in Slavic folk culture: semantics and symbolism ", M. 2012, p.213).

The above-described rituals of the distribution of special bread can be called "the transfer of Drema" from the one to whom it is not needed by those who need it.

10. Seasonal destruction of Drema, Dyroid Day

The Earth is finally waking up, says goodbye to Dunda in May Days. This is the time of the bloom of rye, the release on the white light (as if awakening) mermaids, the period preceding the Strada, when all the forces of society "from Mala to Great" were aimed at ensuring the crop. On the eve of the Strades on Ryazanchin and Chernihiv, the collective spring rites of the "wires of the Dund" were held in another world

In the late spring, in front of the buy, after which the preparing the hay began, in the Chernihiv province on the "pins" (the first Monday of Petrov posts) "... young people, having shot down in the forest above the gum" Several birch branches "and seeing them with flowers, with the songs carried a bouquet Selu and around the village, then threw in the river. This was called "Drema Wires" (Maksimovich, 1877 ...) "(Tulatseva L.A." Ryazan Monasses ", Ryazan, 2001, p. 206).

"Direct analogies with the Chernihiv rite of" Wires Dreuma "are found by Ryazan Russian customs. The participants of the Russian rites in the villages in Kutukovskaya Mountain willingly talk about the draws with "Dryama", arranged in Rusal prison. Everything is involved in the action - both old and young. Even the day on the local name of the Russian bouquet of Dryamam is called a decay day. Memories draw the unusualness of the month of time, which, as it were, belongs to the "Dream" and "Mermaid" "(ibid).

Drema could be located not only in branches, but also grass, nettle. In the village eliminated (Ryazan): "On the Trinity, the children dreamed the grass and shouted:" Dryamam, Dryama! "So as not to fall asleep when mermaids" (ibid). "They threw a rushed to the Russian week - a cheeky can be straight or just branches. Dung any branches and throw each other. ... to get rid of the danger of becoming a "cheese" or "drill", the Russian bouquet should be thrown into flow water: "Who will not quit, he will sleep"; Throw a snap, you need to quit faster into the water and run away from the river faster, otherwise you will be treated "; "Dramed in the evening, went to the bridge" ... "(ibid). It was believed that "the mermaid in the cheese lives. Dreamum is thrown, and the mermaid escapes. " The day in which these acts occurred and still occur, called a decay day.

Sometimes Drema was not thrown into the water, and Ozaroy, threw at home fellow villagers. For example, in the upper puddle a doll - Dremotka was twisted in the collection of PRES (Slavic antiquities. Ethnolinguistic dictionary. Volume 5. M. 2012, "Sleep", p. 121). Or on Ryazanchin: "... the house is Outford (worth), Dryamu - the branches in the house are thrown:" Drying from me to you go! "... And what a grandmother will say:" You do not throw a lot of me, I sleep so much! " "(Tulatseva L.A. Ryazan Monasses, Ryazan, 2001, p. 206).

"The mermaid was buried in the ravine. The doll was made, put in a box (a small doll) and buried. Plisha wreaths made of maple, decorated with ribbons, wrecks and dandelions. Bianches were called "Dryam". Then they threw the villages in Lava (i.e. the key, the spring ...), and then faster running faster, and the men braked the road with a surplus (rope ...), we fell laughing. Called a "stray day." They said: "Baba, Ida Dryamu to throw" "(ibid.)

So, on popular beliefs of the Drema (a) with mermaids and the spring lives in various plants, colors and products of them (wreaths, bouquets). Get rid of undesirable during the flowering of rye and the upcoming period of the random of the Drema can be thrown into the water. It is known that in the folk tradition, the spring greens and flowers were considered a container of the souls of ancestors and other spirits, which in the spring "go to look at the White Light" from a different world, and whom they defend back (L. Vinogradova "Flower name Mermaid: Slavic beliefs about blossom plants "in the collection" Eto-speaking and ethnocultural history of Eastern Europe ", M. 1995, p.251).

Obviously, Drema character from the same series, like mermaids, Kostroma, Yaril, Semuche, cuckoo, all those mythological characters who "accompany", "bury" in the spring, that is destroyed by instillation, saccination, tackling - Dream "escorted" in water. That is, the dere character associated with the ancestors, other world.

11. All flowers and drema colors

Above, we have already noted that from the point of view of the "human code", all plants are as it were in a state of dorms. However, among this, the huge "dormant kingdom" of a variety of plants with various names are allocated specimens called by Dream (with options).

