Ukrainian folklore. Artistic creativity and folklore of Ukrainians The oldest types of Ukrainian folk poetry
To the Visonal Robot: Zentsova Iryna Viktorivna, student of the 9-D grade in the educational middle school No. 292
Naukovy Kerіvnik: Dvitska Natalia Mykolaivna, teacher of the Ukrainian language and literature of the category
ZM_ST ROBOTI
І. Entry. The characterization of the Ukrainian folklore is hidden.
1. Usna folk creativity.
2. Basic signs of folklore.
3. Structure, genre warehouse of Ukrainian folklore.
II. The main part. Typical artistic verbal creativity.
1. Poetic folklore.
a) ceremonial pictures:
holy Kaliti,
spring is holy,
Kolodiy,
great holy
green vir "i;
b) signs of archaic springworms and haivoks:
St. George's day,
green is holy;
c) Russian and bathing pictures;
d) stubble food;
e) family ceremonies;
f) non-ordinariness.
2. Prose folklore.
ІІІ. Visnovok. Poetuvannya і development of folklore in our hour.
Tse folk history, alive,
yaskrava, spovnena barv, іstini,
history, yak open
all life to the people.M.V. Gogol
In a lot of svіtі mi - dinі. Single, more unrepeatable, self-contained form of engaging ethnic light, a unique complex and an original type of national light. Mi ukraїntsі, virobili in folding Minds etnіchnogo rozchlenuvannya i bagatovіkovogo ponevolennya ratsіonalnu company profile seredovischa zhittєdіyalnostі th zabezpechennya spirituality zapitіv Lyudin, vitvorili Especially zvichaїv system vіruvan, svіtorozumіnnya moral rights etnіchnih i estetichnih forms SSMSC skladalisya uprodovzh іstorichnogo rozvitku lyudskoї spіlnostі on the Way to the formuvannya Ukrainian nation and national culture.
Mi is a sovereign people. And from us we should lay aside, as if our mission would be at the seal of the new spiritual values of the Holy Civilization. That, without a glib and systematic knowledge of the national spiritual and material-by-the-side culture, it is unwise to formulate new values of orientation in the minds of state independence.
This is a great spiritual and moral and ethical potential of the Ukrainian culture, as a richly energetic substance of national basic values, as a great opportunity to cry here for the creation of an institute of modern forms of modernization, spiritual culture.
The change of the Ukrainian state to the unmistakability without the formulation of the spiritual independence of the suspension, and the spiritually independence of the transfer of the new system of communism, the mechanism of the operative translation of the new cultural manifestation to the traditional power.
Mi, ukrainian, is a colossal spiritual and moral potential, which is taken into account in the Ukrainian tradition of culture. Our gigantic language is to take over the potential of the state, from the formulated national self-confidence of the giants of the new Ukraine.Academician Mykola Zhulinsky
I. The characterization of the Ukrainian folklore is in the background.
1. Usna folk creativity
Usna folk creativity, and more folklore (folklore from the English word folklore - folk wisdom, creativity) is the warehouse of the artistic culture of the people, whose words are not written. Vivchennyam is engaged in a special philological discipline - folklore. It’s just a matter of time for its wicked character, the broadening and func- tioning of the folk art is asleep, I’m talking about the small dilenks, є the warehouse folk tradition-by-butovoy culture, and then, to lay down the subject sphere of ethnography.
Usnopoetichne artistic word suprovodzhuvalo ludin from її pershopochatkіv, from the hour of vіniknennya movi. It went into life and was lost as one because of the satisfaction of the enticed people to consume from the beautiful and as an organic component of the verity and the glorious manifestation. For their activities, they are also long ago, like primitive naskelny babies of the primordial people, and objects will be put with attractive ornamental embellishments.
Regular recordings of works of folk literature were found deprived of the XVIII-XIX centuries. That, zrozumіlo, richly from the archaic vernaculars of folklore tradition has been absorbed. Ale of saving material, scho recordings of the past, abundant snake, figurative elements of the past. In rіznih genres ukrajins'koho folklore, Especially ritual, kazkovogo, doslіdniki prostezhuyut vіdgomіn pobutovo-zvichaєvih vіdnosin generic fret realіy way of Zhittya, suspіlnogo arrange, іstorichnih podіy chasіv Knyazhnoї Rusі, Tatar-mongolskogo liholіttya, pіznogo serednovіchchya, Epoch litovsko-polskogo ponevolennya Ukraine, Kozachchini , the generous struggle of the Ukrainian people against the foreign struggle for freedom and independence. Create folklore in a certain world to depict important themes, characteristic aspects, the manifestation of a suspicious-political and social butt, to shake the people, their experiences, moods, fostering the very hour, when they were trying to get caught up in the people.
2. Basic signs of folklore
For folklore, the authorities sleep a form of broadening and transmission between people in a way without a mediocre community. Yogo funktsіonuvannya in "yazan with traditional rituals, zvichy, working people, vіdvіllіm, vіn tіnu as viraz the natural needs and singers experiencing those moods. Tilki, in some of the folk legends, the writings of Dzherel saved the names of the authors of single pisens, for example, the little cossacks Marusia Churai (XVII century) and the Cossack Klimovskiy (XVIIth century), which was attributed to a certain age.
At the newest hour of the authors' creations, they have become folklore, more recorded. Ale schob individualny tvir having become a folklore, wine, peredusim, is guilty of being made in the folk tradition, folk likening and singing consumerism, and it is also not uncommon to become aware of the process of broadening the process of making, reworking of chives. Do not just write about all kinds of writers, how to pass in the sight of a picture, orders, send "їves, inform us about the people of the people, and often become aware of a lot of remembered snakes. creation
Otozh, one of the characteristic signs of folklore is its anonymity, that is, the loss of authorship in the process of walking around, while the water hours are the process of collective work - adding "to someone else's beautiful saint" (Kolessa F. Lvivska sleepy verses, 19. ...
We will clear up the evocative collectiveness of folklore, to bring the message to the text є the appearance of the visions of quiet creatures. Choice of folklore is recorded in the various folklore of the number of widely popular and fewer popular songs, Kazoks, legends, references, sending "and then. , anіzh, "in a suspended village", and find another cout of the village. ”The option, which is one of the leading signs of folklore, is to be found in all kinds of families and species - the most poetic and proverbial ones.
The diversity of folklore creations is enchanted with such a specific rice of folk poetry as empiricism, so that the spirit of the process of witnessing. With the help of folklore tvir, the visitor is not just a repetition of a ready-made text, poetical forms, but an unrepentant pre-singular situation, a stage, a special, and a gift of his own - an empowerment. The empowerment of power to all forms of folklore, is especially characteristic of the praiseworthy voices and short peasant forms - prescriptions to dances, young dialogues, if the victor is guilty of promptly responding to the correctness of the correct
Another specific feature of folklore is that we are asleep, it’s a sleepy form of music, shaking, synchronous and diachronous transmission, so that the creation of folklore in the singing hour and the first hour of the day is transmitted through the generation. I will play a role in a whole series of visualizations. It is in the memory of each person in folklore, of individual and collective visitors to take into account the whole wide-ranging discussion of the stereotype of the folklore information, the formation of the plot, the text. It is not surprising that in science it is not surprising that folklore is a mystery memory.
From the same, the characteristic features of folk art, as well as the character of the people of the folk culture and of the past, the contested sphere of artistic literature such as literature, creativity, and also the lack of value of individual authorship - anonymity; the popularity of the culture and development of singing folk traditions, tired stereotypes, natural norms, forms, criteria - that is, tradition according to at your own curiosity, it’s sounding and so specific of rice, like the versatility of texts, melodies of great folklore creations - its variance. In our days, there are signs of folklore to recognize singing men. For example, the broader folklore can be found not only in the sleep, but in the letter form, as well as for the additional fun of the community - presi, radio, television. Often, authorship is fixed, and the creator can record the tale, which in a written viglyad is consumed by folklore obig. It’s not easy for people to lie down and create literary promenade, especially quiet authors, how to create with folklore poetics. In the whole process of new folklore, there can be a lot more of a difference in the way of life and the interplay of individual and collective, traditional and new. With an unconventional mindset, the creation of folklore (folklorization), following the laws of the traditional tradition. Folklore functions in a wide community with the active participation of the people. In the course of the whole process, the important role is played by some of the specialties - in the so-called folklore - gifted by the spy, the wise early people, who are taking the significant repertoire of the Kazakh folk, the repertoire vmіut meysterno bring them to the auditor. It’s not very spostering today, but in that group, in that group, people see people who are sleeping in tsikave, until now, kindly, with the popular word.
For a long time, the role and significance of such people were bigger. The stinks lived in the skin village, they tricked, they poured, the stinks banged in the skin herd, the functions of the old people, the leaders of the youth communities, Such talanovite specialties, spawns of folk sports, kobzars, lirniks, kazkars, often appear as the most active sports folklore. For example, vikonavtsi of the Ukrainian People's Duma and historical songs - kobzars - melodiously, as I respect the past, they are the main creators.
3. Structure, genre warehouse of Ukrainian folklore
Usna folk literature є one of the forms of suspicious svidomosty, uzagalnye vivitelnoy dosvidu, viraznik collective svitoglyad and esthetic instillation to action. In folklorі znayshli vіdobrazhennya rіznі Show zhittєdіyalnostі Lyudin, її materіalnі th duhovnі require іstorichne Butt, sotsіalnі vіdnosini, harakternі realії sіmeynogo i Gromadska pobutu, fіlosofіya, vіruvannya, relіgіynі, moral and etichnі, zvichaєvo-pravovі nastanovi, estetichnі іdeali, lyudskі experiences i nastroї ...
Falsely considered to be a zmistu і formal sign of a rich-faceted and large-scale national folklore array, classified by types, genera and species. Ukrainian folklore is composed of two great children: the poetical (verse), the most beautiful twists and turns in the senses; prose, about "one kind of information about artistic creativity: kazki, legends, perekazi, sleep reports, anecdotes.
You can become aware of the third type of artistic verbal creativity in Ukrainian folklore - the dramatic one, which appears in the form of okremikh dialogues, and scenes for folk theater, igor, vertep, and so on
II. Typical artistic verbal creativity.
1. Poetic folklore
Poetic folklore. A characteristic familiarity of the Ukrainian folklore is the form. Wines are stored in different species groups. Tse, peredusim, folk songs. The stench was published at the number of members of the Ukrainian folk songs. Aleksandr vidannykh vіdobrazhenie deprived of a part of the winners of the hour of the fall, the records of which are taken from the state and private archives. Still a lesser part of it - in spіvdnoshennі we live, real, truly immeasurable wealth of folk sentiment.
a) Rituals
For walking, wicked, watchful and functional instilling "all sorts of richness and versatile folk material, in their own devil, they fall into low groups and cycles. with calendar and family. It is a ritual sentiment to lay down to the foundry of folklore in the zagal and Ukrainian folk art of zokrem. won a good guard until our hour; in its wickedness, melodies of formal signs, it conveyed rich elements of the archaic, to that, it’s a long time ago I passed the rite of protection, it became unimportant to it, as it was enveloped in folk traditions.
Calendar rituals of nature, saints, saints, in ancient times Mali, on the basis of deities, the forces of nature, forgetting about the life of the people, the year of life The language of the cimes in the calendar ritual songs was given to the chliborobsky motives. It is more common to see in the Ukrainian folklore calendar of the winter-new cycle - Christmas carols and generous, springtime - springtime, transitional time between spring and summer - Russian, summer - bathing, petrish. In Polissia, the first cycle of autumn saplings is displayed, the display of which is dated to the ages of autumn: if you "take a potato", "tipe an lion" and so-called. (Pavlyuk S.P., Gorin G.Y., Kirchiva R.F.
Christmas carols and generous songs are great songs, as with their roots they play great before the Christian past. The stench was confined to one of the head saints of our ancestors - the day of the winter songstations, the songwriting, which in yyavi marked the turn "for spring" (M. Hrushevsky History of the Ukrainian Literature. In 4 volumes K., 1923 -1925, T. I., p. 15.); the victory of Sontsya's life force, light and life over the winter haze and deaths by nature. Bagata of cleanliness, rituals and rituals of the Holy Epiphany and the revival of the Holy Day of Christ in a meaningful world was transferred to Holy Christmas, Novy Rik, right up to the Epiphany (Holy Jordan). repertoire - carols and generous.
The long-standing name is "Kolyada", as it will come and go to our people as the name of the Holy Mother of God. The word "kolyadka", as I respect scholars, is the old way of naming a new rock among the ancient Romans and among the guests. The name of the name has taken root in the majority of European peoples, the rise of the words "Yansky. Vona is seen in the old Russian dzherels."
