Genre carrying particularly expressive features of children's creativity, are teasers - Isasicone (from the verb "Isaskyna" - tease). Teasers are part of the game folklore. Among children, they are quite common among children. The custom of giving nicknames and offensive nicknames children take from adults, but in the children's environment they are subject to a certain extent soften. Children love to tease each other and sing mocking songs. Such songs - teasers and songs-ridicule represent a special kind of children's creativity. Initially, it is simply rhymed add-ons to the name - nicknames. If they attach some verse to them, the teaser is formed: "Tanya-Banya, Rastabana; Tabande We, But Wai" "Tanya-Banya, Rastabana; tobani and me you give."

In most cases, teasers ridicule the appearance of a person: "OPS, HRAILA; Badӟom Kӧto Mikal ..." - "OPS, HRAILA; Bolshevy Nikolai ..." Although the teases are low-nethetical, without them it is impossible to do it: they condemn the yabedanicism, increasing, laziness, as it were, in a mirror curve, indicate the shortcomings and thereby contribute to their correction.

Puzzles

Spells, shallows, conspiracies

Genres of Folklore, having arisen at different times, in artistic images reflected the level of knowledge of the person of the surrounding nature and society. According to his pre-Christian beliefs, preserved up to the XX century, all nature was inhabited by creatures capable of helping or preventing, to harm the person. Therefore, in different cases, they were treated with the help of spells, chain, conspiracy, which made a separate original reservoir poetry, pursuing utilitarian-magical purposes.

The origin and initial functions of the chain are very serious and are associated with the ancient pagan mythology, deeply entered into the life of the people. But over time they became a game, since they made a lot of entertaining and funny. Basically, such songs-shafts consist of two parts: in the first - appeal to the Sun, rain, etc.; In the second - the appeal to reward anything for the requests or explanation-motivation of the request: "Shundy, Sweat, Sweat; Achim White Syuto" - "Sun, come out, go out; bread itself with ladies oil."

In most chains, Udmurt children turn to the sun. The sun is affectionately called "mother", "cloud" - father. Such shafts usually sang during bathing, when after a long stay in the water was hypothed, and the sun at that moment was hidden in the clouds. A handsome dress was thrown by a call-called sung.

In the heads-appeals, dialect words and wordworks are often found: the appeals vary, for example, to the Mother Sun ("Nancy", "Anai", "Mumi", "Nani", etc.), to the Father-cloud ("Uncle "," Dad "," Atay ", etc.), while the plots of the chain are stable, almost not subject to change.

Features of the local dialect affected and appeals to animals, birds, insects. So, in courts addressed to God's Cow (Zorka), it is called how mothers, pali, tiri-Papin etc. Total more than 11 titles. They reflected not only the dialectful differences of the Udmurt language, but also ancient folk view. Close spells and clerks are plots, but their significance in the minds of people is somewhat higher. This is emphasized by the terms of execution, and artistic peculiarities, and the fact that conspiracies were known only to individuals: Vorozhtsi (Tuno), the signs (Pellaski), pagan priests (appealed).

Fake

In the children's environment, there were still peculiar verbal games - Klyun Shudonias, calculated mainly at space. Foundations are based in most cases on consonants (rhyme): "- Kyzpu, Shu !; - Kyzpu.; - Tybir Calp Tallu" ; "- Say," Birch "; - Birch; - Under your shovel Fire."

The usual form of the fitness is a dialogue consisting of three lines. In the first line, the player asks the question in the second - repeats the word that is asked to repeat, and the third line gives the answer. Stripes are close by function booms and comic answers. A cheerful verbal game for older children is the rapid repetition of difficult-acting poems and phrases - patter - ӝOd Verane. Species are built on alliterations and associations, they contribute to the work in children of proper articulation, help to master the peculiarities of the native language. Help children feel and develop speech - clearly and quickly disperse individual sounds, words and expressions. "Lambs, jokes, уzu jay; Bacchayn Tetcha ӟoza" - "So, the rope, a long rope; in the garden rides dragonfly."

The texts of some pators, like teasers, are not amenable to translation. When translating into Russian or other languages, the symbolism of words or individual sounds is lost.

Proverbs and sayings

Tradition

Mythological legends

A universal genre of legends is allocated in Udmurt non-bargain prose, which is a verbal form of the relations of the people to historical reality: mythical or realistic. In mythological legends, the motives of the premandment, the phenomenon of any facts and realities of reality were revised in line with the late tradition with the predominance of moral and ethical installations, which creates a kind of synthesis of archaic installation, but later in the form of narratives. One of the bright examples is the story, according to which stains on the moon appeared after the poor girl living with an angry stepmother asked the Moon of patronage, and she took her to her when the girl went to one of the christmas evenings. Since then, they say, and it is standing there, and the girl itself is clearly visible in the full moon, and the rocker with buckets.

Many texts correlate with biblical plots and images, but, unlike legendary legends, their content is closely intertwined with archaic ideas that interpret new influences in the tradition of tradition, as, for example, in ledge on the creation of the world. " His heroes are Inmar. (Supreme God) and Shaitan (Heck). Having decided to create the world, Inmar sends the Shaitan to get the ground from the bottom of the World Ocean. By giving the land of Inforra, Shaitan pulls her grains behind the cheeks, but when the Earth, on the command of Infora, begins to grow, he is forced to spit it out. This fact, according to legend, is the cause of irregularities of the earth's surface.

Legendary Traditions

Historical legends

The richest section of tradition is a historical, cycling works around several main topics. In Udmurt historical legends, several main cycles are distinguished: about the oldest states of the region; Heroic-Bogatyr; On the settlement and development of the edge; Traditions about robber, runaway; Traditions about trees.

Traditions about the oldest state of the edge. The main characters of this cycle are giants - alangasary (South Udmurts), Giant - zerpala (Northern Udmurts). They are opposed to a man in the time of habitat on earth, the mind and inability to create cultural values. In their portrait characteristic, attention is focused on growth and strength: walk through the forest, both by nettle; Fight angled with the root of trees; a man who is robbery to bore for bees is taken for the woodpecker; We look at it on the palm, plant in your pocket or put for the sinus. Do not have clothes, instruments of labor, do not know how to use fire. Bares by the fire, they defend from its heat clay, having failed their feet. Having found a creature on Earth, able to work (grow bread, breed bees) are forced to leave former habitats. Going to the north, turning into huge stone blocks, or die in the pits, buried yourself alive. Proof of the long-time presence of giants in a particular area often serve as the names of hills - mountains and hills ( Alai Pydtysh - Fifth Alay, Alangasar Gurazn - Mount Alangasar, Zarpal Loe - Hill / Warpala Hill). An uneven surface, according to legends, is the land with a fear or squeezed out of the lapels.

Alangasar became a starting point for the creation of two types of images in Udmurt Folklore - Goyraty and mythical beings. The warriors became successors of their physical strength, the mythical creatures - the "mind." The first were characters of the legends of the Heroic-Bogatyr cycle, the second - mythological fairy tales. Alangasar in the archaic tradition is a hyperbolyn image of the past, the memory of the mythical, "daughter" time.

Udmurt Batyr

The difficulty thought about the Giant as a first-end representation present in the narratives of the cycle "On the most ancient states of the region", in this cycle is replaced with a clear realization that the initial generations are the heroes-progenitor, whose names are added to the defining terms of the terms of kinship or social status. atai / Buba "Ancestor, Grandfather"; vyzhyyr "Head of Roda"; exight "Prince"; alvetlӥc "leader, warlord"; budyman "Elder", "big, great").