I.P. Sakharov wrote: Our in the middle of the "bathing" call special grass, which is known under the name "Feline Drema" (TRJLLIUS EUROPAEUS, that is, "Troll grass"). Others called the buttercup. At Vaga and in the Vologda province, these herbs were collected in the morning, deleted, used for treatment. From her they did brooms and batted in the bath. Children knead from Dund - swimsuit or buttercups, wreaths, caps, caps and put them on their heads during games (Tulatseva L.A. Ryazan Monasses, Ryazan, 2001, p. 206).

Dream cat flowers (swimsuit and buttercup) and dandelions used on Ryazanchina Chernihiv region in the roots of the "Drema Wires" have a yellow color.

In other places of Russia, the Trinity - Kupali Flowers with the name of the Dophechka, Viscaria, the Small; Dremukha, Chrynyak, Ivancha, Epilobium; Dremlik Serapia; Dremlik, Orchis Incarnata, Lyubzha, Labor - Plants with red-purple, red-pink, that is, purple flowers.

Drema, Melandrium Album (Silene Alba) Smolevka White and Dremlik Epipaetis, Forest Chemita - White Color.

That is, we can highlight the "colors" of the Drema in the plant code, it is purple and white and yellow against the background of greenery. In this regard, we note that the butterflies of the nice leaves are, loving green leaves, have white wings, yellow or red abdomen and their colors correspond to the plant's vegetable code.

White color in Indo-European peoples is associated with radiance, light and holiness. The same can be said in relation to purple and yellow (golden) colors: "Purple color, as well as the color" top "half of the values \u200b\u200bof λ preceding it, that is, red (640 nm), orange (600 nm), yellow (580), just are in most cultural and religious traditions with colors of holiness ... In the context of the colors of the spectrum, the place of green (λ - 520 nm) is immediately in front of the colors transmitting the idea of \u200b\u200bholiness ("punchness" as a potency of growth, youth, vitality) "(V. Toporov N. "On Ritual. Introduction to the problem" In the collection "Archaic ritual in folklore and early-line monuments", M. 1988, p. 55-56).

It was believed that all these plants possess sedative properties. However, we note that the plants with the names of "Drema" (with options) with strong narcotic properties (as a dome or a sleepy odor) did not have and dusted visions did not cause. Perhaps this paradox is explained by the tabulation of sacred knowledge.

An analogy can be found in related Old Indian and ancient Greek traditions, for example, in Sanskrit, the word mandÃra has a double value, and a coral tree (in mythology, indra, growing in the paradise garden) and dope containing alkaloids. The etymology of the word mandÃra testifies that it originally applied to Durman; As an adjective, Mandara (\u003d Manda) means "slow", "sluggish", "stupid", "stupid"; The name, therefore, is consistent with the action of a drug (comparing with a dundant-. Clone to Dunda, Salmon, Dormant for Afford, not on time; Sonya, sluggish). In the transfer of the name "Mandara" on a harmless coral tree, one of the methods of "mythopoietic censorship" can be obtained, which is intended to ensure the preservation of sacred information about the rituals used.

We also find in the Homer Hymn of the Earth - Demeter, which describes the composition of the ritual drink used in Eleusinsky mystery - water, mint and allegedly barley flour, composition, none under what conditions of preparation does not give the necessary hallucinogenic effect. Probably, under the word barley in the text, an indication of the ardor, a fungus containing the strongest alkaloid (shipping T.M., Tsivyan T.V. "Mac in the plant code of the main myth" in the collection "Balto-Slavic studies" M. 1980, with . 303, 308-309).

In the Slavic tradition, numerous remarkable harmful-sedative colors of holiness with the names of the Drema type as it were, as it were, "distract" the uninitiated public from plants with really strong radiant, hallucinogenic properties.

12. Dream those who are closer to God

The connection of the mythological character of Drema with a different world, which we talked above is visible and in the permission to sleep to people whom the traditional tradition delicately "those that closer to God," that is, are on the verge of life and death. For example, the prohibition to dream of reproductive ages had an exception, women some time after delivery could be darkened:

"Do not make up, cold the breeze,
Do not split, ringing bell!
Do not wake a wife from Ivan, ...
She was on the feast evening
With the feast came, the son gave birth ... "(" ritual poetry. Book 2, family-household folklore. "M. 1997. p. 336).