The name "generous" is the name of the only one in Ukrainian folklore. Kind of presenters of Ukrainian Christmas carols and generosity (O. Potebnya, V. Gnatyuk, F Kolessa) didn’t accept any of the most important ideas in common names, they respected them as synonymous, but generous Ukrainian ) evening ". Aleksey also mentioned how to name the singing part of the ritual repertoire until the hour of the day: Christmas carols - on Holy Christmas, and generous - for the Generous Vechir, for the New Riviera or another, earthly for the end of the day. "The zesty forms of folk carols and generosity of the authorities are signs of great antiquity. The first manifestation of the people, the linguistic corruption of the heavenly ones, the forces of nature and the so-called." (Mitsik V. Kasha na Yarila. Ukrainian culture No. 5, 1993, p. 14). The axis, for example, is how to appear in the old Lemkivska carols on the cob to the light:
If there is no luck in the world,
Then the sky did not float, nor the earth,
And on Lem Bulo Sinos the sea,
And in the middle of the sea of greenery,
There are three little pigeons for the little one,
Three little pigeons to please the radiance,
Radonka please, yak svit dream.
For a long time, carols and generosity have been preserved for their magical, poignant day, majestic pathos. They have the bazhani state successes, goodwill, goodness and happiness as a reality. Gentlemen "to sit in the new svitlitsi", "the gold of the seed", the rakhun "the flock of goodness", at the new "will all the sexes", "the plows are all gold", "all the cedars in the yard", "all the horses of the crows", at the table - bazhans guests, and on the floor -
There will be coins, like stars,
There will be stacks, like stacks.
All the seven members were hunted by the people of the folk obkolyadovuvannya. the Ukrainian people against the Tatar-Turkish attacks and the Polish gentry reluctantly. At the hour of Christianity, the deyakі language elements of folk carols and generosity have become aware of the singing wines, especially from a direct time to the Holy Merry Christmas. There were Christmas carols and generosity, as they runtuated on biblical plots. They had a story about the people, life, torment and death, the resurrection of Christ. і they brought to our hour an intimidated archaic witchcraft and a poetic form.
Folk carols and generosity do not go to waste with the church carols of the author's, book prowess, which now most often visit a new-born saint. Voni vіdomі from the XVI-XVII centuries. and through the church that school expanded among the people, gained great popularity. "Church carols (" God is great "," A new joy has become "," God is giving birth "to those richly ones) I want to see the zest and form of the folk new cycle "(Mitsik V. Kolodiy. Ukrainian culture № 3, 1992, p. 11).
Holy Kaliti
Oh, Kalita, Kalita,
Why is the Vitita?
People's song.I will come at the Vicontse with a clear sun
I'll sit at the table with a clear dawn.
Christmas carols.
Falling sun on heavenly pruz. All the lower above the earth to kitten. Light of the day menshaє. Dark nights I end up. That does not fall into the hands of the people. At the end of the period of the most extinguishing of the nature of the stench, bringing life to optimism, exalting with the soul, reaching out to Sontsya_Kaliti, enlightening his creative power, whitewash and good, which was infused in the witches and passed on to us from the spirits. It’s an hour of stench to ride on the "fired horse" to Sontsya, and to the whole lot of light they will notify: "Good, good luck Kalita! (Mitsik V. Krasne syayvo Kaliti. Ridna school number 11, 1993, p. 23).
The price is sacred on the slopes of the Right Bank of the Ukraine until the hour of the transition of autumn to winter - from 13 to 14 breast. The old style fell on the last day of autumn. I wish so sacred Kaliti did not have such a great rosvoy, like Kolyada, Velikday, Kupailo, even after the artistic zmist, the figurative-compositional structure of the rivnotsinne. I am aware of the nature of the changes that occur as a result of the fate.
I wish people thought and thought sacredly the same way, in the science of literature, in the 20s of our capital, a thought has been approved about the relevance of St. Kaliti to the Sleepy cycle. The art proclaimer Vadim Shcherbakivskyi, putting him on a par with the saints of the primordial saints of the Ukrainian people. Until the Easter eggs, they were brought up to the attributes of the Dormouse cult, the one that was taken from Kalita, Kolodya, Velikodni, Kupail.
Out of the natural intelligence of the saint of the Sleepyard cycle in the Ukrainian people, the elder of the Uman region, Boris Bezvenglinsky, wrote: without the need for scientific scruples, the chutti were able to guess the month of the most and the least stress of sleepy energy "(Mitsik V. Krasne syayvo Kaliti. Ridna school No. 12, 1993, p. 18). Seemingly, the linden is the least in the middle of the year - 307.6, and the breast is the least - 43.7.
The sun is on the heavenly pruz. All the lower above the earth to kitten. The extinguishing power is heat.
The girls are taken from the hut bilostinniy on the holy most pure. Rise out in the villages of our region because of the Kaliti vypikannya - the best sign of the Christmas celebration.
It’s baked from a good test in a thin crust. ("Rik ztonshivsya" - people seem to be). For a long time ago, for the shape of the round і splash, the pershokhlіb was associated with the honor of the Sleeping Deity Korsh or Khors. In its foundation lies the root "kor", the same as for the word "cow". Otzhe, Kalita treba vitvoriti so, wona bulla, mov the sun is redder. Aje vona is the image of a vichnogo sanctified, a symbol of yogo about tsiy pori rock. Around her, all the steps of the action are wrapped up.
Dovchata with the lord just mix up, add an egg, honey, poppy, abi Kalita with a delicious bullet. One thing is easy to rocket, one pattern is spikelets - prominters, twirling twirls. Kalita, yaku bite, timid one. What more people get to know the saints, more teeth on them, make more sense, more bite. Near a number of Umanshchina villages (Grashi, Tomashivka), they turn Kalita up to the table. Otikana with viburnum, you sit on the table all evening, like a symbol of a saint, like a detached house of Sontsya. To bake cakes of menshi, like an axis at Kobrinov, Zalisky. Oh, in the midst of the divine, see the muddy from oneself to the sign of the fact that it's a holy gene! Yakshcho Kalita roast with stuffing (p. Pavlivka Druha), then cover the cake with boiled cheese with grated poppy seeds and honey or zukrom and cover it with one more cake. According to the new ones, the patterns are also victorious: teeth, rocking chairs, spikelets - and all the same at the viglyad Sonya. Buvak, watered Kalita with buryak kvass (village Gulyayka, Kobrinove) із tsukrom. Sintered, won’t be a chervona, move the sun at the descent.
Firewood in the stove is laid out cross-navkhrest. The whole day of the need, the lumbar was on the lomachtsi just like that. Savoringly, navskіsnykh chrest in the folk art є a symbol of the sun and fire. He also designated the months on the calendar from the land of the meadows to the 4th century.
An important ritual action is the distribution of firewood. Aje vogon zd_ysnyu is a sacred form-making act - vipikak Kalita. Oto do yo order:
"Burn, fire, it is clear, bake us Red Kalita! They bit me and did not know grief!"
If she puffed up in the fire and attacked, it's time for Kalita sajati. Before the tsim, sprinkle water on the road for her. Kotras і from dіvchat bears kropiltsa і, rippling with water, ordering:
Voditsya, student, sprinkle the road to the stove from the threshold, and from the stove to the stele, sprinkle the road to the stove from the doorway, and from the stove to the stele, sprinkle the road to the stove and the fun.
If you plant a cake near the food, the girl will be in the same place with the same water, and then with one towel and vitirate on the sign of honor to the social right. There is water and a towel here.
With the water of the lord, I imbue the skin of the girl, that know it:
Abi vi buli red-beautiful, like our Kalita! The schob was so gloriously baked, yak you worked hard!
Immediately in the oven, cook porridge and porridge. To her, add some poppy for relish.
Poki Kalita is baked, the girl goes to the podvir "I am a hemp seed" I am. Tse symbolic sivba є move the first crochet on the way to the end of this "i."
Potassium radia,
I am sitting on hemp,
I am dragging,
Bo zamіzh want.
Give, share, nobility,
Z kim life of mother.
Earlier, buvalo, if there were some people, like walking in the street, hitting the ciu sivba, pushing the power: "Dvchata, pozichte harrow", "Harrow at all, go outside all." Sem "I, as it stays, the girls are guilty of being thrown in their bosom, but on that rik go out.
Tim for an hour Kalita has already sintered. Mister, I am ennobled by a meaningful act, I will be great, I will make a round, I will stockpile, with promises, I will measure it with chills. It covered the whole light with beauty and warmth. She exaggerated the donkey. From hand to hand, wandered out from the devil to the devil as much as on a reason, those who are on the road. Denne's light fell on the backs, and now Kalita is in the ass, and in the souls.
The pattern on the cake-Kalita is also promoted about the light-bearing essence. І about the spiritual and great artistic vitvir. Kalita in Vishnopol pakkotit with twisted little ones, prominets all around. Kalita iz Zalisky zovsim іnsha: playing with teeth, moving promises. Є y okata, more on її area є pits are eyes, berries are inserted into yaki. Along the edges of the cake there are also teeth, but all the middle dirki are dumb, and they cheer for "vuho". With little twinks and little sonechki, make Kalita healthy near the villages of Onopriyivtsi, Pavlovtsi-2, Legedzin, Vesely Kuty, Sokolivochtsi.
To rozmaytyam korzhiv to be glorified by Kobrin's hlibotvori. So, in essence, Kaliti's classic images with no artistic options. Here, it’s not Kalita, it’s like it’s near the village, then it’s a new dawn, a painter’s freedom. Kalita is not just a cake, but a palah kotyuche sun. Along the circumference of a new area, the khvilka is endless - it’s a matter of ruin, of life, and the open in the middle of the spacey peel on some of the sides of the light and space, like a card.
One Kalita is a toothy-prodigal, the other is the mov of the gun, and the third is the dawn of the eight-bargain. This symbol is the main artistic element of the mayzhe in all genres of folk art. Axis is a great cake. Yogo continuously twisted seven spikelets of an arched sun. Handrail from rokhovy є th Rostov Kalita. Behind the shape is the 15th promenade of the sun. On the skin teeth of the exchange - on the berries of Kalini. From the center of the opening there are spikelets coming in: the stench is growing, reaching out to burn, I want the images to be flat. Along with them - three prongs with two viburnum berries. The same is Kalinova Kalita! Effort of artistic comfort to establish here the main creative symbol of the Ukrainian art - the eight-change dawn. Dignity is like a dream at the Hutsul pass, so you can tell about the spirituality of the imaginative movement and the belonging of both to the Sleeping cycle. Truly, how can a child play with:
"I filled it with my sun, and spovit it from my life."
As in the names of the vitvors, the preference to the sun can be seen at once, then in the actions of the others, the symbols are promoted. Along the edges of the cakes, they grow on equal-sized parts, the skin third of the cakes should be bent to the middle, and a rocking chair is placed on top of them from the past. To pretend to be colo, like all the middle to cross two rocking chairs.
Chrest is a permanently creative element of the mystery of historical cultures - tripil, chernyakhiv, old-fashioned yanskoy, as well as in all genres of Ukrainian folk art.
Desceau to visit Kaliti near the Zvenigorodsky district. Near the villages of Popivtsi, Stebnoy, Khlipnivtsi її vipіkayut with filling. Before the speech, in Stebny won the name of carpet, which means thought, metikuvannya. Itself in the minds of the mind, writing about the word I. Kotlyarevsky in the "Eneid":
About my little child
Driving the carpet over the music ...
Well, show your mind, your heartfelt sound, show you Kalita vitvority, and with a thought, tighten up that taste of it. Suck your soul up to the light!
A rocking tista on a carpet, a khvilkoy povita - the sun of the image, and from the sides of the little goose fly from the lights, like a light and heat. The other, the steep ruch, is designated as the spiral, and the vertuti - the twists around the rug - give rise to the continuity of the wrapping. Gusochki are a fun element. They will make the cow feel healthy, їх vipіkayut for the gift. Vertuti is a really caroling girl. Oh, bake only on Kolyada for the gift of quiet, who to bring supper: kolyadniks, supporters. On St. Kaliti, the twirl will increase the view of the day. And here you can hear the motives of friendship, as they sound at the warriors - the cich of symbolized acts-pragnennyakh, okremikh actions, with the terms of the clear-red Sontsya. A mustache is necessary for a human life.
Garno chilled і Kalita, anyway, as it seems there, "colitis" from Khlipnivka. Vaughn about "Omna, with the great pidkovopodіbnim" vuh ", sob bulo for scho pіdv" yazuvati. The teeth of the combs on them are decked out from the rhombuses - the stench in the folk art symbolizes the likeness. Otzhe, de є light, there is a mustache to give birth. There є beauty and life in blood.
So it is: Kalita in the skin village, in the skin donkey, with light winks!