Udmurt legends on heroic heroes received local development. Northern Udmurts, for example, are not known epic characters of southern regions. In the folklore of the middle band, Udmurtia has its own circle of warns, etc. The collectors of the works of oral folk creativity are not fixed by the epic texts that would have a nationwide sound, that is, would be existed in all areas where the indigenous population lives.

Epic (non-surcharge) texts that are farming in different areas and telling about various heroes, meanwhile, have general characteristic features that promote them in certain genres. They developed their artistic form.

The absolute majority of epic texts, for some exceptions, is narrated in prosaic presentation. The teacher leads his story, as if recalling the long-lasting events. He seems to believe in what he says, and the listeners makes believe in what. This creates a special style of narration. Episodes one by one are riveted on one thread and create a special plot.

The events depicted in the works occur in the Kama region. Therefore, in the texts there are often paintings of nature, characteristic of this region - fields and forests, meadows and rivers, mountains and bolsters. Typical for this area of \u200b\u200bFlora and Fauna. The action can occur at any time of the day (in the morning, in the afternoon, in the evening) and the year (in summer, in winter, etc.). The place of action is usually specified, indicated more or less accurately. It is clearly said to say toponyms found in texts: names of settlements, rivers, lakes, mountains, fields, etc. Among them, for example - White Kama, Shaft, Chepts, Killemis, Toyama, Izh, Pasal, Mozhga, Dondykar, Kareyl, Porshur.

One of the most widespread artistic techniques is a hyperbole, which is used in describing various events of n actions, especially when creating heroic images. Udmurt material confirms the theoretical position seen by folklinists - the farther time the events described occurred in time, the greater the degree of hyperbolization of the facts. From the character of hyperboles, you can roughly set the era of the events described.

The legend "Ash-Tarech" tells about the struggle of the Udmurt Batyr with Biger (Tatars). The text of the work there is no data indicating specific historical time. Such conflict situations were also possible during the Volga-Bulgarian state (IX-XII centuries) and during the Tatar-Mongolian yoke (XIII-XVI centuries). Analysis of hyperboles as an artistic reception gives reason to assume that the work reflects the earlier time within the indicated era.

Ash-Tareek - Mighty Bogatyr. He and weapons need to stand their strength. "He snapped with the root of Maple, broke the bitch and bent in the arc - and he turned out to be onions." Bogati "founded new settlements and fortresses at high eelica, near the river. In those places where they did not find the mountains under the punctures and fortresses, there were enough hand for the hillock, pulled it up to the magnitude of the mountain, and on this grief were settled with their comrades, the same heroes, like the princes themselves "(" Dontine Bogatyrs " ).

In such cases, the hyperbole also performs an artistic, and a service function - through exaggeration to emphasize any character of the hero. It symbolizes the power and strength of the kind, whose leader is a bogatyr. The images of the heroes are acquired by a generalized character: through their affairs and acts are narrated about the life of a whole kind and tribe. The images of heroes reflect the period of becoming a patriarchal kind when the blood proximity of people began to be determined by the male line.

In the ancient legends, the warriors act as the creators of childbirth, but over time this function is gradually blurred, and they begin to appear as leaders (Tӧro) of childbirth. Subsequently, under a specific name, any man from this kind may be meant. Anthropony gradually turns into ethnonym, becomes the name of a whole kind or tribe. It so happened to the names of the robe and Kalmez. Legends reported to us the names of a number of leaders of childbirth. These include Donds, Idna, Gurya, Mardan, Top, Mozhga, Ozmheg, Pasal other .

Separate images of the heroes retain direct instructions or hints in touch with a totem ancestor. Donds, for example, after death turned into a swan. Reminiscesses of ideas about the zoo or ornithomorphic essence of a totem ancestor is the magical ability of the hero to turn into a beast or a bird: to take revenge on the killed brother Bursina, the Bogatyr Sello turns around at the beginning of the Bear, and then the raven and in such an appearance penetrates enemies or runs away from them. Lost in the process of evolution The image capable of reincarnation turns into legends into the image of the hero, dressed in the skin of the totem ancestor or having a fur coat from any fur. So, the indispensable affiliation of the "wardrobe" of Bogatyr Bursina is a fur coat, confused by fur of the beaver (my ku duro fur coat). The life of heroes, according to the testimony of legends, is generally not different from the life of ordinary people. They are also engaged in hunting, fishing, agriculture, often they or their children are the implications of a particular type of management or fishery. Apparently, Udmurt's warriors are already beginning to own property expressed in the form of some figing money, as evidenced by the mention of shores Kindon (chopped hryvnia), and the mandatory attribute of each settlement - underground treasure. No wonder the motive for the storage of unmeasurable wealth at the locations of the Bogatyurians occupies one of the leading places in the composition of the text.

The status of the warns changes at the moments of attacking their territory of hostile neighbors (Tuskon - the enemy) in order to capture their lands. Bogatyrs are chaired in battles, for which the tribesmen pay them tributes in peacetime or work out on their fields. Applicants on the Earth of their birth advocate both the hero of other Udmurt births and neighboring peoples (Maryz, Biger - Tatars, ӟuchi - Russian). Searches for new lands (as a result of defeat in military clashes or in peaceful contests: archery for a distance, kicking bumps) and their development also fall on the shoulders of batters.

The position of the heroes in society is mainly due to their physical power. One of the main motives of the legends of this cycle is the motive of possessing with heroes of unusual physical strength - the most rich in various versions that reveal the appearance of the hero in concrete details. The physical strength of the hero is manifested: in the stretching of the hodges with hand to the magnitude of the mountain; Forest cleansing with bare hands; throwing out stones from the right or whole logs from the settlement on the settlement; archery for 40, 80 and more verst; manufacture of unusual and quality of labor and weapons and weapons; extraordinarily fast movement; Ability to recharge a bump across the river to resolve the dispute for land and water grounds. The incredible power of heroes can manifest themselves after their death.

The mighty power of the heroes of the Bogatyr cycle is many times increased by supernatural opportunities predetermined by their priestly witchcraft essence or acquired with magic items or magic assistants. The magical power of heroes is found: in the abilities for the magic and prediction; in possession of magical objects (magic skis - gold or silver, wonderful horses, conspired sword / saber or knife / dagger); In connection with the otherworldly world.

The most bright and internally due to the supernatural possibilities of the hero, manifest themselves in its possession of a special horse as a messenger of the other world. .

Traditions on topics, content and form can be different. Nevertheless, in some texts, there are identical episodes that are recreated by the same artistic techniques and turn into traditional. The reflection in the folklore of the same type of events by the same traditional techniques creates a motive. The motives are always repeated many times. What artistic techniques would be shown a single episode, it will not be a motive, does not acquire traditional sound. Motives, characteristic of Udmurt traditions:

Motive Comparison of Man with Wooden (Bird) or Dyatlenk. Udmurts from ancient times live in the forest edge, so they are well-known habits of forest birds. Woodpecker is hammering a tree, looking for a feed. Hardwood is impressed by a forest inhabitant, and he, working with an ax, begins to compare himself with a woodpecker. This motive is characteristic of the most ancient, cosmogonic legends telling about the universe, the origin of life and humans. Moreover, a lumberjack man compares his mythical opponents with a woodpecker - Alangasary, Zerpala, Giant.

"A little man has become the land to plow, the forest chop, hurry to build. I saw one-giant boy, took in my hand and put myself in my pocket together with the ax. Returned home and shows Mother:

Look, the mother, which I caught the dyatlah, he was fucking.