The fact that after childbirth, the woman not only slept, but also Dremal, dream, but these dreams were undesirable, it can be seen from the ban to leave the child and the female on six weeks (40 days): "Little, a hollow woman, so sho Segreensian ... "(ethnolinguistic description of the North Russian village Tikhmangi, E. Levkievskaya, A. Pottnikova, in the East Slavic Ethnolinguistic Collection, M. 2001, p. 70).

To the day of the most unexpected places dealing with the case, was fortunate
Old men and old women:
"Grandma Story.
On Zavaling, slept,
Skates grazing.
"Where are my horses gone?" ... "(Fees, countertilers, Nesbylitsy, M. 1989, No. 246, p. 286).

Positive attitude towards a rear-walled older person and in the poem "Winter Evening" A.S. Pushkin, who, like all the genius, felt finely folk culture:

"... what are you, my old woman,
Did a window at the window?
Or storms overestimated
You, my friend, tired,
Or dormant under the buzz
Its spruce? "

However, the derement of the birthrooms and old people was not connected with erotica, like young people, but with the borderline state of life and death. And this does not in any way contradict the image of the Drema in youth playing and children's lullabies. It is known that childhood and youth in tradition were considered the states of "life-threatening", the infancy and many Russian writers, for example, I.A. Bunin: "... Skuda is a quiet world, in which the life is dreaming not yet awakened for life, all and everything else is alien to everyone, a timid and gentle soul. Golden, happy time. No, this is an unhappy, painful-sensitive, miserable "(" Life of Arsenyev ").

But the ethnography tells us on this topic: "For young children (up to 7 years), both differentiated designations (cotton, dever) are used and undifferentiated (baby, Blaznunuk, Blaznut)" ("Polesskaya Folk Anthropology: Female Text" Kabakov, in the collection "East Slavic Ethnolinguistic Collection", M. 2001, p. 70). The two latter designations of babies occur from the root of "Blushing" - it seems to see, and Blaznunuk is the one who dreams in a state of dorms.

"A special place in the context of traditional ideas about the child is occupied by children's sleep. For a child, it is not just a dive into another world, but a special journey equal to the significance of the path of the lyrical hero of conspiracy, from which he is already returned by another, changed status. The marginal nature of the child determines the dangers that threaten him in a dream. From here a special set of verbal and non-verbal charms of the child during sleep, the ritual of laying sleeping, a set of mythological characters - the heroes of folklore genres ... in which the child acts as an object of exposure to other malicious forces "(L.R. Hafizova" People's Pedagogy ". In the collection" Actual Problems of field folkloristics ", M. 2002, p. 101-102).

The reckless youth also taled many dangers for the physical and social life of the individual. It was worth the youth to "overdo it" with erotic playing as a girl could have a "walking" and in marriage, a "cross", and a guy, being an unreachable "Walker" could perish in a fight organized by society for its production " a place". The brides were also considered to be standing on the verge of life and death: during the wedding, the girl died for devices.

Of course, in real life, under certain circumstances, people of any age could be subjected to mortal danger, for example, men on the hunt. However, adults in adults were temporary episodes, threatening a person "from the outside", and infants, young people, the bride, the parent's and old people were considered to be "closer to God" constantly, this danger was their inner essence, which the people tradition noticed, understood and revealed Security actions, one of which was permission to be in a state of dorms.

13. Sexual question with reference to archaic

Numerous folk texts about the Drema do not give an unambiguous answer to the question of what sex was called by the people of Drema. Sometimes we see Dream for women's work, that is, this is a woman:
"Dremad Drem above the bug
Above a bougier over silk.
Does not know how to strain nor to sew straightened, neither silk ... "(Tulatseva L.A." Ryazan Monasses. All year round of holidays, rites and customs of Ryazan peasants, Ryazan, 2001, p. 213).

"Radot" is also known as a female character of richness in games of PRIs in the upper puddle (Slavic antiquities. Ethnolinguistic dictionary. Volume 5. M. 2012, "Sleep", p. 121).

Sometimes a state that is satisfied with Drema is a crushing obstacle on the way to the goal man:
"There is a dormant,
Extensions the gate "(sweatshirts, countertilers, noby. M. 1989, No. 24, p. 29).

At the beginning of youth games, Drema Guy:
"Sits Drema - the hassle itself.
(In the middle of the dance enters the guy, sit down and sleep.)
- Full, Dundushka, Dormach,
It's time, deprides, get up!
(The guy gets up.)
- Look, Dund, in girls!
(Prenage girls.)
- Take, Dund, who you want!
(The guy chooses a girl, bowed to her and takes to the middle of the dance.)