Until the preparation of analogous traditional chlibotvoriv vatnі women near the villages of Bagatyokh district. Tse і Motrya Yakimenko (Vishnopil village), і Yakilina Ratushnyak (Kobrinove village), і Olena Bagriy (Pavlivka Druga village) and іnshі.
- My dear, our porridge is ready?
- Ready, girl, the mustache is ready. Yak bachite, і Kalita is caked, and the porridge is cooked. We will chim the holy Kalita of the creation.
And then the lads are on the way.
- Good evening! Be healthy with Kalita!
- With the gold Kalita, with the holy presbyter!
- Thank you, be healthy!
- If you have taken your pick, only one day for Kalita,- even gentlemen, and on the heart of the strichtsi do not go up in front of you.
Nazustrich yomu - the lord of the porridge for the vishitim towel:
- Our Kalita, otse tobi porridge, and give us beauty and strength, so they lived gloriously in light.
- Otse so Kalita! Glorious that red, on the weight of light is beautiful.
The cotton pads will help you to eat up to the bastard. The first axis is already hanging on a red line, like on the heavenly promenade. Lovingly looking around її, the girls fix the sleep-supply and before them come to all, hto є in the hati:
Oh Kalita, Kalita,
Why will it be a whit!
- Oh, I’m spovita,
Oh, I'm filled with sun,
For red color
On a white light.
The melody of the song from Vishnopol, as Stetsenko has brought to our days Yalsovet, is intertwined with weights of happy songs and carols. Tse, vlasne, viplya from the very wicked saint, in the fire of young hearts, in the fire of young hearts, in the fire of friendship, angry in the fire in sleepy, in the fire of light, creative life.
To obey is the main act of the saint - kusannya Kaliti.
The guys were already in order: the soot were added and brought to the miner. They beat Kvachik. I steel on gats kolokaliti. Її protection є representatives of the cherry, wise, light, and the stench lead the show. If I don’t dance, I don’t know when I’m kicking Kaliti on goodness. The hlops are already privlyayutsya, de tse that kin, scho galloping by the fire. Gentlemen to wine from the stove - in the fire speeches - horns and kotsyubi and carefully put their cross-backs, so, the kotsyuba bullet from above. Vzagal kotsyuba and stag, and also a shovel, do not throw nicholas, but only put. The stench is ready for a colo of stoves, a colo of vognischa. The fire itself is like a messenger in the fire of the heavenly, and all of its attributes have been entrusted to the priesthood, and to that they have been chanuvalized.
- Who will go to Sontsya-Kaliti?
- Allow me,- the Yunak speaks out.
- Todi vitantsyuy horse sob,- like a clerk and a treasure trove across the stag.
- Dancing at the threshold! If you put a kotsyuba chi not in time with your feet in dance, I will smear that in soot.
The girls are changing, I’m singing, I’m talking:
- Maybe "Konopelki"?
- Ні, for the boy only "Bunny-cheberyaichik".
Oh, millet on the mountains,
Sitting bunny
Win nizhkami cheberya,
Yakbi is so nizhki small,
I used to cheber with them,
Yak that bunny.
For millet, I talk about wheat, about buckwheat. Yunak, behind the first three rows of songs, stepped over the kotsyuba and stag, and behind the three rows I hoisted the dance, turning his legs over the cross-back through the speech.
- Garno Vitantsyuvav.
- Now saddle the horse.
Let's start dancing right. Cotton "sitlak" kotsyubu, move a horse, і "їde" to Kaliti:
- I go, I go to Kalita kusati!- Spovіschaє vin about svіy namіr.
- And I will soot piss,- in the same tone as youmu scribe.
- Pisnesh chi ni, and I'm on a white horse and Kalita me,- sang as a Yunak i, pidstribnuvshi, biting Kalita.
With. Order Riga Umansky district as follows:
- I go, I go to Kalita kusati!
- And I will be on pizza.
- And I will bite!
- And I'm peeing.
Kalita is savory, having tasted it like that, my soul felt like a sun. Dіvchina take care of kotsyuba і by night until Kaliti:
- Didu, didu, Kalita kusati go.
- Do you like it?
- Z Kalitvi.
- What do you want?
- Kaliti.
- Aren't you afraid of bloody stuff?
- I'm not afraid.
- Todi sit down.
Without thinking, there you go. Kalita is in the mountains, and the dvchina is below, and the right to be part of it. Anoint with soot.
- Appreciate you for those without a song, and I dance until Kaliti has gone.
The girl and the boy are familiar with the "Bunny-cheberyaichik". Yunak dances and niyak doesn’t eat to the beat, I’ll get either stags or kotsyuba. Pisar from soot in darkness is already here:
- That is the dancer, the one who knows at the reshty.
- Bachu, I’m not being robbed to dance. I haven’t prepared myself to the saint, - even a scribe and signify him by soot.
- Go to the bush and dance in the vicinity.
- I ask you to drink for me "Konopelka",- there is no need to ask from the lads, and the melody of the song from all overgrowths comes to light:
Someone else's women take hemp,
My chepuruha will not think.
Vaughn is rubbing that crumple.
Vaughn think, why blow up,
Vaughn think, shit gad,
My share of cursingє.
Oh, shchob tobi, share,
That butt tobi, share,
That I gave birth to
In the woeful grief.
For great flour,
But I took a chepura,
Chepuruha taking -
Missing navigation.
Vesnyany is holy
People's rites and rituals, in the "language of spring awakenings of nature, super-joyful with spins, games and round dances, I will call the home in Ukraine - spring flowers. In Galicia, they call hayvki (" gagilki ") . Zelene vir "i. Ukrainian culture No. 3, 1993, p.9).
Traditionally, spring women spied (grated) to promote spring, fix it from Holy Annunciation (April 7), and go to Street (15 fierce), if according to the populist calendar "winter in summer develop culture" (Mitsyk Ukraine 3. .thirteen).
Kolodiy
Spring has started from winter. Spring is at the chavnik, winter is at the sanchat. First of all, life has come to resist cold and warmth, darken and light. A fierce winter with frost and notice, and spring warmer smiles. People marvel at being angry against that order:
- Trees, do not trek - Vodokhreshchis are gone.
Yaka b didn’t make it dark, but the light day was getting better. Until then, I have known for a long time:
- Light up in the dark, don't be helpless!
Here, there, in the blue heavens, it is innocently where you go: one advances, and the other rests. The chumatskiy shlyakh walked into the fire. A wheel wobbled one by one and wobbled, wobbled ...
The winter spirit has begun to enter. Warmth. Zadzyurkotila water. Gomon filled with merry. The girls slept in the donkeys of the young ones:
Verboveє wheel, wheel
Popid teeny swayed, swayed.
Popid teeny swayed, swayed,
For Herman ate, ate:
- Kudi їdesh, German, German?
- At fairs, my pan, my pan ...
At this fair of glorious girls, they play around in vatnost. If a recruiting wheel comes in on a friend, a ledar will appear on the commanding merchant.
Kolo dіє - winter is coming. We picked up the lads at the evening party. We sat in a circle. The girls are fixing the springtime and naming the name for whom to be arrogant.
By wheel, by wheel
Sonechko is up the hill.
Hear, Ivane,
De blue gule.
Listen to a couple. If the song is the valley to the soul of the girl, the dove will fly to the dove. Bere divchin to Merezhan Khustin and pinned a dear heart - "chiplyak block". The khustinka was wandering a young heart, she was "yazuvala".
The girls were distributed among the children of spring women. Winter was coming from that sincere vison. Saying goodbye to her all at once there were dumplings with the sire that is at the butter.
I feel good in my soul, and it is masculine on my lips. As soon as they took off the axis of the little pisenka, then there was also a sign: it's time to go.
On the block went -
I looked around.
On the well of a bullock -
Compassionate.
And from the pads went -
Tsiluvalasya.
From among the most obscure ideas of folk poetry, Kolodya has been brought to the fore in a long time Ukrainian. It was meant on the transition of winter until spring, when the sun came out, as all the food and drink came about. Qia is natural zmіna bula is included in myths, rituals, songs.
The artist Vadim Shcherbakivskyi, until the Easter eggs, went to the attributes of the sleepy cult - the one that was taken from Kalita, Kolyada, Kolodya, Velikodni, Kupaili.
The first three are holy, like bachimo, sleepy prakorin.
Vishnopol has such a springy:
Oh, I'm on the well,
Blinked at the boys:
- Guy, guys, guy,
Garni brivonki May.
Garni brivonki may,
I beckon them lads ...
The dream-wheel of a cat was far away from the heavenly vastness. Yogo pidhoplyuvav in the fire. The stench caught up with the cart. The wheel went up to its axle. Dalі in the chariot harnessed the book and vіz її in the heavenly distant and vysokostі.
Tsei vidgomin old words "Yanskie viruvan vbachayut at the halls of ritual activities, like memory" yataut at Kolodistoy. Here the people celebrated sacredly as "Kolodiy was born". Then we go down to the ground. Kotras from a female was crossed by a thick-eyed Cossack and in a white retinue "I went on horseback".
And already spring, and even red,
From the strіkh water to a drop.
To a young goat
Mandrіvochka smells.
Having made a goat
The field is clear,
The little girl will follow him:
- Come back, falcon!
For the painting, all three vigukuvali: "Kolodiy ide!" The women gazed at the blink of an eye, fumbling:
I'm on you, Kolodiya,
I have all my hopes
And without you, Kolodiya,
I don't see anything.
The words "the gods of yanskie, who invoked the dormant power and energy, s" appeared in the beloved and on the beloved horse, and our saint - beliy. Sama, for the manifestations of the ancestors, carrying the sun with the sky. I moose in folk ceramics igrashkah (For example, like an axis in whistles from thunder in Uman region), to turn out to be withered from small letters on the sides. Obviously, it’s about new words from "Vles-knizi", I found the words "yanskiy memory" in writing: "I am fond of the glory of surazhzhu (sonyachnu - V. Mitsik).
Before the hour of the hotel, they tried dumplings with sir, sour cream, milk (at the same time, cows were calving, cats were boiling, goats), women showed them, and painted Easter eggs. From the very beginning of the day, they repaired the rosmalyovuvati and glorify them with the sun-colo. In the middle of the pattern most often there were "half-face", "braid-face". In Romanivtsi, the symbols of the sun are called "dawns". And there were widened Easter eggs with "trilisnik", "lamanim chrest". Immediately the women exchanged themselves with Easter eggs, gave them to the children, for those it was so great, a sign that spring is not coming.
Oh, I’m small, I’m mute.
I sold my pysanka
I sold my pysanka
I picked up a penny for the music.
Pysanka wrote throughout the spring in saints right up to the Green Week. During the visit, the women behind the signs figured out, as if it would be spring, as if you would bring me hopes. At the brilliance, gaiety, life-long spivankas, passing the evening.
Oh thank you, Kolodya,
Pick up to buy.
Hosting, tsіluvali,
The lips were already angry.
If the sun is so high that it is not caught, then all around will become blessed and green.
Crochet wheel, wheel
Vishche tina stood, stood.
Vishche tina stood, stood,
A lot of diva bacilli, bacilli.
Chi bachylo wheel, wheel,
Kudi mili poykhav, poyhav?
Kudi mili poykhav, poykhav -
Behind him the grass is green, green
Y dibrovonka is cheerful, cheerful.
People live hopefully for the garn spring - warm and quiet. Quite a change in the nature of the stench to exalt and glorify. Spiritually, it’s impossible to engage in creative work, and the earth seethed with beauty and prosperity.
Great day holy
Gaivka dated to the Great Holy Days. Viconists of spring women and young women. For hours of totalitarianism, since the folk traditions and rituals were passed over and forcibly victorious by Vladyka, the spring girls, such as the rituals of the songs, slept in the middle of the older women. The very stench in the bagatokh regions of Ukraine has become the bearer of folk traditions.
Zelene vir "i
A colo of Viria was covered. The gates of the yogo came - birds flew to the Earth with the winds of Spring. Polynuv with them and the messenger of the descendant of God - Vir "yan. I picked up all the policemen-vir" yanochok, Daughters of names, and taught the stench of the people of Denmark, who, for good reason, bother with the early word from the word Sontsya-Vila. Viriyu, and people asserted this with a message:
Vir "yane, Vir" yanochku,
Vir "Yanova's daughter.
I got up early
Vmivala b_lesenko.
If Vir "yanochki-vesnyanochki removed the Earth into greenery, Vir" I sank from heaven to the skin yard. The joy reminded me of a dovkilla.
Zveselіlo podіr "I -
Virya has come greener.
Knew todі Vіr "young women quit-vіnochki and nipped them on hіllya, but they themselves nourished leafy. Zradіlі people thought about curing wіth hіllіm hіt, whіlіvі fіd dakhіm, in the greens and zealous people became at Viriyu. The blessed mova, which flowed from the Somogo Heaven, was magnificently passed from mouth to mouth. That boolean pobozna mova - Powir "I am.