And his mother says:

Son, this is not a woodpecker, it is a man. So we will never be soon, only such people will remain in the world. They are small, but workers; Could be able to led and animals catch. It is time to go from here "(" On the creation of the world ").

In all legends in which a person is compared with a woodpecker, giants leave unknown where, instead, ordinary people remain in these parts.

Motive of fast movement. Bogati in a short time overcome long distances, but this distance is given within the limits of really possible. The hero moves on foot, skiing or rides on horseback.

"He went for a hunt for 25 miles. Every day, leaving the house, he took a hot loaf of bread straight directly from the stove, who did not have time to cool down - so quickly he went skiing "(" Idna-Batyr ").

"The wife delivered him bread more hot, 30-40 miles of Pegi horse grew so quickly, so that the bread did not have time to cool down" ("Yadyar").

"In winter, Seltakar warriors put on silver skiing on their feet and went to the boys of Kareyyl. These skis were so fast that they ran space between these two settlements in one moment. " ("Donndian heroes").

"Rule in labor, Pasal was a religion on the hunt. 30 The versts he from the old Zika to the knob ran so quickly that he did not have time to cool hot bread to her breakfast. " ("Pasal and Zhugez").

The time spent on overcoming a certain distance is usually compared with the cooler of hot bread. Where does this image come from? Why exactly bread? Time refers to abstract concepts, it can be understood and explained only by consciousness. In ancient times, the distracted concepts tried to comprehend through concrete images. He felt the course of time, but could not show it in hours and minutes. Therefore, it compared certain segments of time with time spent on performing any operation in natural economy or necessary to complete some phenomenon. It is known that the hot bread made from the stove cools slowly, about one hour. Hence the battry less than an hour (hot bread did not have time), covered the distance of 25, 30, 40 or more kilometers.

Moting of the transfer of heavy items. In the event of conflict situations between the omensions of the Bogatyri, they throw away with severe objects, and the legends do not mention the consequences of these operations. Speakers do not care what happened to people of another settlement. The very fact is the fact of masturbation transfer, i.e., the powerful power of heroes is emphasized, their desire to defend their right.

"Diddakarian warriors often quarreled with neighboring heroes. Fighting with them, they were moved to the neighboring settlements whole logs or large cast iron giri. Thus, the Guryakar hedgehogs shoved their logs with all thekar bears, and with Balezinski shoved 40-povered weights. Intnakarian warriors robbed Giri a few dozen pounds in Sepychkar Bogatyreys, and the Bogati of Seltakar threw a log in the Idnakarian heroes, with whom they had a frequent host "(" Dondinskie Bogatyrs ").

Motive kicking bumps across the river. The Udmurt region is replete with many rivers and rivers, on both sides of which extensive meadows stretch. In antiquity, the main way was rivers. The ancestors of the Udmurts settled in the pools of the killemis rivers, shaft, Izh and others. There were controversial issues between old-timers and newly arrived due to the place of residence, meadow and forest land. These disputes never led to bloodshed. They were always resolved by a peaceful contest, one of the most common species of which is kicking bumps across the river or lake.

This competition reveals not only the physical strength of the heroes: who can punch a bump across the river. One of the opponents always turns out to be smarter and cunning, he cuts off the bodie designed to him, and, of course, wins. The motive is curious in that it emphasizes the superiority of the mind over physical strength.

This is how the dispute between the warriors Maddan and the Tuto because of the meadows and forests along the River Vala. "For the night, Mardan cut off the bump and put again in his place. I also ordered to do and my people.

The dawn came out debaters to the river. With all the strength, a large bodily rushed. The bump fell and flew up, then slapped just in the middle of the river. Then Mardan sliced \u200b\u200bhis cut bug. This bump flew across the river and hit the Earth behind the river. " ("Mardan Athai and Title"). Competition wins smart Mardan, although he is physically weaker than the opponent. And then with his people (with his own) was forced to leave these places. This motive is also found in the legends "Mardan-Batyr", "Title and Yantamir", "Pasal and Zhuzhgenes", "Two Batyr - two brothers" and others.

Motive contest in archery. Udmurts from ancient times were good hunters. On the onions and arrow and arrow were equal to the number of hunting equipment. Onions can be a warrior weapon. He is mentioned in the legend of "Ash-Tarech", in some legends about Pugachev and in other texts. But the scene of the archery in them did not become traditional. In some legends, archery will give a way to resolve controversial issues. The shooting itself turns into a peculiar competition, and in the plot of text it creates a special motive.

"Kaivan invited the campus in the forest. They stand on a mountain near the forest and from there look at a huge pine tree on another grief. Kaywan took an arrow, pulled onions, aiming at pine and says:

If this boom sticks in pine, let you have a cemetery, and on the other side of the river - fixing. Places on this side of the river will make yours, and on the other side - mine. Increes between my and your possessions will be made.

Okay, let it be so, "said the Zavyal.

Caywan launched an arrow, and she stuck in Posh "(" Kaywan and Ondoda Batyr ").

A similar motive is found in the legend of Dondinskie Bogatyrs and some others.

Motive to feed piles bridges. Prikamye is the edge of many rivers and deep ravines. On the roads there are quite a few bridges for which heroes are passing. Enemies, without daring to enter with them in an open battle, start on a trick: on the path of the hectares, piles of bridges are written and arrange an ambush. The bridge collapses, the heroes fall into the difficult position and are often dying. This motive is found in the legends of "Kalmez Bogati", "Yadigar", "IDNA Batyr", Mardan Batyr, Mozhga Batyr and a number of others.

Motive of Perego Kony and the Second Wife. It is usually associated with the previous motive. Bogatyr usually goes on several (two, three) horses, those feeling danger, do not go to a deceptive bridge. Pegii does not feel danger, the hero sits on him, the horse goes to the bridge and fails. Because of Peg's horse, the warrior falls into the trap, for which he curses it. Where did the negative attitude of a person to Peg's horses appear?

Udmurts before the adoption of Christianity professed the pagan faith. With their pagan gods, they sacrificed animals and birds. According to the established people's ideas, the victims of the gods should be strictly certain suit. They could not take the Pestreh Guses, Pestreh Barashkov and Bychkov, Pogies foals, etc. Animals and birds of a certain suit, pleasing to the pagan gods, fall under the protection of patrovers, who allegedly warn them about danger, protect against accidents. A kindness of the patron spirit does not apply to the mothers of animals and birds. Therefore, Peg's horses do not give anything about the approaching danger, they do not feel it, for which they receive a curse from their sedocks.

The predicament of the hero-hero is even more aggravated due to the second wife, which did not have time to get used to the actions and words-allegoryrs of her husband. Bogatyr, going on the road, usually asks for his wife to put a loaf of bread. Under the punishment, it means a personal weapon of Muga -Sabl, a checker, etc. The ancient ban was reflected here on the pronouncement of out loud of the types of weapons. The first wife from Pauluslov understood her husband and clearly fulfilled his allegorical request. But the bogatyr is forced to marry the second time. Going on the road, he turns to her with the same request. Once in a predicable position, he begins to look for his weapon in the wagon, but, except for bread, nothing finds and curses his second wife in the hearts. This motive in Udmurt epic legends is quite widely wide:

"The first wife of Batyr died, he married the second time. One day, Mardan gathered on the road, harnessed in the head of Peg's Kony. The second wife forgot to put him the Balash. Pores (Mari) on his way twisted piles of the bridge. His Picky Horse stopped in front of the bridge. Mardan Batyr, together with the horse failed under the bridge. Falling, he shouted loudly:

Picky horse only then horse when there is no horse; The second wife is only then the wife, when there is no wife. - so died Mardan Batyr. " Consider a few more examples.