And then the girl becomes dorm and chooses a guy. And this is not a contradiction, but referring to deep antiquity. Details and argued about androging characters in Slavic mythology and their archaic, written in the work of Tultseva L.A. "Ryazan Monasses. All year round holidays, rites and customs of the Ryazan peasants, "in subparagraph" Round "the author writes:

"... The deep roots of the type of" floor change "in the ritual, apparently, should be sought in some conceptual ideas about the picture of the world of ancient peoples, expressed by the idea of \u200b\u200bandfinity. The symbolism of the androgyan deity reflects the idea of \u200b\u200bthe unity of male and female began. This idea is one of the most ancient worldview concepts of mankind, according to which the creators of the beginning began (first) were the deities of two-fallen nature "(Ryazan, 2001, p. 195).

Recall that in Hinduism, every God man has his Shakti - the female divine power (which the wife of God can personify for simplicity of perception).

"... echoes of such a cult ... viewed in some descriptions of rituals, ... relating to Semyitsky - Russian festivals. For example, by I.M. Snegrevia: "In the Voronezh province ... under the Trinity day, ... put ... Doodle ... dressed in a rich men's and women's dress ..." ...

The features of ritual andfinity are observed in the outfits of naughty Yaril ... in Voronezh and Kostroma. In the Belarusian version of the ritual, Yaril portrayed the girl ... in ... Yaroslavl lips. ... The guys were sculpted from clay in the figure "Yaril ..., and they put" Yarilich "against him ... a two-mounted pair ... In essentially, a single image that broke over time" (ibid).

The image of the Dund is entirely and is fully suitable in the "campaign" of ancient mythological characters responsible for Chadorody and fertility: Yarili and Yarili, Kupala and Coupling, Kostroma - Kostroma, Semik and Semuhi, the sexual belonging of which was "unstable" and could change. All these characters were in the rituals of the spring - the summer period of the people's calendar. Day of Drema, on the local pronunciation - "Dyroid Day" - the spring was also celebrated.

14. Briefly about properties, appearance and manners of Drema, its relationship to other characteristics of folklore and mythology

Drema knows how to walk and talk: "Dunda - Drema / via Brelah," "... walks across the Seine, / Drema, on a new one, / ... Dorma is ...".
She speaks (he) politely:
"Our drema went,
Along the street passed,
Our dear went
To Alexey on the courtyard.
Alekseeva Wife,
... She gave a dress (for the work to expire the baby)
"Well, thank you, you, Annushka!" -
"On your health, Dundushka" "

Places for which the Drema walks before being "in the head" in the child: in the swamp, on the street, in the distance, near the house, in the courtyard, along the Terem, on the hollow, in the Seine, on the shops, on Lutskkov (flexible arc On which the cradle is hanging), according to the ropes (which hangs the cradle), on the threads, by a cobweb (apparently, over the cradle). If you head this series to a steady phrase of a dense forest, then a logical chain of loci is revealed, so to speak, the phased path of the Drema from "habitats" to the "place of work". That is, Drema is not a "pan" resident, but a guest from wild places. As is known, the forest and swamp in the folk tradition belong to the other world, as the essence of their inhabiting.

Interestingly, Drema and Sleep constantly call on "get up in a child" in a child. Compare this call with believe in many Slavic peoples: "If death, coming to the patient, it stands in his feet, he recovers, and if in his heads, the patient will die." This means that sleep and drema, occupying a place in the heads in a child, save him life - death will come, and the place in the heads are employed - Kurryna will stand in the legs and leave.

Drema sees: "Drema wanders / near the house / and looks ...". This is important, since in some works you can find false assumptions about blindness of the Drema, which (Aya) for a couple with a dream in the lullaby songs quite often looking for a child and cradle: "Where (the name of the child) sleeps, / cradle where it hangs?". But this question always asks sleep by Drema and nothing on the contrary: "Dream's sleep asks everything: /" Where to find us a luleur Vanyushkina? ""; "Sleep Drema asks: /" Where to find Sashanykin / Cradle to find ...? "", That is, does not see a dream, and Drema sees and helps to sleep to find an object of exposure. Similarly to reality in which a dormant state is usually preceded by a strong sleep, in the lullabous songs, the drema seen leads the blind sleep that follows it. The blindness in folklore is most often associated with old age, so sleep is probably older than Dund.