Spring gave its gift of greenery to the summer season. The girls were holy at the little girls, the princess's mother at the kingdom of green Nature. Pisnі-prayers drove up to a high degree: the zvivistі little hemstitch passed at the hike-molіnnya:
Podleshnik my greenery,
Oh my meadows are all green,
Oh, if you grow up, if you become green?
- Oh, I’m a broken board,
And I am green becoming a red son ...
Gene there, at the valley of the wines, since the planet was a temple for our ancestors, and the coast of its sprout is sacredly rooted in Nature - Zelena Nedilya. A number of archaeologists (V. Danilenko, S. Bibkov, B. Ribakov) vvazhaє: the whole day they celebrated more and more hliborobi hours of the Tripilian culture for a thousand times. ”Our ancestors widely worshiped green nature, lovingly painted trees "They used to call them vichy rushniks. The same Zelena Nedilya came to us like the spiritual decline of the ancestors" (Tkach M. Zeleny svyata. Ukrainian culture No. 7, 1995, p.10).
The Christian Church coincided with the time of the Holy People's Holy Day, the Day of the Day, was given to the chase. One of the zealous ideologues of Christianity - Kirilo Turovsky - angrily wrote about the tse: "Bisіvskі pisnі, dances, tambourines, sopіlki, gusli, squeaky graili zhakhlivі rusali".
Have svyatya spivzhili name of offense, ale the Christian attributes still did not pass. Pisnі, scho they slept in such days, so they are called: "Rusal". For a long time, people call the price sacredly Green, or Klechalnoyu, Nedilya.
Homeland at Klechalnu Saturday especially dbaє about the beauty of the hati. Mothers tidy up with towels, girls put lovage on the windows - abi boys loved. Daddy with blue spikes of sycamore, lime, birch bark, maple, close up the hut, piddashya hliv. Shchepravda, now the trick is rіdshe, ale over the doorway and near the cottage hati klechannya chіplyayut obov "in a language.
Cover with thyme and cover with a tablecloth. Quite a little sleep and lavas, topped off - I didn't have a headache. Its smell normalizes the roof "yang grip, I tease the soul. On the lavas, on the windows, put the same trees. Let the fragrant zilli be thrown on the lavas - crap, like, for the povir" holes, mermaids were even afraid of.
In Lviv region, mothers punished children with wine for thinness on a pastoral.
Mom woke me up
I asked me so,
Abi I'm picking up the quotes
Thin on wines.
- І bi-ste vіnochki vili,
Thinness namaila.
Yak will be cheerful
You’ll be healthy.
The rusal time came to the days of the lita. They died, not sanctified by the spirits of cosmic forces - Heaven, Light, Water, Earth - souls lived in rivers, lakes, and at night they amused themselves in their lives, played on willows.
Yak and Kozhna Svyatkov nich in Ukraine, tsya, on Zeleny Svyatki, the enchantment has been removed. Especially any bula won for mermaids. Song from Kiev region about tse th rozpovіdaє.
Oh viglyan, middle month,
I because of the gimmick,
I'm sorry to get out of the way
Little mermaid sister.
I said goodbye to the light,
My sweet
And today I’m guilty
Bo is green not_lya.
Strong smells were seen by the mermaids. The stench did not get to the hut, on the windows they put m "yata, polin, chantelle, lovage. They wore it with them. They were the mermaid herself:
Yakbi is not a chaser for me,
Not polin that is cold m "yata,
Then there is a bi bully tobi khata.
From the magic of furnishing their spirit, they gave the people a healthy taste. At the specter, they will enter the cool from the green scent from the green to the donkey - the throng is happy and happy in souls.
Throughout Ukraine, people shook off in the green of nature. Vlashtovuvali hotels. We walked, slept, hung out. In general, as a matter of fact, she showed herself young. For the girls, they need to look at them in a vague way. A vine with a leaf in a skin is a green crown in the kingdom of Nature.
The girls went to the village and gave Shana all-good and giving life to the dzherels. The song is a prayer in nature, and all the action sounded like a sacred liturgy.
The nature of the world is not just in the open. The dermal leaflet is prickly, the dermal throat is covered with a small amount of force. Tozh-bo th quitchannya robilos "for harvest, for stats." And yet at the same hour, a human charm was asserting itself. The girl was born in the forest, the cage. Cheese a vine on a cherry. If they didn’t go, then they buried a tree with a spike, they painted it with a namist, with stripes, and immediately “kumuvalis” - they were exchanged by a namist, dukachs, pendants, little knots. Їх rіdnila y song:
Oh, gummies
I doves,
Mi u lis іdem,
Mi kumiti we go.
I think,
Th dying.
The povaga between young people was asserted, and the kumіv were named only on "Vi". For folk ethics, it is impossible not to bark with godfathers, but tell the filthy word їm.
Think, don't bark,
Lion, lion, don't bark.
Think with namists,
Namists, dukachs,
Dukachi and chrestikami.
In Uman, Zvenigorod oblast, they dug a little verbichenka, pooled water:
Become, verbice, on the street,
Dearest fellow to climb,
De ruta-mint cohas,
De khreshchaty barvinochok,
De zapashny cornflower.
In the Poltava region, in Zelena Nedilya, the children were taken to the Poplar. She swallowed greenery, with raised lines above her head, namist - with her hands, at the vivid sorochtsi of the little girl-Poplar she rose to the beauty of the Earth. Shana Sontsyu was seen, and the poplar-raina took over as a sleepy tree, and firewood was taken from her for the sacrificed vognisch-sarozhich. From the courtyard to the courtyard, the children went from Topol, and the song carried the joy of the saint:
There was a poplar
The edge of a clear field.
Sty, poplar,
Stay, do not flinch,
Violent vіtronku
Do not give in.
On those poplar trees -
Chotiri juice.
Sty, poplar,
Sty ...
And Vіkha is sacred! Covered with barvas of lita, vona, zhavazya, sagged the very sky. Near Pereyaslavl villages її, tonka and temples, they set, and then put them, on the steppes and maidans. For all the lads, they were cutting into a foil. The lower end was tucked into the wheel. The village was covered with green grass, with gillyaks, squares and surrounded by greenery. Above, a wheel was attached, which symbolized the Sonce, and they also drove in. Often they rocked at night, abi on their days, people were happy. "Yu.
Stovbur vyhavsya on vіtrі, and then they called yogo "Vikha". And still a long time ago they said "oak", "іgorny oak" (Oak is the most sacred tree among our ancestors. That is why now people are blessed, the bula is healthy like an oak). At the front of Pereyaslov, they put a zaklechanogo chrest, the rises of the baroque snip-bouquet were called "Shablya".
All around Vіkha they nibbled with the same grass, like in the hut. Dovkola razlyagalis psnі-liturgy. The melody poured into the vastness, added the Earth to the Sky, Ludin - to the Cosmos.
In Chernigivshchyna, they set up a rosette of willow giltse. The good girls slept for a day, rose to the top, and then went to quiet people who had a daughter in sight. They glorified daddy with songs, grandiose words, and bade happiness. Through those such greedy boules of stinks in bagatiokh donkeys.
For a visit to the ancient sacred rituals of Donina, I will be in the village of Svarysevichi in the Rivne region. Yogo was described on the ear of the 1970s by the rock ethnographer Svitlana Kitova.
The girls are blooming with green gills and leaves, vividly and clearly, I don't know anything about it.
Wee bully at the great fools,
Dressed up the Bush with a green clone ...
Sleep such a child's siblings when they are dressed up, and at junior highs, give them a gift, for the stench of life in abundance:
Bush from Bush,
And the grain is growing.
You have given birth to your livelihood,
The comor was prolific.
Spіv dіvchat is the voice of Nature itself. View of the Green Nedіli Vіn rozlunyuv all over the rusal-great day. And on the whole, in Monday, the women of the first cholovik climbed over the water: on the banks of the rychok, colo, near the valleys. So it was in Odeshchina, Cherkasy. People meant mermaids or "they celebrated kalachiki". They baked twice with weaving, took two with them for the entertainment of mermaids. And still pampushki, cake, chasnik, tsibulya, radish and everything is fine. Having picked themselves up, they broke up the kalachiki better:
- Stitch ours, and mine - yours, that and fix it often.
- Bless us, the mermaids did not come hungry before us. Zustr_chaimo їkh rolls, donuts, pies and wine, do not stink at us in everybody, but be happy and happy with them.
- Congratulations on the holiday! They saw the offensive in good health and waited.
- Thank you. From the edge to the edge of everything I bang.
- Good, we were waiting for the rolls. Yakbi is more beautiful to us on that rіk іkh shche.
- Good health! They celebrated the mermaids, but the children were not drowned by the water. And you, scho there, don't let your own go.
The young were given a confusion:
- Mermaids celebrated spokonvіka. They didn’t cuddle up, they didn’t celebrate the Christmas day, they didn’t forget the buns of baking.
With a kind word, they remembered quietly with a harsh word, hto drowned. I wish it was stolen from the earth, the spirit of it remained by the water.
Calmed down:
- Don't cry, good people! More beautifully cheerful, then the mermaids will smell us and come to the kalachiki.
The girl's song was intertwined at the merry-go-round - the valley was already wriggling from that spy-walk:
Come on, little mermaid,
To the shore of greenery
Nadin your panchishenki
I black cherevichenka,
Garnish vine and oxamite.
Bo ty did not deserve
Walk alive
Then come before us
I want a mermaid.
If you want to kick in when the mermaid has arrived, then I will ask you to go to the middle of the stake and circle at the same time with her. Yak tilki misyats come for a hmara, a mermaid shubovsne by the water, more can be found on land only todi, if it is clear. To the wounds on the drowning place of the drowning of the child, the lilia of the past.
The girls at the little girls, the little girls, they danced around the Christmas tree, the mermaid's move. At the same time, the lads walked around and slept for a day. He walks on his own - not without safety. Fathers in a whole day did not feed the children by the field. Opinnochі children saw off the mermaids, said goodbye to them in a dream - that is the most beautiful spins.
I will lead the little mermaid to the forest,
I'll be back to home myself!
Oh, if the little mermaids spent,
They often did not go to us
Yes, they did not break our little life,
Bo is our little life in a spikelet,
And our little girls are at a vinochka.
The charming Kazka ended. The green days smelled like stigle. Vipovnuvali with mystical gold particles of the national soul.
b) Signs of archaic springworms and haivoks
With their cobs of springtime and gaivki, they will fall into the distant prehistoric hour, since our ancestors with great cleanliness started the arrival of spring. At the same time with rіznymi rituals, fortune tellers, magical acts of stench poklikanі bouly, speed up the spring of the improvement of nature, banish the winter, preserve the good coming of the crop and the goodness of people. An important role was played by the exaltation of spring yak pori kokhannya, an ear of maybut friends. The long-standing magical functionality of the springworms has appeared in the preservation of the "gukati" chi "klikati" spring until now:
Bless mother
Call the spring!
Call the spring
Spend the winter.
Vesnyanki and gaivki revenge a long-standing choral and іgrovy character. The stench vikonuvalis at once with the games, podil on the choris, as they oversized with themselves; often the songs of the chorus were intertwined with prose dialogues, supervised by a rich mimic, gestures. Also, the recognition of the verbal text, gri, melodies, tank ruks, mimics, dramatic events (tobto syncretism) are also typical signs of archaic springworms and haivoks.
At 1 o'clock, the Vesnyanka and the Gaivki lost their ritual and magical function. Alle the zavdyaki of their aesthetic addiction to the stench have become loved by the spring games of the young. First season, "spivayuchi spring", fiddlingly "Vorotara", "Kostrubonka", "Bilodanchik", "Millet", "Poppy", "Perepilki", "Bridges", "King" too, depriving dekhto know how to guess about these numbers link with the cult of Sontsya, the "funeral" of the winter, the magical incantations of a kindly vomiting, a happy kohannya, and so on.
In some folk events of Ukraine, spring rituals, picturesque boules are tied with great rounds of courtyards, similar to winter carols, - "rindzivki" (in Yavorivshchyna), "raytsovannya" (in Lemkivshchyna); "tsarinnі pisnі", who slept before the hour of the spring walk around the fields; shepherds' s pіsnі hour of the first vigon to be thin for the pasha, "shepherds ladanki" (in Boykivshchyna); yuriyivski pisnі (up to Saint Yuriy - 6 herb); Troitskі Pіsnі (until Zelenikh saints). Effort to make the stench to become vinyatkovo rich and versatile in the Ukrainian folklore complex of ritual spring songs.
Saint George's Day(23 April (6 May) for the Orthodox calendar in Ukraine is the holy image of Yuriya (George) -Pobydnik. Two thousand rock times in that calendar point prompted the Sonts to enter into the world of Tiltsia. , Tour).