"Thinking to escape, he began to look for a checker. But instead of a sharp checker, a loaf of bread got driving. Micall understood that the death came.

Pegaya Horse is not a horse, the second wife is not a wife, said he dying. " ("Two Batyr - two brothers").

In stylistic terms, the sizing formula varies somewhat, but the essence remains one - sharply negative attitude to the objects mentioned.

Motive transformation. In some cases, the hero of epic tensions due to necessity can turn into another image. The reasons for reincarnation may be different, but the fact itself says that people believed in the possibility of such a phenomenon. The thought of the ability of a person to turn into an animal, a bird or item arose on the basis of ancient enemy referee: the creator of the genus can be a totem - an animal, a bird, a plant, etc. Totem patronizes the genus, the well-being of all his members depends on him. It was believed that the person he could take the appearance of Totem himself.

The motive of transformation into legends came from a folk magic fairy tale, where it is presented much wider and richer. In fairy tales, "certain interest is the motive of a wonderful flight with transformations. Failure to persecution, the hero can turn into animals, objects, etc., in turn, his pursuers also turn into appropriate images to continue the chase. "

In legends, this motive is treated somewhat differently than in fairy tales. Bogatyr, fleeing from chase, can adopt the appearance of a beast or birds, which his pursuers cannot make. For example. Sellta Bakatyr, leaving the pores (Mari), turns into a bear, then into the haasting ("Calmese heroes").

The pores and Batyr Mardan affects the same way. At first he also turns into a bear, then in the crow, and he cannot catch it ("Mardan Atay and Biya-Durak").

Sometimes the leader of the kind after death does not go to the otherworldly world, but turns into a patron totem. "Locked the donds to a deep old age. He barely emptied the last sigh, as the informa was turned into a white swan. In this image, it would be as if patronized Udmurts, who do not forget "(" Donds ").

In the utensils of the legends, it is certainly given an indication of the past time when the described event occurred. In Zēhin, the word "Vasca" is often found, which can be translated "a long time ago" or "in antiquity". This word indicates antiquity of the facts told.

If the teacher wants to emphasize a greater degree of limit, before the word "Vashka" puts the adhesive degrees of "Tazh" - "very". In the inspirit of some legends, the word "chemissed" - "long ago" becomes traditional. Compared with the word "Vashka", this word indicates an era, closer to us, although significantly remote.

A closer time is noted by the word "surveys" - "before". This is the most important thing as if emphasizes the last time. In some cases, the degree of remoteness from us described events has no practical value. In Zēhin, there is no indication for the time, the teacher is important only the fact that he reproduces.

Udmurt taught tanks are usually small. But he sets a certain tone and storyteller, and listeners, as if helps them mentally move into that era, in which the events described occurred.

The ending of the legend summarizes the whole thing. In stylistic terms, the ending did not produce a traditional form, but from the point of view of the content (informative start) there is a certain pattern. Many legends, especially heroic, end with the death of the hero. In some cases, the hero himself dies, surviving to a deep old age, and the people mourns it.

In the end, the thought is often held that the age of heroes is a passed stage, and the legend regrets it. On the natural death of the hero of the IDNA is narrated at the end of the legend of "Donds". To perpetuate your name, he said a spell before death: "He took the prince of the big onion, four times pulled him as much as possible and released four arrows on the four sides of the world, saying:" Let my name be known and enjoys respected inside The places I fired at my arrows! "

In a number of legends, the premature death of the batyr is stated, and the narrative itself is broken. The death scene turns into a kind of ending. The hero usually dies in the fight against the dark forces of nature ("Estherek"), in the battle with other tribes ("Kondrat Batyr", "Yadyar") or at socio-class skirmis ("Kamith Usmanov").

In some legends and legends, the ending is stated, as life has changed after the events described or how and why people remember the facts of deep antiquity.

Staines and ending create a composite framing, because the work is perceived as a single artistic and whole legend with a certain content and form.

Concost

Fairy tales

As in the folklore of other nations, the Udmurt has fairy tales: about animals, socio-household or novelistic, and magical.

Fairy tales about animals

Novelistic fairy tales

A peculiar genre of the Udmurt fabulous repertoire make up the novelistic fairy tales. In content and form, they are close to everyday humorous or satirical stories. Heroes of these fairy tales: poor and rich brothers, man and barin, merchants, priests, deft and cunning people - do not commit incredible actions, do not fight with monsters, they act in an ordinary home apparel. The main weapon of socially domestic fairy tales - laughter: Human defects are ridiculed - greed, envy, stubbornness, stupidity, laziness, etc. The novelist fairytale was freed from signs of magical fiction, from the conventionality of the fairy tale about animals, from the ancient forms of mythological concepts and ideas. She without allegory and any other forms of allegory exposes deep social contradictions, convinces listeners in the injustice of existing public norms.

Magic fairy tales

Counting

One of the components of the game for a long time is the belonging - Lydavikon - a kind of game poetic miniature, or, as it is also called "Gaming Prelude". The Udmurt term "Lydykonkon" occurred from the verb "Lydjakyna" - to count.

It is the presence of an account is a feature of the genre and forms his poetics. Most often quantitative and ordinal numbers are applied. The use of numbers only the first dozen is explained, apparently, the fact that these figures are most accessible to the perception of small children. The account in counting is used in different forms. Sometimes it passes through the whole text: "ODӥG, KIK, Quin, Nyyl; Vite, Kuhat, Size, Timing; Ukmes, Das -; Proud Soldier Potӥz" - "Once, two, three, four; five, six, seven, eight; nine, ten -; the red soldier came out." Some reads skillfully built on the principle of a distorted account: "Andes, doubled, trintids, four; mines, a monk, foam foam; dwarfs, a dozen". This method arose in connection with the account tab. The prohibition of the pronouncement of the exact number was given the possibility of the introduction of acknowledged elements into the account system, which in the future it was naturally reflected on the gaming installation of the genre.

In Udmurt count, you can also meet works with distorted text arising mainly in a bilingual environment. Apparently, due to the ignorance of other languages, with the use of folklore text, not all words are understandable, and therefore the form is most approaching their native speech, mixed vocabulary is introduced. Incomprehensible, but sonorous words and phrases attract children, and they enthusiastically chant them. Sometimes they are deliberately to distortion, finding pleasure in the very wordness. Hence the appearance of dullness. They are formed in different ways: repetition of words with the addition of consonant - "ECEETE-BECETE"; replace the initial consonants of the same word - "Cherley Berek".

The main feature of this genre is strictly observing the rhythm. Rhythm disappears - the counting disappears. In Udmurt readers, the rhythmorganisy element is most often the alternation of shock syllables. With the help of associations and alliterations, their intonational feature is achieved. In the poetic line of Udmurt readers, consisting of three or four words, is usually at least three and more allterizing sounds. This contributes to rapid memorization, teaches children to a clear pronunciation.

The belch develops the flair towards the tongue, teachs the poetic features of the folklore. Currently, the children's repertoire remains one of the most popular genres. They are enriched with new content due to professional creativity. Their images, rhythm and dynamics are actively used in their work children's poets.

Eskina Sophia

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Udmurt folk tales.

Udmurtia Udmurtia (Udmurt Republic) is located in Russia, located in the western part of the Middle Urals, between the rivers of Kama and Vyatka. Area 42.1 thousand km ². Population of 1.627 million people. The capital of Udmurtia is the city of Izhevsk. Educated in 1920 as a company autonomous region. In 1934, transformed into the Udmurt ASSR. Since 1990 - the Republic of Udmurtia.