On the vision of the Drema says in youth playing:
"She walks on a deck on the flooring, / peeps on girls ..." ("ritual poetry. Book 2, family-household folklore." M. 1997. p. 404).

Drema has strength and weight: "There is a dormant, / spreads the gate," he (she) can fall on the object of its impact, just like the house: "Son yes Drema / wound on you!" Or: "Sleep yes Drema / fell on the eyes, / roll on the shoulder ...", that is, Drema has a lot that allows him to fall on the child.

It would seem that this contradicts the ability of the Dund to go on a web (see above). In fact, this fact only confirms the mythological origin of the Drema image, its ability to metamorphosis, which occur not only in terms of its weight, but also gender.

Drema dresses as a person - receives a gift for the work of clothes, wearing shoes: "Sleep in boots, / drema in a skating ...", shirt "Sleep in a white shirt, / and drema - in blue ...". That is, the image of Drema thought the anthropomorphic.

Cats are related to Dream. Cats in lullabous songs are carriers of the state of the dormant: "Aya and gray cats, / bring dorms." Also in the genre of lullaby songs there is a whole block of type "Come, cat, spend the night, our baby" without mentioning Dreuma, however, cats are doing a common thing, a cat shakes a child, to invoke a nurse, and Drema comes to a child "in the head" (All quotes in this paragraph from the book "Fees, counting, Nesbylitsy", M. 1989, p. 9 - 31).

Cats in the Russian village appeared relatively recently, in the Middle Ages, no wonder in such an archaic genre of folklore as magic fairy tales, cats are described by overseas semi-sided wounds. Probably, the inclusion of cats in the mythologist of the Drema, because the real cats have a pleasant warmth (body temperature above human), a lot and "appetizing" sleep and sleep under their "songs" that when contacting them contributes to the appearance of dorms and people.

Drema is related to the "strict" goddess of Makosh, who answers among other things and for spinning: if someone from the tops of the upper puddle poured after work, they said that "the nurse", which was afraid of. (Slavic antiquities. Ethnolinguistic dictionary. Volume 5. M. 2012, "Sleep", p. 121). In Russia, the girl who fell asleeping during the spinning said: "Sleep, girl, kimair for you will be hidden, Mother Outtan"; "Sleep, Mokusha yarn helps for you." Above, we have already noted that Kikimor and Mokusch are two attainances of one goddess - spinning helped good girls, and poorly confused yarn, embarrassed in the eyes of garbage.

In a state of nudity, the craftsmen could do some monotonous work, for example, knit or spinning "on the machine", with closed eyes, wrote about this yet A. Pushkin: "... or do you sleep under the buzz of your spruce?" ("Winter evening"). It was probably believed that in such "border" moments, a person turns into a mythological character. At first - in Drema: "Drema sits, herself hassle ..." (about the player on spurkers, who after appeal to it easily leaves half a heart), and in the stage of a deeper sleep - in Makos: "Sleep, Mokusha will hide ...". That is, Drema is the "forerunner" of Makosh's wizard, whose flower is a sleeping pills, the skillful use of which can cause both light dorms and a non-dust sleep.

Drema is related to the mythological character of the dawn. The ritual radiation of brides, as shown above, in one of the options for its causation arises after the windows of the window, in the morning dawn. In conspiracies "For Sleep", they usually turn to mythological character dawn or they are voiced by "on a dawn", probably evening. In some of these conspiracies, Zaray is asked to eliminate malicious forces (Creaks, plaks, night lights), preventing the arrival of normal sleep. That is, with the demons of insomnia, only the dawn is fighting, and sleep and dorm are not fighters and not fighters, they come to the children when they dawn as if "cleaned" the road.

It has already been noted that the ancient Indian God Savitar (in his original essence) and Slavic Drema have the overall task to stimulate the growth of living and relate to meditations in the morning dawn. But on this similarities do not end. Savitar awakens in the morning the whole world and gods, leads night and night peace, precedes the day and night ... (IV 52, 2-3; VII 45, 1), ... leads to the land ... (x 149, 1) ..., it is praying About children ... (v 42, 3), ... it can take all forms (V 81, 2) (mythological vocabulary / hl. E.M. Meltinsky - m .: "Soviet Encyclopedia", 1990, p. 672).