Our ancestors have a tse buv zolotorogiy tour. At the same time, win is respected by a sacred creature. The word "tour" ("tura") by deyakim skidnym movs (long ago Ind., Pers., Kurdish) means: arcane, shvidky, active, yariy. The word “yariy” in the Ukrainian language vistupa is vodnochas in the meanings: spring, young, violent, daring, scorching, zagalom - active. That period I will enter Sontsya into the suzir "I Tiltsya, the ancestors of the Yazichniki clearly meant that the holy people of Yaril are the deities who intertwine the fertile element of the spring dream. Turoviy rіg-riton (a vessel for pitty) among our ancestors of the boobytes "by the linguistic adherence to the urochistic rituals and benketіv. From the archaeological digs of the rounds of the horns, chiselled with carbide and gilding. Rig is one of the head attributes of the linguistic gods. In the days, the holy bik was cleaned with lines and quits, taken around the village. Tse, for the meal "I, nadaє people are healthy" I am that fruitful. cattle right up to Vigon.
Suzir "I Tiltsya-Tura vvazhaєte sacred among the great people in the world. It is common in the world of myths, Time in the galaxy systems is a kind of astropolar center, which calls all the inner world of the world, such Figuratively - Heavenly Heavenly Shepherd Tilets. And to see the very holy Yuriya is called the shepherd saint. Behind the mythical manifestations of the words "Jan I, Zokrem, Ukrainians, Boyova Mace of the Thunder God Perun is opposed to his polarity against his polarity. Pislya is holy Kupala won’t come to life yet, but to destroy and ruinu. It's time, for the sound, to carry out the ritual of Yarila.
In the Christian part of the place of the Yazychnytsky Tour-Yaril, there is now the reign of the holy Yuriy-Pobednik. The phonetic controversy of the names of Yuriy (Greek Georgy) and Yarilo is natural, not vague. Behind the revelation, the great martyr George (Yuriy) is alive at the IV century in Cappadocia. Vіn buv noble family, due to vіyskovy valor, two and a half of tisyatsky's call. Saint George was spoken to the faith of Christ. First, if the current Tsar Diocletian settled the unhuman trial of the Christians, he was guilty of opposing, calling the Tsar in cruelty and defying his wickedness. Diocletian, having taken over the gniv, having tried the shitty of George before the return to Christ. The one who had been pummeled, who is sure to be unacceptable, having punished the ugly and hard-hearted katuvati.
Not far away from the lake, close to the mountains, coming from the lake lutius the snake-man. The serpent began to burn through the sight of the skin motherland by the same child. Cherga went to the tsar's single daughter. So if the Serpent vyshov from the water, to kill the victim, the young man appears on the white horse and defeats the Serpent in front of him. I am alive in the people's witness as a wrestler. In the wicked fighter to respect the ancient Indian god of the thunder of the Indra, who with his "vajroi"
Agur Mazda is respected by the god of heaven in the Iranian mythology. On the day of Saint Yuriy, "I know" people, wiggling thinness for the pastoral, wiggle the axis like this: "Holy Berries (Yuriy), the bearer of those who went to the Osian mountains;
Volodar of the sky, wondrously mythological manifestations, є water hour and volodar of the primordial waters. On the ground, dew is immersed in primordial water. The dew on the day of St. George is sacred: "The dew of St. George is more beautiful than the whole." In the Ukrainian mythological poetry of the saints, Yuriy Nemovbi will take over the heavenly gatekeeper's story from his native speakers: Yarila, Tura, Uranus, Turan. Win is God's key-keeper, who sees heaven and vipuska dew - God's beauty.
"For the povir" pits on the day of Yuriya, all nature will be filled with fertile strength. Tom, for the zvichєm of the tsiy day, swing through the green gatherings of the rye, take the butt from the barks and horses, sprinkle yourself with the sprinkling Yurієvoy dew and gather life forces. And on the Maydan, on the outskirts of the cholovik, they are reconciled to strength, athleticism, spritzness, and the presence of arrows from a bow. On a whole day, they also remember dead relatives and especially warriors "(Tkach M. Day of St. George. Ukrainian Culture No. 3, 1995, p.16).
On the ritual right on the day of St. George, wheat rolls of high form and pies with sire are vvazhayutsya. Kalachi symbolize fruitfulness and activity, and pies - a cholovich effort and strength.
Green is holy
Rituals and ceremonies until the Green Saints (Triytsi, Klechalnoi nadil, Rusal nadili) complete the spring cycle and take a water hour to cross the transition to summer.
The mermaids, because they are not spiritually connected (not baptized), are naked and with hair that is loose. In the songs of the stench, ask the girls for namitki or shirts.
The mermaid sat on the bily birch,
asked the mermaid in the little girl for namitki:
- Little girls-sisters, give me some hints,
I want it not thin, abi bilenkoy.
I will also name Gryana:
On the Green Week, on the Green Week,
the mermaids sat, the forty asked,
shirts asked: "Give that, little girls,
young pullets, give me a shirt. "
The words "gryana", "gryanuti", "gryanut" in the Ukrainian language appear from the above-mentioned preponderance of singing podіy chi zmіn in life: "Nareshty burst out", "Angry burst out"; shvidkogo ruhu: "To the ridge of four horses", "I will look here, I will see that and dodomu"; come, maybuttya: "New republic, come!", "Coming generation", "On the coming sleep"
The name "gryana", one hundred percent of the day of the Green Week, is ordered at the change-over hour to see if it’s inside and out, signifies the development of natural food, the weather of goodness, in the little green colobi of the Earth. For the folk perekaz, on a whole day God opened the earth and sowed greenery.
For an hour of greenery, all single grasses, trees and dews complete the stage of roasting. Behind the national prikmet, the tree of green nadil is no longer viganj new pagones. The three rituals of the "bush", "Willow", "Poplars", which are protected in some miracles of Ukraine. As a rule, the rite is held on another day of Holy Trinity. I will name it. Vona, fallen from the place - Bush, Poplar or Verba. I call it clean up with green sprinkles (it’s also from quiet trees, which should be taken for klechanya - maple, linden, in "yaz), to them to embed shovel, grass, love "Yatu, very thin. Three trees are scattered around the trees. Pick up the Bush (Poplar, Verba) in the bush, or in the pockets. And then the herd with pictures and tanks go to the settlement."
The tree in the poetic uyavi people bob yak the image of the breeder: the root is the ancestors, the stovbur is the dad, and the gilki is the children.
It seems: the tree is rasping with gilkami, and the tree is multiplied by kids. To that, in the ritual songs of the rusal cycle, the motives of the kokhannya and zimzhzha sound from the waters of the bush, Topoli chi Verby.
Yak rozgaluzhuєtsya ritual tree from the root. So the goodness of the ruler will multiply more and more, generously gifting the participants of the action.
At the end of the high school activity, the ritual tree leads back to the guy:
Let's spend Bush pid green guy,
not us, but a young Cossack,
become us and the way to feed,
but mi, young people, did not know how to do it.
"For the povir" pits of the mermaid go out from the early spring, as soon as the fields are green and the bows and the willows grow. Ale at that time, the stench didn’t make people safe. The stench will not be safe in the period Zeleniy is holy, if it’s time to start, and it’s time to start ”(Tkach M. Zeleni is holy. Ukrainian culture No. 8, p. 19). swim in the rivers and lakes - "the mermaids did not bother." The cows walk around. And so it’s just the heavens, the ravines, and the frequent occurrences. Young people are ritualized for them with pictures and tanks.
I will lead the little mermaid to the forest,
and I myself will return to the comora.
Early, early!
Go, mermaids, go,
that our little life is not lame.
Early, early!
The rest of the day for the wire of mermaids is a Monday, so Petriv Pist should be repaired. The whole day is called Rozigrams. Spend it on vidbuvayutsya on the fields or close to the living fields. Zhito, yak vіdomo, at the time of bloom, and over the field grows bili tumanets. There are souls of the departed, who God will let go at will at all times.
The Christian serpent of the holy Triytsya also places an emphasis on the manifestation of the free condensation of light-creative forces - once in one hypostasis of God the Father, the Holy Spirit of the Holy One on one day. I want the very name "Triytsya", obviously, not a stranger to our ancestors, the native speakers.
Zeleni will end on the first day of Petrivka with Rozigrams. The whole day, around "Seeing the Mermaids", there are a lot of ritual games and fun: both among young people and among older people.
Rusal and bathing pictures. Stubble food
The Rusal ritual cycle of "verses with folk tricks among mermaids - mythical ists, which one thinks of the dead people, who have killed those who have died unbaptized children, are overwhelmed over the waters, in the fields of Russia, and in the fields of Russia. ") Oh, such a mischief, you can't get a shkodi. The Russian rituals and paintings in Polissia have been saved most of all. Behind the mermaids of the boules," the old sights of remembrance of the ancestors died.
Kupalskі pіsnі boules dnanі with rituals, timed to the turn of the Sontsya, the development of nature, brawling green. For a long time, the stinks conveyed the drowning of people with the beauty and majesty of nature, they tested their charming power and pouring on all living things, the cult of the all-powerful Sonts ("Sonechko's zagralo on Ivan"). In the bathing songs, there is about the development of the ceremonial vognisch and the re-installation through the new one, the merging of the wines and the launching of them into the water, the burning and melting of the bathing tree, and the mythical Marenochka, young and young. That much of them is attributed to love, motives of marriage and friendship. Most of them are іgrovyh, cheerful, hot dogs.
The order of the bathers to the group of lithuanians is to lay petrovochny, or those who sleep in the lithium (the name resembles St. so are the domineering motives of youth, kohannya, ale to see in the thought that the experience of the beloved stage is taken by the young, beguiling the onset of the hands and the fun, saying goodbye to the careless girls ("already our little boy, petty little girl Fit into the life of the dream and everyday motives of the important one found in the working day, if:
Little nichka petrіvochka,
Our girl didn’t sleep.
I will step on a group of summer trees to grow stubble. Smells widened in all Ukraine as a poetical supravid of the final stage of the Khliborobsky pratsi - I am fermenting. In them, like in the Kosarsky and rowing songs, the theme of important pratsi, like the promotion of a speculative summer day of women in the fields, is significant. For a moment, ritual motives are even more varied in them: in "zazhinkami" - praise for the first pressed sheaf, which was called "water", as well as in a cycle of ritual rituals, which were folded from the "beard" "they scolded with a line; agglomeration of roast wine or embellishment of a roast sheaf and presented to the gods.
We will ritual with a magical and important sense of the designation of the motives characteristic of stubbled animals, such as "one hundred years of birth," , kind and generous for their "women" - gladly accept and welcome them in their yard.
Family rituals
Family rituals are a poetic supravid of different traits and rituals of the family plan: the people of the child, friendship, fun and death.
In some of the fictions of Ukraine, the singers are fixed, for the people, for the women, for the women, for the christening of the children - for the sake of the christening.
Traditional folklore, where death is concerned, the funeral and commemoration of the people, are presented to the most important voices (backwaters, crying, yoikannya). It’s an even older kind of folk travel, how to be like the primordial ideas about the transition of people to the young world, about the possibility and need to be able to lament over the death of the deceased in that world, to recapitulate the habits of the departed magician We thought about the triviality of the traditional rituals "vocal voices. Voiced women who were close to the dead individual, or hired mourners, voices. The text voices were filled with poetic images, affectionate, colorful words. For the poetry poet, the powerful recitative form is that of a half-store of unrecognizable verses and, most often, dieslivna of Rome. Vykonannya golosin is a character spivanoi declamation - recitation. The axis is a fragment of one і from times to crying mother for daughter:
My privacy is one thing,
Zozulenko my sweet little thing,
My sweetheart!
Ty amused the hut,
Ty me podvir "decorated the bar ...
The family-ritual travels have the most rosy and abundant є weighty sentiment. Happy fun rite of supravodzhutsya with funny songs. Aleksandr's traditional Ukrainian folk festival included a special ritual sleep for the young people. Parts of the Ukrainian Carpathians and the Carpathians of the rituals and ceremonies of the ceremonies take their old name - "Ladkanki", and in the Hutsul region of Pokutty - "Barvinki".
In the happy dreams of being overwhelmed by the importance and cleanliness of the act of friendship, few moments from the old magical substitutions of happiness, good fortune, healthy "I, of the family graces and goodness, blessings of heavenly forces, and of all сім "ї.
The merry songs of the authorities are free of melody, cleanliness, glib lyricism. During the water hour there are a lot of them in the middle, and they are cheerful, hot dogs, addressed to the elders, friendships, friends, musicians, cooks. Viconauts of the wedding ritual dogs, the bully of the young woman-matchmaker, buddies, only in okremikh vypadki - cholovik.