Udmurtia, and in particular Izhevsk, who knows the world as a forge of army, hunting and sports weapons. Exposites on the history of Izhevskaya, and military history of the region - the objective interest of Russian andinist tourists of all ages.

Udmurts Udmurts are the people in Russia, the indigenous population of Udmurtia. Fudmurts also live in Tataria, in Bashkiria, in Perm, Kirov, Sverdlovsk regions. 70% of Udmurts considers his native language to be native. Udmurt language refers to the Finno-Ugric Language Group. In Udmurt's language, several dialects are distinguished - North, South, Fevermyan and Middle Tits. The writing of the Udmurt language was created on the basis of Cyrillic. Most of the believing Udmurts are Orthodox, but a significant part adheres to traditional beliefs. The religious views of the Udmurtov, living among the Tatars and Bashkir, had an influence of Islam. Located Udmurts dates back to the Finno-Ugric Tribes of the Iron Age 1 thousand AD. The territory of modern Udmurtia has long been settled by tribes of Udmurts or Voykokov (3-4 centuries. AD). In 1489, the northern Udmurts became part of the Russian state. In Russian sources, the Udmurts are mentioned from the 14th century as Aries, Arian, Wheels; Southern Udmurts experienced Tatar influence, because Until 1552 were located as part of Kazan Khanate. By 1558, Udmurts were fully included in the Russian state. Under its own name, the Udmurt was first mentioned in 1770 in the work of a scientist N.P. Rychkov. The leading place in applied art was occupied by embroidery, patterned weaving, patterned knitting, wood carving, weaving, embossing in Bester. The widespread development of the Udmurts received singing and dances, accompanied by the game on the guesls, the Swirls. In the 18th century, the largest Udmurt factories were erected in Udmurtia - Izhevsky and Votkinsky, in the transformed form, preserved their importance and today. Region has become a major industrial center of Russia. Metallurgy, engineering and weapons manufacturing were the greatest importance.

The traditional exercise of Udmurt was agriculture and animal husbandry. Hunting, fisheries, beekeeping was acknowledged. Udmurt villages were located along the banks of the rivers and were small - several dozen yards. In the decoration of the housing there were many decorative woven products. Udmurt clothing sewed from canvas, cloth and sheepskin. Two options were highlighted in the clothes - North and South. Shoes were braided lapties, shoes or boots. Numerous were decorations from beads, beads, coins. The traditional housing of the Udmurt was a log hollow with cold hay under the batch roof. In the nutrition of the Udmurts prevailed products of agriculture and animal husbandry. In public life, a neighbor type was played a major role, at the head of which the Council stood - Kenesh.

For a long time, the generic units of Udmurts were preserved - Vorzuda. For the religion of the Udmurt was characterized by a numerous pantheon of deities and spirits, among them Inmar - the god of the sky, Kaldysin - the God of the Earth, Shunday-Mumma - the mother of the Sun, and there were about 40 of them. Many ritual actions were associated With household activities: Potton Gera - Plow removal festival, Callery Zhuk - ritual eating porridge from the grain of the new harvest. From the 19th century, many holidays began to timed to the dates of the Christian calendar - Christmas, Easter, Trinity. Udmurts often had the two names - the pagan, given with the advent of grandmother-obstacle, and the Christian, obtained during baptism.

Magic fairy tales in contrast to other types of fairy tales, the magic is basically quite a clear composition and plot. And also, most often, a recognizable set of some universal "formulas", according to which it is easy to learn and distinguish. This and the standard beginning - "lived - were in some kingdom in some state ...", or the final "and I was there, honey beer drank ...", and the standard formulas of the answers "Where do you keep the way?", "Case Torture or I longer with business, "and others. A composite magic fairy tale consists of an exposure (the reasons for the problem, damage, for example, a violation of any prohibition), the dignity (detection of damage, shortage, loss), the development of the plot (search for lost), the culmination (the fight with evil forces) and the junction (decision, overcoming the problem, usually accompanied by an increase in the status of the hero (acceleration)). In addition, in a magical fairy tale, the characters are clearly divided by the role - the hero, a false hero, antagonist, a donator, assistant, the sender, Tsarevna (or Father Prince). It is not necessary to be attended by all of them, and each role performed a separate character, but certain characters are clearly visible in every magic fairy tale. At the heart of the plot of a magic fairy tale - a story about overcoming some shortage, loss, and in order to overcome the anthongist - the cause of the loss, the hero necessarily needs wonderful assistants. But to get such an assistant is not easy - you need to go through the test, choose the correct answer or the right path. Well, and the conclusion becomes most often a wedding feast, the one, on which "and I was, drinking honey beer ...", and the reward in the form of a kingdom.

The fairy tales of animals The tale of animals (animal epic) is a combination (conglomerate) of the separation of the fabulous folklore (fairy tale), in which animals, birds, fish, and objects, plants and phenomena of nature as the main characters are the main characters. In fairy tales of animals, people either 1) plays a minor role (the old man from the fairy tale "Lisa steals the fish from the war (Sanya")), or 2) occupies a position, an equivalent to the animal (a man from the fairy tale "Old Bread-Sol forget"). Possible classification of animal fairy tales. First of all, the tale of animals is classified according to the main character (thematic classification). Such a classification is shown in the indicator of fabulous plots of world folklore composed by Aarn-Thompson and in the "comparative index of plots. East Slavic fairy tale ": Wild animals. A fox. Other wild animals. Wild and pets man and wild animals. Pets. Birds and fish. Other animals, objects, plants and phenomena of nature. The following possible classification of animal fairy tales is a structural-semantic classification that classifies a fairy tale by genre sign. In the fairy tale about animals there are several genres. V. Ya. Prippet allocated such genres as: cumulative fairy tale of animals. Magic Tale of Animal Bass (apologist) Satyric fairy tale

Household fairy tales Household fairy tales differ from magical. They are based on the events of everyday life. There are no wonders and fantastic images, real heroes act: husband, wife, soldier, merchant, Barin, Pop, and others Barina, rich in the owner, lady, deceived by a cunning owner, deft thieves, a cunning and a snack soldier, and others. These are fairy tales for family-household topics. They are expressed in the accusatory orientation; The clergy is condemned, not the following sacred commandments, greed and envy of his representatives; Cruelty, ignorance, rude bundle bar. With sympathy in these fairy tales, there is a valid soldier who knows how to make and tell the fairy tales, the soup cooks from the ax, can overcome whom it is necessary. He is able to deceive the trait, Barina, stupid old woman. The servant skillfully reaches its goal, despite the absurdity of situations. And this is detected by irony. Household fairy tales. In the center of the plot, one is usually one episode, the action is developing quickly, there is no repetition of episodes, the events in them can be defined as ridiculous, funny, strange. In these fairy tales, a combination is widely developed, which is determined by their satirical, humorous, ironic character. They have no horrors, they are cheerful, witty, everything is focused on the action and characteristics of the narrative, which reveal the images of heroes. "In them," Belinsky wrote, "the life of the people, his domestic life, its moral concepts and this sore Russian mind, so oblique to the irony, so simple in its soda."

Lapsho Pedun Lopsho Pedun - Udmurt guy. He is a balagen and merry. If you find yourself in the seduder, you have a visit at him. On the street, go quietly - suddenly runs out due to the gate! And immediately you will easily be swollen cheerful jokes dance. Tell a bike or fairy tale. With him merges in the light of living. Lopsho Pedun - a funny guy, let's be friends with him!