I suppose such similarity is not accidental. Probably, the images of Savitar and Drema developed from the image of some general Indo-European mythological character, but in the future they were "ways". In India, at the end of the long-term development of the image, Savitar became a sunny God, and Slavic Drem thought "a bog", the mythological character of the preceding, accompanying or coming after the gods.
15. One of the myths with the participation of Drema

Against the background of the detected relationships of the Dund with the gar and sleep, the following scenario is diverted: the child documes the demon (Cricke, Plaks, night light, etc.), which does not give the baby to sleep normally, and therefore develop. Mother, or another interested party calls for a snary to fight a demon.

In conspiracies, Zarava is asked to save the child from the demons in completely definite ways: not to kill, for example, and not insert, but "take from the baby", "carry", "to remove", which is very clearly illustrated by the large-scale ratios of the dawn and its opponent.

Dawn strong and greatly slowly, it, if he hears the call, just "takes", "removes", "takes" a demon of a demon who has passed on the babies. After that, the mother calls "Son yes Drema Baby in the head" and they are young Drema, leading a blind senior sleep - go from a forest, marsh inomir in the village, to the right street, to the right hound to the target goal - to solemnly stand in the heads of the infant, Taking the "holy place" to which death itself (cf. Believe that the patient who saw death in the legs will recover, and the head will die). With the arrival of sleep and drema to the infant in the world of the family restores peace, or order, order.

This Slavic myth with the deeds of the gods, which is repeated, is played out with each execution of such conspiractions "for a child's sleep." Let's not fantasize, with which divine baby of Slavic mythology, for the first time, the described precedent occurred, here we are talking about Dream, but from this example becomes applied to the inclusion of the Drema's folklore character in Slavic mythology.

This is the very "Slavic mythology", which is hidden for external observers, but is obvious to the carriers themselves. Mythology The presence of which deny unfriendliers and overloaded with its fantasies of kindness, some of which are similar to "helpful fools", which are "more dangerous of the enemy" because everyone turns into alend or primitive firm. I tried to consider the image of Drema, without falling into these extremes.

Conclusion

So, with attentive consideration, separate "Drema's microtectors" add up to "Makrotekst" - a holistic education, the unity of which is based on the thematic community of units of units. We tried to move to the "Intertext" from MakROTEKSTANCE - the set of all possible interpretations of allusions and parallels covered in this text. As a result, the Slavic system of representations about the deme was found, closely woven into the Indo-European pagan worldview and mythology.

As the ancient Greeks were a god of Sleep Hynos and Morfei, the god of dreams and the Slavs had mythological characters and dorm. Drema was thought of anthropomorphic - a young, active man, a man or a woman in the opposite dependence on the floor of which he comes to.

The specifics of Slavic Drema, in contrast, for example, from Morpheus, there were no night dreams, but hurts during the deprived state at any time of the day (prophet - more in the morning). As well as dreams, they were attached to predictions. In the folklore of the Eastern Slavs, there is data on the artificial inconsistency of the radiant dreams in the girls in a special life period of the maximum "bliss", "will" - the blissful state of free, careless devotion. This period, which lasted from the beginning of the participation of the girl in the youth games, until the morning of the wedding, when she last told her mother and girlfriends about their deremental visions, was a kind of virgin initiation of the previous marriage.

In an annualized circle, this period lasted from March to May and was the time of the mother of the mother of raw land, whose behavior of Slavs was imitated in their rituals. By the same period of the year, the detected, but not quite a clear connection of the Drema with the gods of the National Slavonic Pantheon Perun and Chernobogo.

In the Slavic folk culture, the tabulation of information relating to the use of narcotic plants is traced to cause the state of dormant dreams and the openness of the information about the causing ritual radiation in other ways.

In the functions of the Slavic mythological character, Derma traced in touch with the gods of Indo-European peoples: the Ancient Indian Savitar, the ancient Greek Hermes, the ancient Roman Mercury and the great teacher of the Buddha - all of them at the very beginning of their "mythological life" were conductors of the souls (in a dream, other peace, nirvana), satisfy And they walked people or their strength (gods), or a personal example (Buddha). That is, Derma is connected not only with the care of sleep, but also with awakening, enlightenment, receipt of information ..

Similarly, four states of the human soul were distinguished in the philosophy of Ancient India, which manifests from time to time: wakefulness, sleep (dream), sleep without dreams and the state of absolute abnormality "(Panday R.B." Ancient Indian home rites ", M. 1982 , p. 125), Slavic tradition knew wakefulness, Drema (transitional status from wakefulness to sleep, in which a person was significant visions), sleep with dreams and a non-dust sleep. In this Quartet, judging by the frequency of references in folklore, the state of the dere and his personification was a special place - the mythological character of the Drema.