Not rituals
Prior to the ritual folklore, there are also different attitudes, traditional prose formulas, fancy, promiscuity. But the main thing is to develop the Ukrainian ritual folklore of the most vinyatkovo prized and ridkish people, and even the unique memory of the old words of the Yanskoy folk poetry.
Not ritual songs - there is a great group of poetry folklore. Before them, there are folk thoughts, historical pictures, baladi, socially-pobutovs, lyrical pictures from a special and native life, hot tanks pictures, small children and children, pious, people.
Dumy is a kind of folk travel lured only to the Ukrainian folklore. The stench is denoted by a recitative form, a commanding voice, not an equal verse, a verse stanza and an informal (epic) way to a wiklade. Dumas developed on the runts of the Lyceum History of the Cossack and the most popular development in the 16th-17th centuries, and even to their roots they use the traditions of the epic creativity of Kyiv Rus.
I found the faith to become dummies, how to challenge the struggle of the Cossacks against the Tatars and Turks, about the terrible Turkish will ("Crying nevilnikov", "Morusya Boguslavka", "The loss of three brothers from Azov"), about the face "death" of the goat Bezrіdniy "," Samarskі brothers "), vizvolennya from the seine, vіyskovy pogіd (" Samіilo Kishka "," Oleksiy Popovich ") and ін.
The lowness of the people's thoughts is attributed to the vizol_y struggle of the Ukrainian people by the wire of Bohdan Khmelnitsky.
The thoughts will challenge heroism and patriotism in the struggle against tyranny and unwillingness, assert the ideals of freedom, justice, honor, human pride, the zadzhyuyutsya zadzhuyutsya, so "for the joy of the delicacy of the unhappy" people are appearing. The order of heroic motives in the minds of the minds of the principle of a peaceful, just spivisnuvannya between people ("human blood is not voditsya, the spill is not good"), the authority of the dad, mother, family, older people will be magnified.
By the creators and viconavtsy of dumas, the bully zdebilsha themselves were the Cossacks, the spirits, the kobzars, who took part in the campaigns, who took part in the campaigns, boiled by the bezposredny sposterіgachi imaged podіy. In the first years of the people's kobzars, they were deprived of the main noses, the viconavtsy of the Duma - a kind of folding kind of folk travel, such as a special training, in the place of supervising the training on kobzi chi bandura.
Close behind the zmist to the thoughts of the historical pictures, in which the singular historical backgrounds of the individual are discussed, the backward characteristics of a particular era are given. This is a provocative one in the Ukrainian historical sentiment є the theme of the vicious and visceral struggle of the Ukrainian people with alien reluctance. A particularly large group of people store historical stories about the seizure of the native land by the Cossacks from the Ordin Tatar-Turkish attackers, the Polish gentry and the Muscovite slackness. In qiu dobu people, the word has opened the whole gallery of yaskravik images of Cossack heroes (Baida, Morozenko, Sulima, Pavlyuk, Sagaidachny, Nechai et al.). in folk historical songs they knew the images of Gaidamachin's heroes, the struggle of the oprishki in the Carpathians and the Carpathian Mountains against the social and national reluctance, the dashing of the first and other wars. I know the faith of Ukrainian historical pictures to become heroes and insurrectionary pictures, like victories on the ruins of the vis-à-vis the Ukrainian people in the twentieth century.
The People's Dumas and Historical Writings are a reference poetry list of the Ukrainian people.
Pisni-baladi are meant to mean that in them they talk about the podgy of the by-beat and the social-by-beat character with a tragic end. The meaning of the place of sitting in the baladic songs is the theme of the unhappy family of mine: mothers want to reject the dislike and cut off at the same time; the cholovik kills the woman through the nagovir of the mother; my sister will cut off my brother for our kohantsya; mandrіvny lads-goodies cheat the village і to drown or burn it, bring "yazan" to the pine with braids "; the master is killing the village lad, who was dying of pani.
Frequently in the plots of the balad there is an important role played by a fantastic element, an independent re-incarnation (unseen re-incarnation - metamorphosis); the father-in-law is sworn not to overtake the poplar; curses mater "yu sin old sycamore; unhappily seen the daughter of a bird flock to her mother; the divine spells the sweetheart; orphan children grow up from the dead mater" yu so-called.
At the same time, the plot and the motives of baladic songs are transmitted from one people to another, so that they have a mandated character (for example, songs about rozbіynikіv). During the water hour, the folded baladic trees play an important role in the development of the national material, including the historical one. So, on the basis of the historical bootty of the Ukrainian people, there was a baladi about the Tatar chi, the Turkish is full, the death of the Cossack in a clean field, the murder of the master of the devil, who did not want to submit to him (about Bondarivna), and the stories about the oprishki.
Narodnі pisnі-baladi are often vicarious to write writers in their creations. The stench served as the basis, zokrem, for the balads of Taras Shevchenko "Poplar", "Drowned", for "Asi Mikhail Staritsky" Oh, don't go, Gritsu, that one at the evening party ", Ivan Frank's dramas" Stolen Happiness "and Bagatyokh іnshih.
Lyrical poetry is the price of folk poetry, in which the main respect is directed to the openness of the inner life of the people, and the experience and attitudes, which are enlightened by the surroundings of the social chi by-beat character. In the spirit, motives, images of the lyrical songs, there is a different aspect and a manifestation of a suspicious and private life. That stench can be attributed to two great groups: suspense-pobutov and native-pobutov.
The first group of hunted kozatskі pictures - about zityagu, exploits and death of husbands іchisnikіv Vіtchizni, tug behind them їkh old, kohanikh; chumatski - about trivial and unsafe mandrakes of chumaks near Krim chi on Don for style and riba, tragic events in the steppe, illness and death of a chumak; recruiting, soldier's - the stronger the occupation of young lads by the soldiers, the more reluctant at the barracks, all the hikes, goodness and death for other people's interests; hired, burlats, among those who have experienced a small number of individual hires and quietly, sniffing robots, earning the pose of a native house; remission, in which images of the busyness of workers (shevts, kovals, kravts, bondars, merchants and in.) and placed before them the villagers; emigrant - quiet and quiet, about quiet, sniffing bully through the landlessness, evil, perezlivannya polishaty native land, homeland and shukati beautiful share in a foreign country; robotic, the appearance of those who are astounded by the form of the robust class and the struggle for their social rights.
A group of family-by-gang members present numerous pictures about kohannya, which represent a wide range of moods and experiences; from the light joy of the first kohannya to the height of the rosary, the nervousness, the rosters; about a family of life, the middle of which there are pictures about a woman's nedolu; intolerable butt of a wife with an unloved person, a person - for a mother, an evil mother-in-law, in the minds of an unfair imprisonment in the house of a person, and so on. dіtey. Rodin-pobutovі lіrichnі pisni vіdznachayutsya Glibin pochuttya i drama. Zhartіvlivі th gumoristichnі pisni skladayut digit Chastain narodnopіsennogo repertoire. Pong nalezhat to rіznih group folk pіsen have to chislі minutes before the ritual. Ale Especially nasichenі zhartіvlivo-gumoristichnim Elements, molodecheyu bezzhurnіstyu i veselіstyu short one and two-sided little ones-spivanks, but it is not easy to get caught up to dance.
"Summer folklore depicts the tradition of people talking about children, their mothers. You see them in the numbers. Pochatkova school number 1, 1994, p. 8). Here and there lie іnі іgrovі kids pіsnі and vіrshі (calls, hooks, little hooks, squashers, etc.).
Axis deyakі put the calls:
Sonechko, Sonechko,
Viglyan at vіkonechko,
Children walk
You are watchingBoard, board,
Give me a breeder,
And I like porridge,
Let's go to Melashka.Come on, come on, sonochko,
There is a little pole on the didova,
Zilyachko on a babin,
On our podvir "cell.
Attachments:
(Order a bathing song).
The water, the water is cold
Sew on me
Heat me up.
And from whom it is not run down,
That sun is special.Goosebump, goosebump
Garden porridge,
Give me some kvask
And I’m a honey.
Shukayuchi mushrooms, children wash:
Help, nut
Give the mushroom and the butterfly,
Siroyzhka z dizhku,
Cartilage from the box,
Krasnogolovtsa z lads.
Axis of deyakі lіchilka:
One, two - trees!
Three, chotiri - zviri came!
P "yat, wіst - pada leaf!
Сім, вісім - birds in the fox!
Dev "yat, ten - he is a bitch
Pidveli chervonya lichka!
Children, children, children,
All go out from the yard.
Hto did not get lost,
Shout "Hurray!"Їhala carriage, ringing a bell.
Vyyshla pani
Find horses:
One, two, three, go tee.
Swinging machines:
Through the garden bed, there is a hole.
Sky dawn a carriage
To rush not horses, but missiles.
The coach on the clarinet
Gra mіsyats at kashketі.Little wen, little little wen.
On the little wife - slivers
І hat chornenka,
I spoonful of little worms.Pilyav Pilip polina iz lindens,
Having blunt Pilip polina from lindens.
(Ts'os AV Rukhlivi іgri and fun. Razkazhіt onuk № 7, 1996, p.5).
In the repertoire of mandarin folk sports - lirniks and kobzars - there is a lot of pious wisdom, the basis for which was a biblical message about Jesus Christ, God Mother, saint, gods of God A few of these lyrical songs and psalms are assigned to moral and ethical themes, between fathers and children. Most of the times were stored by the spy and written people themselves, and quite a few of them passed into the national middle class, became folklore.
2. Prosov folklore
Mighty creative genius to the people with a lot of twists and turns in the different prose genres of usnoy literature.
Prose folklore. Tse is a great velmy of the warehouse of folk creativity. Surrounding its aesthetic, roving function, we serve as a singing, informative and informative official, the role of which in the past was especially important for people. "Prozovi genres of folklore asserted the humanistic principle of life, human garbage" (Antonyuk V. Zavorozhi my sadness ... Ukrainian culture No. 7, 1994, p.14).
With the help of all kinds of folklore prose, there were mandrivny fun-razvazalniki and buffoons, who were already in the old Russian dzherels, and also talented early prompts for the average people, who were healthy in the middle of life. In addition, the singing repertoire of the folklore prose was created by hanging out with the smallest ones, in the biggest runt.
One of the most popular warehouses of folklore prose є Kazka. Stink to their roots the mythological testimony of old people, for that period, if light, natural phenomena, between people and nature appeared in a superstitious, fantastic light. Announcements, as they are called Kazkovs, were interpreted by our distant ancestors as if they were children of the current year, - they got into reality. All the while, the stench they wanted to have spent their wonderful day for the people, but they all were spared as the luscious artistic reports. "The promotion of the capital of the Kazakh subjects were passed on from people to people, filling up on a specific national basis of vigorous bargaining and knowledgeable changes. On the national material, the original school of the Holy Cossacks was created." ). People's Cossacks are subdivided into three groups: Cossacks about creatures, in which the bosses are acting like creatures. The stench of squealing, shaping and often overpowering with an allegorical (allegorical - figurative) snake, which depicts life, characterizing the relationship between people; enchantments, heroic-fantastical tales about superb podiatny, objects and clever people, veletniv, strongmen (Vernigora, Virvi oak, Zagative oda), їkh kind of adventurous, fit, good, first-time re-creation, wins zmiiv, babu-yaga, sea king, I live and die water thinly; pobutovy kazki, assigned to the ages of the native and huge pobutu. The main voice they have is to be afraid of condemned, vicritious negative manifestations of life, unfair social condemnations (about passerby and evil machuch, sister and dear brother, deceitful woman and cholovik, ledarians, old men, vicious ...
Legends and tell your friend a great part of folklore prose. Legends behind the zm_stom of fantastic kazoks; they also play the main role of charming, fantastic element. Along with the plots of legends, there are more, less Kazkovs, aware of the authenticity of the image. There are a lot of legends runtutsya on biblian plots (about the history of light, the first people, paradise, hell, Jesus Christ, God Matir, apostles, prophets, saints), a part of the plots of legends is significant the transformation of people on a tree, a bird, a detachment of cholera, a plague in the form of a terrible woman of a creature). Already in the old Russian literature, legends have been recorded, in the history of the Golden Age passed to our people (about Kiev's falling asleep by three brothers - Kiyom, Chek and Horiv - that sister of Libiddy, the glorious campaigns of the prince in the mountains) the struggle of our ancestors with the steppe kochoviks, the Tatar-Mongol hordes, the feats of the cossacks and the last moments from the history of the victorious men of the Ukrainian people. to take revenge on the people of the unthinkable hobby.
Reveals - a lot of people’s knowledge about the historical backgrounds of the individual (Khmelnitsky, Pam ”I, Mazepa, Zaliznyak, Dovbush). The part of the references will also explain the name.