The history of Lapsho Pedun until recently it was believed that Lopsho Pedun, the famous character of the Udmurt Folklore, is only the fruit of folk creativity. However, the local historians of the igrinsky district found out - Lopsho Pedun was actually born in the Gamer district. According to the legend, he managed to find out the secret of life. The Pedun found one of the pages of the Holy Book of Udmurts, at which it was written: "Do not take everything close to heart, everyone looks fun, and good luck will not go through you." Since then, any work in his hands aroused, and he became a source of inexhaustible humor, wit, everyday tricks. Countrymen nicknamed the main Udmurt humorist and the clever merchable, the Udmurtski - Lopsho. That was how the legend was born about a man with a wide and good soul, able to support at a difficult moment and a clarity to protect against offenders.

It was a clever and wonderful person who could easily be overwriting his greedy and the miser owner, to learn ignorily and the Lododar, because he himself was a man of labor. The tricks remained in the memory of fellow villagers, entered the fairy tales, became an example of humor, and humor, as you know, a sign of moral health of the nation. As a result, he became Lopsho Peden's favorite hero of Udmurt fairy tales. Approximately the same as Russian Ivanushka, Germans - Hans, Eastern Peoples - Hajj Nasreddin.

For a long time, it was believed that Lopsho Peden was an invented character of the Udmurt epic, while in the 50s one of the first folklore expeditions Daniel Yashin, the Association of the Department of Udmurt Literature and Literature of the Peoples of the USSR Udmurt State University, did not hear a fairy tale about Lopsho Peda in the Udmurt village. The researcher was seriously interested in the character and since then everywhere, where there was, asked if the locals were known to the fairy tales of the Udmurt Balagure. People told, and the piggy bank was replenished. Later, she was published several times a separate book, reminding readers about the need to continue the search for their happiness.

Research D. Yashin continued employees of the Iron Local Lore Museum. Based on the local history material of the village of Left Kushya Capitalins Arkhipovna Chirkova, they revealed the facts of residence of the real Lopsho Pedune in the Gamer district and were able to draw up a pedigree tree of the Pedor Snow, the founder of which was the Lopsho Pedun. His story began in 1875, when in the Gamer district, in a modest village of Left Kushya, someone Fedor Ivanovich Chirkov was born. The Udmurt version of the name "Fedor" sounds like "Pedor", and in a gentle-simplified form - "Pedun". So Fedor called not only mother, but also fellow villagers. F.I. Chirkova was glad to see on every family holiday and celebration - he played wonderful on the harmonica, there was a wit and kind, he knew how to have fun.

Lopsho Pedeny loves, paroding and actively promoted as an igrinsky brand. In the district local history museum there is a unique exposure that you will not meet in any other Museum of the World - this is a hall dedicated to Lopsho Peduchi, as well as a theatrical program "Playing game with Lopsho Pedago" (Branch of the Museum - Center of Udmurt Culture in the village of Sundur) .

How did the Lopsho Pedun become a red? Picture is the first in front of the house of the Pedune. Lopsho Pedun sits on a bench and on a homemade twin playing an imperious melody. The grandmother looks out the window, knocks the pillow. Flies dust. Grandmother (sneezes). APCH! .. Pedun, everyone is idle? At least the pillows looked out. Yesterday, such a wind was, dust caused - nothing ... You do that in the Dudka you mood! Lopsho Pedun. I, grandmother, not a dud. That is, I do not stand ... I play my grandmother. Like? GRANDMOTHER. Oh, granddaughters, Like Dislike. And who will deal with the case? It is necessary to flip pillows. Lopsho Pedun. Here is a melody to learn, and then I'll do the pillows. They will not run away anywhere. GRANDMOTHER. They will not run away, but then you will not get the day with fire. It's better to fall out. (It is accepted furiously bold the pillow. Pedun is playing. Suddenly the grandmother stops, listens.) Oh, granddaughters, it seems, again the wind rises. Do not bring God, all the linen will take. Collect him as soon as possible! Lopsho Pedun. And maybe it will not take. Here I will do and collect. (Continues to play on a pipe.) Grandmother. Well, what a loaf! I'll do everything myself! The grandmother leaves the house, collects lingerie rave, closes the windows and doors. The wind is no longer no longer, and Lopsho Pedun, not paying attention to it, continues to play. The wind subsides. The grandmother appears again in the window. GRANDMOTHER. Oh you. Lord, what is happening! What kind of wind is? And where did he come from? Never had this! Lopsho Pedun. Wind as the wind - nothing special. (Gets the mirror, looks into it.) You better tell me, Granny, who I look like? On dad or mom? GRANDMOTHER. You look like a slacker, that's what I tell you! You play on a pipe, you look in the mirror, and what is happening around, you do not want to notice. Lopsho Pedun. And what is happening? GRANDMOTHER. Yes, are you blind, or what? It flew the grief unknown. The wind trees breaks down at home ruins, terrible clouds drive us. And in the forests of neither birds, no beasts left, in the rivers, the fish disappeared, the spring was dry. Cattle from the village of NEBO is disappeared ... Lopsho Pedun. How does it disappear? GRANDMOTHER. That's how! Maybe he steals him who. Our men took place in the footsteps in the forest - none did not return. Now in all the courtyards only the baby seems to be left. Who will protect us from attacking us? In the old days, the warriors were - Batyr. From any trouble people saved, and now, it can be seen, translated. Lopsho Pedun. Why translate? And what? Here I will take the sword - any enemy will Opphe! GRANDMOTHER. Here, here, just boast and Most! Lopsho Pedun. Is I bang? GRANDMOTHER. And who? You, look, and you can't raise the sword. Lopsho Pedun. And you try me. GRANDMOTHER. Well, it is possible. See, the fence is lying. Try it to raise. If the stone is collapsed, I will manage with a sword. Lopsho Pedun (looks at the stone). This, yes? .. (trying to raise the stone, can not.) Grandmother. See, you can't die. And our batters this stone into the sky like a ball threw. (Puts on the windowsill plate with pies.) On-ko, you sing, maybe the forces will add, and I still go to the water. Takes buckets, leaves. Lopsho Pedun (sitting on a stone). Think, you do not think the stone - the mind is not necessary. But so that people rest return, there will be little one. There is no power, then the head is needed. I'll go to the forest and find out who does all these dirtiffs. And there I will come up there. If the Silenok is not enough for a fight, then the seamless is to help prizes. (Takes Kotomka-Pester, folds the pies there.) On the road everything will be useful. (Puts there a dude and a mirror.) And a doodie, and the mirror, because it was not without wonder his grandmother gave me. It seems like and gathered, and her head, she is always with me. Going and sings a song about hike in the forest.

Lopsho Pedun Folklie Character or Real Man? For a long time, Lopsho Pedune, Udmurt Merchant and Balaguar, considered something as the mythical as the notorious Russian Ivanushka-fool. But the study of Danieliil Yashina, a researcher of the Udmurt literature and folklore, showed that Lopsho Pedun was not just a character of the Udmurt epic, but also a completely real person! His story began in 1875, when in the igrinsky district, in a modest village, a small kushya, someone Fedor Ivanovich Chirkov was born. The Udmurt version of the name "Fedor" sounds like "Pedor", and in a gentle-simplified form, and at all - "Pedun". So Fedor called not only the mother, but also fellow villagers, not alien to chat and drink with an overwhelmed dune. Chirkova was seen on every family holiday and celebration - he played wonderful on the harmonica, there was a wit and kind, he knew how to have fun. The legend says that one day, the dunes found a birest diploma with the inscription in which the unknown author advised him to live fun, to hope for good luck and in no case be sad on trifles. The Pedun decided to follow the Council, and he followed him so well that soon fellow countrymen called the main Udmurt humorist and the clever "Merchant", in Udmurt's "Lopsho". That was how the legend was born about a man with a wide and good soul, able to support at a difficult moment and a clarity to protect against offenders. www.genro.ru based on udmpravda.ru

Copper man

One day, the landowner caught on the field of a copper man and locked it into the barn. In the barn the window is small, dark quite inside. And the landowner went to other countries to call guests to himself so that they watched on a copper person.