What gives us what is the understanding of this special Slavic "affection" to the state of the Drema? I will answer with a challenge, it looks like a parable:

"The conversion of Guseva Elena Dmitrievna. She was then 70 years old. Camps took place. Probably, she was the only teacher at the institute who allowed himself to smoke during classes ... So she said that he sees her task in the fact that the plots (the schedules of load distribution) were dreaming, and we could not draw them, but to represent With closed eyes. In any case, in relation to me, she succeeded. Sometimes still in dreams are. And it happened, I caught myself thinking that I was looking at what kind of design, and the consciousness or there was a subconscious, there was a fear around her ... it's for the Waiting for Dream. Such things are characteristic of this state ... "(D. Salov, from personal correspondence).

Unknown, Whether D. Mendeleev, who saw a table of chemical elements in a dream, is familiar with this technique, and whether the Guseva continues in the Higher School system are truly "Matteur", but one thing - these episodes of our scientists are observed in Slavic Mentality reflected by oral folk creativity.

The fact that the Slavic system of mythological representations is often below the threshold of consciousness and is detected only when analyzing, does not mean that it is destroyed or distorted. This speaks of her Slavic specificity, for which there are not texts, thoroughly and consciously describing what is happening, but cases, accompanied by simple in words, these are things, whose rituality and sacred essence are "disguised" by ordinary everyday life.

All glory ancestors!

T. Brynova, February 2014.

The art of ancient Russia.

Writing and enlightenment socio-political thought and literature.

Adoption of Christianity.

Slavic paganism. Folklore.

The first mention of the Slavs in Greek, Roman, Arab and Byzantine sources includes 1 thousand N. e. The VI in the Eastern Branch of Slavs in the VI-VIII centuries occurred. In the conditions of an increase in external hazard, the process of political consolidation of the East Slavic (Polyan, Drevlyan, Northene, Krivichi, Vyatichi, etc.) was proceeded and some Neslavyansky tribes (all, Mero, Murom, Chud), which ended with the formation of ancient Russian state - Kievan Rus (IX century) . Being one of the largest states of medieval Europe, it extended from the north to south from the coast of the Ice Ocean to the shores of the Black Sea, from the West to the East - from Baltic and Carpath to the Volga. Thus, Russia has historically constituted the contact area between Scandinavia and Byzantium, Western Europe and the Arab East. But the interaction of cultures for Russia did not boil down to the slave imitation or mechanical connection of heterogeneous elements with its own cultural potential, the Doharistian Rus creatively learned the influence of the outside, which provided its organic entry into the pan-European historical and cultural landscape and gave rise to "Ecumenicality" as a characteristic feature of Russian culture as a result The unification of the Eastern Slavic tribes gradually developed ancient Russian nationality, which possessed the well-known community of territory, language, culture and the crowded cradle of three fraternal peoples - Russian, Ukrainian and Belarusian.

The high level of figurative-poetic, irrational worldview has developed in the Eastern Slavs in the "Upspened" period, in the era of paganism. Slavic paganism was an integral part of a complex of primitive views, beliefs and rites of primitive man for many millennia. The term "paganism" is conditional, it is used to denote the diverse circle of phenomena (animism, magic, Pandemism, totemism, etc.), which are included in the concept of early forms of religion. The specifics of the paganism is the nature of its evolution, in which the new one does not push out the old one, and enjoyed on it. Unknown Russian author "Words about idols" (XII century) allocated three main stages of the development of Slavic paganism. On the first, they "put the demands (victims) with the gibs and Bereginy", that is, worshiped the evil and good spirits that managed the elements (water sources, forests, etc.). It is a dualistic animism of deep antiquity, when people believed that the deity in the image of the spirit lives in various subjects and phenomena, and animals, plants and even rocks have an immortal soul. At the second stage, the Slavs worshiped the genus and guy. According to B. A. Rybakova, the genus is an ancient agricultural deity of the Universe, and the Genzhalnica is the deity of well-being and fertility. According to the ideas of ancient, the genus, being in the sky, managed rain and thunderstorms, the sources of water on Earth are connected with it, as well as underground fire. The crop depended from the kind, it was not for reason in East Slavic languages \u200b\u200bthe word freak was used in the value of the harvest. Feast of the genus and rolling is a holiday harvest. According to the ideas of Slavs, the genus gave life to the whole living, from here a number of concepts: the people, nature, relatives, etc. Noting the particular importance of the cult of the family, the author of the "Words on Idolas" compared him with Cults Osiris and Artemis. Obviously, the genus personifies the Slavic tendency to move towards monotheism. With the base in Kiev, a single pantheon of the pagan gods, as well as during the time of the dual, the value of the kind has decreased - it became a patron saint of the family, at home. In the third stage, the Slavs prayed to Perun, that is, the state cult of the princely-doubtic god of war was formed, which was originally revealed by the god of thunderstorms.