Prior to the legends of close numbers, fantastic people informed about how they roar on old corruptions at the "evil spirits", old spirits, demons, (housewives, lisoviks, waterbirds, mermaids, mavericks, chortivs, people too), unseen flickers, how to walk about death of people, transformed by spells on vovkiv (vovkulak), that in. This is so called demonological notification.
With the re-orders of disputes from the people, there is a short notice of something about the form of a visit, a warning notice, about an uncommon weather, a start, a general history.
Like folk sentiments, in folklore prose it is not a place to sit humorous creations - funny smiles, cheerful announcements, hotties, the best world, anecdotes. In the anecdotes, there is a lot of humor in the Ukrainian folk culture. The stench is promptly seen on the daily consumption of the bottle, both suspension and by-the-way. In general, it is easy to turn around to navigate on the butt of the present day, the reason for knowing how to see a good news in anecdotes. It doesn’t just interpret humoristically, it’s not just that it’s not just humorous, but it’s not enough to show what it’s like, the representatives of the old versions of the suspension, but more than once, satirically, it’s a lot of vices, it’s just the demagogues, it’s bureaucratic. politicians too.
Promіzhne mіstse mіzh poetic and call folklore. orders, riddles, proklioni, formulas for pozhannya, gratitude and so on.
Having sent "I and the orders are the krylata vislovs, in which the life wisdom and philosophy of the people are concentrated." "(Pepa V. Gorokhova screen. Kiev." Veselka ", 1993, p. 4). in them, a ghastly gospodar admission to the people ("Pose vchasno - take care of it"; "Winter without snig - lite without bread"; "Lit hto gainu, that winter hunger"; -rights of vikhovny nastanovi, povchannya ("The work of the cholovik godє, and lin marnu"; "Khlib-sil їzh, but the truth rіzh"; "Having not slept ford, not licked by the water"; "A spirited friend, who found his belongings"; " A good woman and a dashing man to send ";" Hto mater zabuvak, that God punishes "), to condemn the human wadi (" Cunning man, like a secret dog, beware ";" A dashing man in the community, how to love wine "; , that to ruin himself ") that ін.
Carry out a read between the places where the "pits" and the order are important. The special order is those who, as you can see, it’s an aphoristic illustration. Often the order є we will speed up the "pits. For example, from the" I " In the backwoods of Ukraine, there are "I and orders about" to be found in one witness - "pripovidki".
Riddles (riddles from the word "gadati" - dumati, rozmirkovuvati) are a very old and new kind of folk art. The price of stislіv vіrshim or rhythmized prose with pre-existing power supply, it seems on the yak to take revenge in figurative pretensions on the new one: "Go ahead and not turn around?" , "What about svit naybagatishe?" (Earth), "Who spіvaє, fistula and crying, but nіkhto yogo not bache?" (Viter). , but I will win the bridge "(Frost);" Chorno cloth lіze in wіkno "(Nіch);" To move, but to navchit a hundred fools "(Book); , n "yati Makarchik" (fingers). "Guessing and enlightening riddles was built in one of the forms of folk rozvag, by means of trenuvannya rosea, memory of" yatility in children; No. 8, 1994, c3).
To the imaginative artistic misinterpretations of the meaning of the verbal formulas, gratitude, farewell, awe, blessing, request, well, good-bye, I’m an indifferent component.
With such a rank, one can take a casual look at the Ukrainian poetry and prose folklore from the point of view of its main types and genre structure, which is, in a fair way, borderless, rich and versatile, and Ukrainian folk words.
III. Promoting and developing folklore in our hour
From a long time ago to modernity, Ukrainian folklore has been able to develop. "From the old history of the people, the peculiarities of the suspenseful and political processes, cultural influences, the sounds" learned from the folklore of the peoples of the people. . "(Hrushevsky M. History of the Ukrainian Literature. At 4 volumes. K., 1923-1925. Vol. 4, p. 16) Alekselya folk memory" stijko saved the best of folklore, all those who "from everyday life, ritual and lively traditions, but not ceasing to satisfy the natural consumption of the Ukrainian people." to the people. "(Gritsay M.S., Baiko V.G., Dunaevska L.F. Ukrainian folk poetry. Kiev, 1985, p. 4).
In the small peculiarities of the ethnographic territory of Ukraine, not in the same world, they expanded and were spared the same kind of folklore. So in the western Ukrainian lands and in Polissia there are various ceremonial and baladic folk paintings, in the Carpathians and Transcarpathians - Kazakhs and legends. In Naddnipryanskaya, the most beautifully preserved is the historical, especially the cossack, the painting, and in the Liberal Ukraine - the thought. The Carpathians and the Prykarpattya are the main region of the activity and the extension of kolomiyoks. Here they were recognized і they also wandered around the oprishkіvskі pіsnі, legends, rekazy.
However, unaffected by the singular regional peculiarities of the folklore tradition and the bagatovik political division of Ukraine by foreign zagarbniks, the verbalism of the Ukrainian people has long been based and developed on the social basis. The head officials of the community of spirituality and culture and culture are the unity of the Ukrainian people and their national mentality. "Spіlnіst folklornoї traditsії, zhivy obmіn її dosyagnennyami mіzh rіznimi regіonami in sistemі organіchnogo zagalnonatsіonalnogo cultural obmіnu posilyuєtsya in protsesі formuvannya ukraїnskoї natsії, konsolіdatsії ukrajins'koho people. Tse good prostezhuєtsya in novіtnyu Dobou, if Krashchi folklornі Express Yourself vіlno dolayut mezhі regіonіv Svoge viniknennya that pervіsnogo pobutuvannya i flock to the bunny of the people. " (Weaver M. Hto in the p "yatnytsya gallop - that in the week of crying. Ukrainian culture No. 4, 1994, p.20).
But our humility has brought in and introduced the process of folklore especially to see the changes. Enlargement of letters, promotion of the culture of the population, press, radio, television, cinema, development of artistic self-identity, mass popular culture, and the function of the specificity of folklore.
Vinyatkovo negatively infiltrated the folklore situation in Ukraine for the rest of the 70s, the despotic policy of Bilshovitsky totalitarianism. Forcibly ruynatsіya ustalenih standards Zhittya, traditsіy sіmeynogo i Gromadska pobutu, masovі represії heading for rusifіkatsіyu, vikorіnennya old i nasadzhuvannya PIECE sotsіalіstichnih zvichaїv i obryadіv, pereslіduvannya nosіїv narodnopoetichnih Nagybanya i kultivuvannya zruchnih for regime pseudo folklore novotvorіv destructive vplivali on OAO All dіlyanki pobutuvannya, prinizhuvali її role and prestige, they deformed and resisted the natural process of settling down the folklore tradition.
І all the development of folklore without stopping. In different ways, in different ways, in a different way, secretly, in a different way, they copied and re-appeared to create from the traditional folk repertoire, as well as new ones were introduced, as they saw on the daily nutrition of life, experienced the mood of the people. Among them, there were few of them who, critically, satirically interpreted socialist re-incarnation in the world and villages. Tse, zokrema, numerical parts, kolomyikas, anecdotes, orders to the type "No cows, no pigs - only Stalin on the wall", for the expansion of which vlada suvoro punished.
In the minds of the reluctance of the Western Ukraine by the Polish Polish people, the pictures of the revolutionary movement were growing and growing. The people's muse was actively vidguknulsya on the hard times of fighting against the nimetsko-fascist occupants. About those times there was a lot of people, people’s perekazov, announcements, how they talked about the evil of zagarbniks, glorified the unreasonableness of the people, the heroism of their husbands, who fought against the enemy on the fronts, among the partisans. In that and in the midst of the development of the rockets, they became more and more widespread and creative about the Transcarpathian Ukraine, the struggle of the Ukrainian Insurgent Army against the German fascist, Moscow, Polish, Romanian occupation. The stench smelled for a while, great in the western Ukrainian lands, and even more, as it should have been, not taken.
"People's poetical word reacts freely to everything that is going on in our life, and gives its own assessment of podiyam, appearances and persons - I do not readily see it from their official interpretation." (Weaver M. Shanui pich that lava, I will show it for myself. Ukrainian culture № 8, p.12). It is spostering in our days, as long as it is possible with the impulses of the national-sovereign revival of the Ukrainian people to the great world of intensive and folklore life. The price has known its involvement in the turn of the nation, the new ones in traditional folklore, in the new generation of ritual and people from the nationally-vis-à-vis-à-vis the Ukrainian people, so in the creation of new songs, stories of folk creativity has become the theme of prompting a new and independent Ukrainian state, from which the most humble support and to the world people about affirming goodness, freedom, humanity and justice in a life. Otozh, the decline in the tradition of usnoy folk creativity is trivial.
Literature.
- Antonyuk V. The spells of my sorrow ... Ukrainian culture № 7-8, 1994.
- Volinets L. Ritual towels. Ukrainian culture No. 7-8, 1994.
- Gritsay M.S., Baiko V.G., Dunaevska L.F. Ukrainian folk poetry creativity. Kiev, 1985.
- Hrushevsky M. History of the Ukrainian Literature. At 4 volumes. K., 1923-1925. T. 1, 4.
- Wheels F. Ukrainian language is asleep. Lviv, 1938.
- Matvienko N. Koliskova - Mother's Song. Pochatkova school number 1, 1994.
- Misik V. Kolodiy. Ukrainian culture # 3, 1992.
- Mitsik V. Zelene vir "I. Ukrainian culture № 3-4, 1993.
- Mitsik V. Kasha on Yarila. Ukrainian culture No. 5-6, 1993.
- Mitsik V. Krasne syaivo Kaliti. Rdna school number 11-12, 1993.
- V.V. Pabat Charivny light of the Kazka. Pochatkova school number 11, 1994.
- Pavlyuk S.P., Gorin G.Y. Kirchiva R.F. Ukrainian national culture. Lviv. Vidavnichy center "Fenix", 1994.
- Pepa V. Gorokhova screen. Kiev. "Veselka", 1993.
- Weaver M. Hto in a yatnitsa gallop - that in a crying week. Ukrainian culture No. 4-6, 1994.
- Weaver M. Shanui pich that lava, that for myself, I will show. Ukrainian culture No. 7-8, 1994.
- Weaver M. Day of St. George. Ukrainian culture № 3, 1995.
- Weaver M. Zeleni is a saint. Ukrainian culture № 7-8, 1995.
- Tkachenko O.E., Staroselets S.P. Love the child with a rose. Pochatkova school number 8, 1994.
- Ts'os A.V. Rukhlivi іgri and fun. Roskazhit onuk # 7, 1996.
We find some riddles in the literature of the Middle Ages - in Kievan Rus in the works of Daniel the Zatochnik; from the philosophers of the Kiev school of the Renaissance (Ipatiy Potiy, Stanislav Orihovsky, Ivan Kalimon, etc.). They gained particular popularity in the 17th - 18th centuries, when literary riddles created by Boileau, Rousseau and others. A new wave of interest in riddles was associated, on the one hand, with the development of romanticism in literature, especially in Germany (Brentano, Gauf, etc.), and on the other hand, with the appeal to national roots combined with romanticism, the beginning collection, fixation and publication of samples of folk art. The collection and publication of Ukrainian folk riddles began in the first half of the 19th century: G. Ilkevich "Galician sayings and riddles" (Vienna, 1841), A. Semenovsky "Little Russian and Galician riddles"; M. Nomis "Ukrainian sayings, proverbs and so on" (1864), P. Chubinsky "Proceedings of an ethnographic and statistical expedition ..." (1877) and others. Ivan Franko is the author of the first, unfortunately, unfinished research on Ukrainian mysteries "Remains of worldview in Russian and Polish folk riddles "(" Zarya ", 1884). In Ukrainian folklore, the mystery remains an insufficiently studied genre. The riddle not only influenced the work of individual Ukrainian poets who wrote the corresponding author's works (L. Glebov, Y. Fedkovych, I. Franko, S. Vasilchenko), it forms the basis of poetic tropes, which is confirmed by the lyrics of P. Tychina, B.I. Antonich, V. Goloborodko, I. Kalinets, Vera Vovk, M. Vorobyov, M. Grigorieva and others.
Examples:
Two brothers marvel at the water, but do not go away.
Chervona hung over the rychka.
Vlіtku naїdaєatsya, charge to hang.
Hanging out to amuse, to cool down, in the fall of the year, to collect the amount.
Not fire, but obpіkaє
There is a club, and on the club there is a khatinka, and in those khatintsi there are people.
I don’t їм вівса, nі sina, give a drink to gasoline, I will burn my horses, whoever I want to be appointed.
Without hands, without nіg, but the gate is visible.