Copper man saw in the window of the landlocking son-shem.

Take the keys to the mother in your pocket, open the door to me, I'll make you good, "the boy says a copper man.

Opticking quietly took the keys from his mother's pocket and released a copper person on the will, and put the keys in his pocket.

It goes along the street of the landowner in a big wagon on the top of the stallion, the tube smokes. Following him, overseas landowners go. Everyone wants to look at the copper person. The gate has stopped more than one hundred crews. The servant opened the gate and let everyone into the courtyard.

Gentlemen, stand in order. Otherwise, no one will see a copper person.

All guests' guests are in line. Empty from fear is neither alive is dead. The landowner opened the doors of the barn, hespped all the corners - the copper man disappeared. Pounced a landowner to his wife:

Who allowed to release?

He grabbed an ax from under the bench and swung on his wife. Acceptance grabbed the hand of the landowner:

Do not kill her, I have released a copper person.

The landowner immediately thrown on that. Guests in the courtyard saw the sweat and laughed. The landowner took the velvet clothing from the acceptance and dressed him in rags.

Go where the eyes look so that I have not seen you here anymore.

We laughed, laughed guests, turned the horses and picked back home.

She walks down the world, looking for work. Finally hired to another landowner, and after two months, the owner's daughter liked him. The people laughs:

The daughter of the landowner with the beggar shovel!

From shame and anger, the landowner does not know where to go. Then he decided to get rid of the employee.

Here, Vaska, "says," I give you three dozen hares to ruin. Only one will lose one - you will get a speech in the heart.

Vasily just managed to bring the hares on the street, as they all felt in different directions. They are hares! And I want to cry - tears are not running. He sat down on the edge of the steep ravine, thought: "The copper man promised me good, but it became worse." And burst out.

Hearing the cry, came to him a copper man.

Why are you crying?

He told about his grief.

Do not cry, I woother to you.

Copper man led him in deep RB. Ahead of the gold hut seemed. Entered there. On the table invisible.

Sit down at the table, "said the copper man.

Vasily sat down and fell apart. When they came out due to the table, the copper man gave him a handkerchief.

If you need to do, turn the scarf, and all your desires will be fulfilled.

True, as soon as Vasily unfolded a handkerchief, the hares were fled by a mig. In the evening he brought the hares home. The landowner from surprise cannot and words pronounce.

Fill this bag with sheep languages, - ordered a landowner, pulling out a big bag.

Vasily deployed a handkerchief, and the bag was filled with home tongue.

"You can not do anything with him," the landowner thought. And he had to give his daughter for the employee.

Udmurt fairy tales.

Fairy tales about animals.

Magic fairy tales.

Realistic fairy tales.

"When an inquisitive opinion of a person begins to penetrate the fact that it is surrounded, there are fairy tales about animals and plants. In them, an ancient man is trying to explain the cause of one particular features of representatives of the world. So there are fairy tales about why the bear is hiding for the winter in Berloga, why Rian Kolos did not at all stem, why the pea consists of two halves, etc. Of course, these explanations are still the purest fantasy fruit, but they have already evidence that a person wants to know everything that he has become impossible to live in ignorance .

In antiquity, a person was largely dependent on the ability to recognize the habits and animal morals. In fairy tales of animals, Udmurt - a hunter and environmentaluc - retained and reported to our days of observing the natural behavior of animals and animals. He treated them as a smaller brethren, although sometimes in something - in force, dexterity, speed - and superior person. Watching luck and failures in communicating with the animal world, began to transfer his experience to other generations through animal fairy tales.

Now we call the fairy tales that for the first listeners was the lessons of hunting, the nature of the bear, who taught with respect to treat the power of the bear, calling him the "master of the forest" and even worshiping him with the goal of backward, to arrange to him. In case, however, it can be deceived: it is strong, but infertility. The wolf is weaker of the bear, but cheaper and more stupid. In addition, he is forever hungry, or rather, insatiable. The wolf is so stupid that even such innocuous animals, like a hare or a goat can be reached. Long-tailed Lisa Vassa in the Udmurt Fairy Tale of the Citra, as in the fairy tales of other nations, flattering with strong and arrogant with weakness, but she is still foolish. Rooster, pigeon, cat without much difficulty winning her victory. Over time, these fairy tales ceased to be environmental learning: humanity stepped far forward to true knowledge. And fairy tales remained fairy tales.

Why and now we love fairy tales about animals? Not because they, firstly, help us to get to know our "younger brothers" - animals and, secondly, allow you to evaluate our own behavior and acts of people around us critically and not without humor. Highly, Balavia, Self-Delicate, Cowardice, Cunning, ascribed in fairy tales of the bear, wolf, foxes and other beasts, do not help us look at yourself and the circle of our friends? Do they eat modesty, benevolence, principled, dedication? Yes, yes and yes! It is not by challenging the characteristic feature of the modern Udmurt fairy tale about animals is the victory of a weak character over strong and cruel: the goat wins the wolf, a rooster or dove - a fox, a cat is a bear. Heroes of animal fairy tales, while retaining traditional habits and characters, these days have gained a new life and perform a noble task: help to raise a new person, strong, generous, riding all the oblique, alien, backward.

Magic fairy tales younger than animal fairy tales. They have something that has been achieved by a person, and what seemed unnecessary. In other words, in magical fairy tales, the dream of the people about the omnipotent, almighty man, living on earth and the conquering time, space, fire, water is captured. It was able to him with the help of magic tools that were working and boring. The world of the Udmurt magic fairy tale strives to be ordinary and fantasticity. Heroes of her on themselves experienced hunger and cold, injustice and deception. Fighting with the need and not true, they are creating wonders: they climb on the sky, fall under the ground, do not burn in fire, do not sink in water. Thanks to wonderful subjects and assistants, they win the strongest opponents. These fairy tales reflect one of the first stages of the struggle of a person with the evil forces of nature, the victory of the tireless seeker and the worker over them, the wealth of the soul and the moral beauty of it.

The wonderful gift received by the hero of the magic fairy tale, cunning and cunning takes himself envious and evil people: merchants, pops, rich. However, the fabulous hero at the end seeks punishment of offenders and again becomes the owner of the magical gifts intended for him. Why? Yes, because the creator and worker people at the time of use and oppression believed in his creative forces and in an imminent celebration of justice. True, he did not know what ways it would be achieved, but dreamed of this in fairy tales. He dreamed of wonderful assistants: the self-self-self-self-taper, invisible scarf, meloding apples, self-bacchanal tablecloth, samoplay dudka, self-toddes and others. They promised him a worthy remuneration for labor, relief of heavy work, longevity, reduction of distances, kind rest and much, much more, why life would have become beautiful and amazing.