In addition to those mentioned, at different stages of paganism, the Slavs existed many other deities. The most important time in Dopierunovo was Svarog (the god of the sky and the heavenly fire), his sons - Welmer (God of earthly fire) and Dazhibogog (God of the Sun and Light, the submitter of all goods), as well as other solar gods who were worn from different tribes and other names - Yarilo, Horse. The names of some of the gods are associated with the veneration of the Sun at different times of the year (the striding, "said, Yarilo), the stribog was considered the god of air elements (wind, storms, etc.). Veles (hair) was a patron of livestock and the God of wealth, probably because in those times the cattle was the main wealth. And the Druzhinny Environment Veles was considered the god of music and songs, the patron saint of art, no wonder in the "Word about the regiment of Igor" the legendary singer Boyang is named velée grandson. In general, the cult of Veles was unusually distributed in all Slavic lands: Judging by the chronicles, all Russia swore him. According to the people's ideas, the companion of Veles was the goddess of Mokosh (Makosh, Mokosha, Moksha), somehow connected with sheeping, as well as the goddess of fertility, patroness of women, home hearth and farm. A long time after the adoption of Christianity, Russian women honored their paraulicate. Tom testifies to one of the XVI questionnaires., In accordance with which the priest for confession was to ask the parishioners "didn't you go to the mock?".

The place of departure of the cult was the same as Kapieche, Tribus, temples, in which the Magi - the priests of the pagan religion - prayed, made various rites, brought victims to the gods (the first harvest, the first source of livestock, herbs and wreaths from odorous colors, and in some cases of living people and even children).

Realizing the importance of religion to strengthen the princely power and statehood, Vladimir Svyatoslavich in the year 98th tried to reform paganism, giving him the features of a monotheistic religion. In one for all Russia, Pantheon was included most revered by different tribes of the gods, including except Slavic, Persian - Horsa, Finno-Ugorsk (?) - Wet. The championship in the hierarchy of the gods was given, of course, the Princely-Druzhnaya God of the war Perun, to enhance the authority of which Vladimir even ordered to resume human sacrifices. The composition of the Kiev Pantheon reveals the objectives of the reform - strengthening the central government, the consolidation of the dominant class, the union of the tribes, the approval of the new relations of social inequality. But an attempt to create a single religious system, retaining old pagan beliefs, was not crowned with success. The reformed paganism retained the relics of primitive equality, did not eliminate the possibilities of traditional worship only to its own, the birthbroen divine, did not contribute to the formation of new rules of morality and the rights that meet the changes occurring in the socio-political sphere.

The pagan worldview has found its artistic expression in folk creativity in the pre-Christian era. Later, during the time of the dust and the pagan tradition, persecuted in the sphere of official ideology and art, found refuge in folklore, applied art, etc., despite the official rejection of the pre-Christian culture, it was the mutual influence of the pagan and Christian traditions in the Domongolian period contributed to "division" Byzantine artistic norms and, thus, the creation of the original culture of medieval Russia.

Since time immemorial, the oral folk poetry of the ancient Slavs developed. Conspiracies and spells (hunting, shephene, agricultural); Proverbs and sayings, reflecting the oldest life; Riddles, often storing traces of ancient magical ideas; ritual songs associated with pagan agricultural calendar; Wedding songs and funeral crying, songs on pears and tristes. The origin of fairy tales is connected with the pagan past.

Special place in oral folk art was occupied by "antiquities" - epic epic. The epics of the Kiev cycle, associated with Kiev, with Dnipro Slavutych, with Prince Vladimir Krasnoye Sunny, beatties, began to develop in X-XIV. In their own way, the public consciousness of the whole historical era was expressed, the moral ideals of the people were reflected, the features of ancient life, events of everyday life were preserved. Oral folk art was an inexhaustible source of images and plots, centuries feeding Russian literature, visual arts, music.