The hero of the Udmurt magic fairy tale is not the king and not Tsarevich, not the king and not the king. Most often - just Ivan or Ivan-poor. Sometimes this is the nameless soldier who served the long soldier's service of the king and the remaining orphan in the white light: nor the cole of the yard, no penny for a black day. And this is what is characteristic: the disadvantaged hero is not angry, it is not fierce, but on the contrary, he has a kind and responsive heart, the mind leveled and clear, the hands are delicate and skillful. Such a hero opposes the enemies strong and powerful. Yes, not only confuses, but also wins, as, for example, in the fairy tales "Poor Ivan", "Gundir Inmar and the GOGO Strost."

Why is the hero of the magic fairy tale omniplinary, omnipotent Is it just because he became the owner of fantastic gifts-assistants? After all, the same gifts, hitting inadvertible hands, almost lose their good strength. Probably, the point is not in them, but in the fact that the hero of the fairy tale is usually valid not only from themselves personally, but on behalf of those whose interests he defends his own forests - on behalf of the family, fellow villagers, the people. This makes him invincible and all-toys. Evil, opposing the hero of force in magical fairy tales appear as traditional fabulous kings or merchants, then personify the snake, Shaitanov and God of Inforra. These forces stand on the path of the hero Fortunately, prevent their honest people, condemn them on troubles and extinction. But the hero overwhelms them.

So, we can say that in the magic fairy tale, the main and urgent moments are the struggle, feats, mining. Therefore, all forces acting in it are sharply divided into two camps: actually heroes, heroes in the literal sense, and their enemies. A feature of magical fairy tales is to receive exaggeration, hyperbolization. The difficulties in them are exaggerated so much that they seem impracticable, carriers of an evil principle are irregularities, the possibilities of magical items - innumerable or inexhaustible. But the protagonist is not allocated to the main hero until the time before the time. He has a good heart, sensitive to injustice and folk grief. It is a good heart, and makes it all-way. Thanks to him, he receives magic assistants as a reward, magic objects or magical skill. That is why fairy tales are called magic.

The youngest of all fairy tales in science are realistic, or household. When a person was in full dependence on nature, when his near future, legends, myths, myths, animal fairy tales served as a live book of life, depended from luck in the hunt or fisheries. The experience was replenished, and the oral book about him was replenished. In the magic fairy tale, an ancient man begins not only to share life experience, but also dream of such assistants, subjects, about such a skill that could make it many times stronger and more powerful. A poor man to achieve Malomal well-being, it was necessary to be a clever and cunning, dodgy and clever. Then, fairy tales began to appear about the poor - deceivers and cunning, cleverly inflated self-satisfied and greedy rich. No heroes of these fairy tales neither magic assistants or wonderful gifts or skills. Do not need to wade to the sun or go down to the underground kingdom. And their goals they have earth and achievements are also everyday. They communicated to the extreme to the extreme, seek elementary justice, forcing the rich against his own desire to return the poorly earned by him or his counterparts. It helps them with their only wealth: dexterity, intelligence.

The theme of household fairy tales is distinguished by an exceptional variety. Literally for all occasions, you can find an example in Udmurt household fairy tales. There are fairy tales among them to favorite themes, there are their favorites-heroes in them. So, in most fairy tales vary the topics of marriage hero, happiness, fate.

Especially popular among the Udmurt people fairy tale about the debris of Aldar Ivana or Agaya. This is certainly poor, but a smart man. Recently, he was somewhat fastened to Lopsho Pedun. An interesting story happens before our eyes with this amazing hero. Lopstsho Pedeny's trial remained as a memory of past times as an example of humor, who testified to the moral health of the Udmurt people.

The household fairy tale is a generalization, a typical reflection of life phenomena. And nevertheless, she is a fairy tale. It is not a separate fact of reality. It is clearly trained in the fabulous beginning, the fabulous essence. What tells about, perhaps in some details somewhere with someone happened in life, more precisely, it could have happened. A clever, wonderful worker, for example, could overheve the owner times, two, several times. But this happened extremely rarely. In the overwhelming majority it was, on the contrary: the owner would not be the owner when it did not get fat at the expense of others, that is, at the expense of those who worked.

Some fairy tales give out their age, that is, on separate details you can talk about the time of their creation. However, for the most part, the tale does not detect age. Only a specialist can sometimes solve it. The fairy tale itself is nothing: it is always young, always the pretty, like the people, created it. "

Candidate of Philology H Klima.

One day, a hunter from the forest was returned to the late autumn. Tired, hungry and decided to relax.

He sat down at the frozen stream on Perenok, threw a pester from his shoulders - a barking bag - and pulled out a large cake from him - Tuban. Only bit off a piece - suddenly something got sick at the coast.

Sliding the hunter of the Eschik, sees - lies on the ice of the flap. I wanted to raise her. I looked, and this is not a flap, but a snake.

The snake raised his head, saw the hunter and says complaints before:
- Save me, kind man. See, I have a tail next to ice. Revenue, and not to disappear here.

Sorry Snake's hunter, pulled out an ax because of the belt and broke the ice around the snake tail. Crawled snake as shore barely live.

- Oh, I frowned, buddy! Heat me.

The hunter raised the snake and put it on her sinus.

The snake was finished and says:
- Well, now say goodbye to life, sheep your head! Now I will bite you!
- What are you! What are you! - The hunter was frightened. "After all, I did a good one, saved the faithful death."
"You saved me, and I will destroy you," Snake stuck. - I always evil evil for good.
"Wait, snake," the hunter says. - Let's go on the way and the first oncoming will ask than you need to pay for good. If he says - evil, you will destroy me, and if I say - good, you let go.

Snake agreed.

That went the hunter on the road, and the snake curled the ball on his chest.

I met a cow.

"Hello, cow," the hunter says.
- Hello, - the cow answers.

Here the snake fucked his head because of the hunter's sinus and said:
- Judge us, cow. I saved me from death from death, and I want to destroy him. Tell me what you need to pay for good?
"I pay good for good," answered the cow. - I'm feeding me the mistress, and I give her milk for it.
- Do you hear? - Says a snake hunter. - Now let me go, as agreed.
"No," Snake answers. - Cow - cattle stupid. Let's ask someone else.

"Hello, horse," says the hunter.
"Great," the horse answers.

Snake fucked her head and said:
- Judge us, horse. I saved me from death from death, and I want to destroy him. Tell me what you need to pay for good?
"I'll cry for good," the horse replied. - I feed the owner of Ovat, and I work for it.
- You see! - Says a snake hunter. - Now let me go, as agreed.
"No, wait," the snake answers. - Cow and horse - animals homemade, all their life near a person live, so they are standing for you. Let's go better in the forest, ask the wild beast, take you care or not.

There is nothing to do - the hunter went to the forest.

She sees - grows in the forest of Bereza, and the wild cat sits on the lowest bit.

The hunter was stopped near Birch, and the snake fucked his head and said:
- Out of us, cat. I saved me from death from death, and I want to destroy him. Tell me what you need to pay for good?

Slissed the cat with green eyes and says:
- Come closer. Straight I began to hear badly.

The hunter came to the very trunk of Birch, and the snake narrowed even more and screamed:
- This man saved me from death, and I want to destroy him! .. Now you hear? Judge us ...

He released the cat their sharp claws, jumped on the snake and strangled her.

"Thank you, a cat," said the hunter. "You helped me out of trouble, I'll give you good to you." Let's go with me, you will live in my hut, in the summer, sleep on a soft pillow, and in the winter - on a warm stove. I will feed you meat and drink milk.

I planted the hunter cat myself on my shoulder and went home.

Since then, a man with a cat in a big friendship live.