Proverbs and sayings
The priceless treasures of Ukrainian folklore include proverbs and sayings - short apt sayings. Proverbs and sayings are the generalized memory of the people, conclusions from life experience, which give the right to formulate views on ethics, morality, history and politics. In general, proverbs and sayings make up a set of rules that a person should be guided by in everyday life. They rarely state a fact, rather they recommend or warn, approve or condemn, in a word, teach, because behind them is the authority of generations of our people, whose inexhaustible talent, high aesthetic flair and sharp mind and now continue to multiply and enrich the spiritual heritage that has been accumulating over the centuries. A proverb is a small form of folk poetic creativity, which has been transformed into a short, rhythmized statement that carries a generalized opinion, conclusion, allegory with a didactic bias. In folklore, proverbs and sayings are designated by the term paremia. V medieval Europe collections of proverbs were compiled; about three dozen manuscript collections have come down to us, compiled in the 13th and early 15th century. For example, the collection of so-called Villani's proverbs includes a series of six-fold six-verses, each of which is presented as a peasant proverb. Everything in general is distinguished by a rare rhythmic and thematic homogeneity. The compiler of this collection, a certain cleric from the family of Philip of Alsace in the XIII century, more than once became the subject of processing or imitation. Texts of this kind are found up to the 15th century, sometimes with illustrations: then a proverb serves as a signature for a drawing.
A proverb is a genre of folklore prose, a short, stable figurative expression of a stating character, having a one-term structure, which often forms part of a proverb, but without a conclusion. Used figuratively.
For example: Truth hurts. Not our field is a berry.
A feature of the saying is that it is usually attached to what has been said as an aphoristic illustration. Unlike the proverb, it is a kind of generalization. Often a proverb is an abbreviation for a proverb. In the western regions of Ukraine, proverbs and sayings are combined into one concept - "sayings".
Examples:
Living life is not a field to cross.
You won't be able to pull off without їzhі and vіl.
The bird is red to her feasts, and the lyudin to her knowledge.
A head without rosum, like a lichtarnya without a candle.
Hto move yours to cuddle, hi to stand up for yourself.
Little pratsya shrinking for a great bezillya.
Take care of the honor of the youth, and health - for old age.
A good and inn is not a zip, and an evil one cannot be sent to a church.
Duma
The 16th century is considered to be the beginning of the Ukrainian assembly of Cossack poetic dumas. The first recording of a Ukrainian folk song can be dated from the second half of the same century (1571 in the grammar of Jan Blagoslav). Simultaneously with these attempts at folk versification, a new kind of folk song arises: thoughts. This is a new Cossack epic, which completely supplanted the Storoukrainian epic, the remnants of which remained in prosaic translations or in the form of verse. The thoughts themselves were collected and recorded for the first time in the 19th century. The oldest mention of the thought is in the chronicle (Annals, 1587) of the Polish historian S. Sarnitsky, the oldest text of the thought was found in the Krakow archive of M. Wozniak in the 1920s in the collection of Kondratsky (1684) “Kozak Golota”. At present, only references to the thoughts of the 16th century have survived in various written sources, but there is not a single complete text to date. In the annals of Sarnitsky, we can learn that the Ukrainians sang thoughts already at the beginning of the 16th century, these were thoughts about the heroic death of the Strus brothers, however, unfortunately, this chronicler did not add a single line of this thought to the annals. The 17th century is more successful in terms of the data that has been preserved about thoughts.
In particular, Kondratsky's handwritten collection contains four samples of Ukrainian Duma creativity: "Cossack Netyaga", "Death of Koretsky" and two samples of humorous parodies of thoughts. The name of the Duma was introduced into the scientific terminology by M. Maksimovich, who, like M. Tsertelev, P. Lukashevich, A. Metlinsky, P. Kulish, carried out the first publications of the Duma. The first scientific collection of thoughts with versions and commentary was published by V. Antonovich and M. Dragomanov ("Historical Songs of the Little Russian People", 1875). Fundamental studies of dooms were left by the folklorist and musicologist F. Kolessa, who in 1908 led a special expedition to Poltava, organized by Lesya Ukrainka, with a phonograph for recording the repertoire of kobzars ("Melodies of Ukrainian People's Dumas", "Ukrainian People's Dumas"). The most thorough scientific publication of dooms in the 20th century. carried out by Ekaterina Hrushevska ("Ukrainian People's Dumas"), but it was withdrawn from the libraries, and the researcher was repressed.
Examples:
Duma "Kozak Golota":
Oh, by the keel field,
Then we beat proudly with a road,
Oh there, having walked the Cossack Golota,
Not to be afraid of neither fire, nor sword, nor the third swamp.
True, on the Kozak shati dear -
Three seven-legged dashing:
One is bad, a friend is worthless,
And the third is not good for hl_v.
And yet, however, on the Kozakovs
Postoli v'yazov,
And onuchi Chinese -
Shirі zhіnotskі ryadnyany;
Shovkov_ drags -
Doubling zhіnotskі shirі valovі.
True, on Kozakov's hat-tag -
Above the dirk,
Sewn with grass
Вітром підбита,
Kudi vіє, thudi y provіvav,
Kozak young cool.
That is a walker, a Cossack, Golota, for a walk,
No cities, no villages not borrowed, -
Look at the city of Kilia.
Near the town of Kilia, the Tartars sit with beards,
It looks like in the upper roomsє,
Before the Tatar with the words of promovlyaє:
“Tatarko, Tatarko!
Oh, who are you thinking, who am I thinking?
Oh, chi bachish those, why am I bachu? "
Like: “Tartar, oh, sidiy, bearded!
I just bachu, I look like in front of me in the upper rooms,
But I don’t know if you think so. ”
Like: “Tatarko!
I bachu: in a clean field, not an eagle of lithuania, -
Then the Cossack of Golota is a good horse, a ghoulє.
I want to take it with live bait
Yes, to the city of Kilia to sell,
If you still wiggle him in front of the great pan-bashi,
For yogo many hearts are not fond of brothers,
Then you are promising,
The road to pay is nadiva,
Choboti shoesє,
Slik velvet on his head nadіvaє,
On a horse,
Endlessly behind the Cossack Golota Ganyaє.
That Cossack Golota is a good Cossack call know, -
Oh, look at the Tatar skriva,
More like: “Tartar, Tartar!
For now, you are important:
Chi on my clear zombie,
Chi on my black horse,
Chi on me, young Cossack? "
"I, - as it were, - I am important on your bright zombie,
And even better on your black horse,
And even better on you, young Cossack.
I want you to take live bait in your hand,
To the city of Kilia to sell,
Before the great panami-bashi wiggle
I don’t pick up a lot of hearts,
Don't be dear to the dear cloth. "
Then the Cossack Golota kindly call the Cossack sign.
Oh, look at the Tartar skrivaє.
"Oh, - it seems, - Tartar, oh sit, bearded
Libohn, on the other hand, on the rozum nebagatii:
Without taking the Cossack from your hand,
And even spared for the first penny.
And yet there are no Cossacks,
Cossack porridge is not eaten
I don’t know any Cossack names ”.
Then after rushing,
Becoming on the sidelines.
Without peace to gunpowder,
She gave the Tartar a gift at the breast:
Oh, the Cossack do not settle down,
And the Tatar іk the dashing mother thrashing about the horse!
Win yomu viri not donimє,
Before you arrive,
Kelep between the shoulders of the make-up,
If you look around, your spirit is already dumb.
Win todi dobre dbav,
Choboty Tatar іstyagav,
Having put shoes on your coats' legs;
I wear clothes,
On his cossack shoulders he pressed;
Velvet slip izdіyma,
On his cossack head nadіvaє;
Take the Tatar horse for the lead,
At the city of Sichi I fell,
There sobi p'є-gulyє,
Praise-vikhvalya kiliyimske field:
“Oh, the field is kilіїmske!
Give it a green light during the summer,
Yak, I was honored with unhappy years!
Give, God, the Cossacks drank and walked,
Good misli mali,
They took one more dobich
The first enemy was trampled underfoot! "
Glory is not yet, not polar
One nini to vika!
Historical songs can be defined as a genre of short epics. Forming at first spontaneously in the bosom of other genres of songwriting, the historical song (like the thought) reaches its culmination in the 17th-18th centuries. - in the era of the Cossacks in Ukraine. She tends to closely observe historical events, the fate of specific heroes. The genre "historical song" is known to all Slavic peoples. This is a lyric-epic work dedicated to a certain historical event or a famous historical figure. It should be noted that this is not a chronicle of events, not a document in which facts play an important role; This is a work of art, therefore creative speculation is possible in it. The main requirement for a historical song is to correctly reflect the era, the essence of the era, its spirit, and national orientation. In terms of volume, historical songs are less thought, but more than lyrical songs. The epic character is manifested in the story of events, which are portrayed objectively, but without clear recording of events, the life of historical characters. There are symbolism, hyperbole, emotional and evaluative elements in the songs. N. Gogol introduced the concept of "historical song" into Ukrainian folklore in his article "On Little Russian Songs" (1833). He points to the defining feature of this genre: "they do not break away from life for a moment and ... always correspond to the present state of feelings." Among the features historical songs It is also worth noting: showing important public events and historical figures; a short story about them; the presence of outdated words and expressions; stanza or couplet construction.
Examples:
"Oh ti, my nivo, nivo"
"Oh ti, my nivo, nivo"
Nivo gold
For you, my field,
The hollow was beating.
More than once for you, my field,
Trampled by the horde
More than once for you, my field,
Cursed b_dnota.
More than once, bulo, over you
The crooks were spinning,
More than once they tore your tilo
Vovki-hijaki.
The sun went down because of the gloom,
The three roared,
View of the Pansky Svovol
You have been recognized.
Get out, my cornfield,
Into greenery, rose,
І before the sleepy lands
Pour the ear!
Ballad
The ballad changed at the very beginning of its existence (12-13 centuries), when it was used as a love song for dance (first introduced by Pont Chapten), which was widespread in Provence. In French poetry of the 14th century, the ballad acquired canonical features, had constant three stanzas, a constant rhyme scheme (ab ab bv bv), an obligatory refrain and appeals to a certain person; flourished in the work of F. Villon (1431-1463). Ballads are:
Social and everyday ballads:
“Oh, what is it?” Is a social and everyday ballad. It is based on the moral conflict between the mother-in-law and the daughter-in-law, who was so intimidated that she turned into a poplar. The motive of transforming people into plants, animals, birds is very common in ballads. Social ballads portray the relationship between parents and children, brothers and sisters, and reveal feelings of love and hate.
Historical ballads:
Historical ballads are ballads with historical themes. They describe the life of a Cossack, the death of a Cossack on the battlefield (“Yes, the miracle of the dumbbell makes noise”), tells about the great sorrow that war brings to people. "She is in the field," is a ballad in which the tragic situation of Ukrainians in Turkish captivity is recreated. A mother in the Crimea is taken prisoner by her daughter, who has already become a bit drunk, becoming the wife of a Tatar. The daughter invites the mother to "rule" with her, but the mother proudly refuses. The ballad "Oh buv in Sichi old Kozak" condemns the betrayal of Savva Chaly and approves of his just punishment by the Cossacks.
Ukrainian literary ballads
In Ukrainian poetry, the ballad, showing its genre affinity with thought and romance, spread among the assets of Pyotr Gulak-Artemovsky, L. Borovikovsky, Ivan Vagilevich, early Taras Shevchenko and others, reaching the second half of the 19th century (Y. Fedkovich, B. Grinchenko and etc.); the tense plot unfolded against the backdrop of fantastic signs.
Ukrainian literary ballads of the 20th century
In this form, it does not appear so often in Ukrainian lyrics ("Ballad" by Y. Lipa: "The stitch between bushes is overgrown with char-silli ...") and is supplanted by historical and heroic motives associated with the era of the liberation struggle 1917-1921 The city, to which the poets of the “shot revival” and emigration addressed, in particular, the event of this genre was the “Book of Ballads” by A. Vlyzko (1930).
In the second half of the 20th century, the ballad acquired social and everyday significance, but did not lose its dramatic tension, which was reflected in the work of I. Drach, who reasonably called one of his collections "Ballads of Everyday Life" (1967), constantly emphasizing the conscious grounding of traditionally ballad pathos ...
Examples:
"Over the mountains, beyond the lines"
Over the mountains, over the woods
Dancing Marijana with the hussars. (Two)
Visley on nude father and matz:
Marianno, swarna panels, under the spats house! (Two)
I'm not going - go yourself,
Bo I will dance with the hussars. (Two)
And in the hussars there are black eyes,
I will dance with them until the evening. (Two)
From one night to the next
Marianna swearing dances ... (Dvіchі)
Fairy tales
A fairy tale is a story that mentions fictional events or persons. One of the main genres of folk art, an epic, predominantly prosaic work of a magical, adventurous or everyday character of oral origin with a focus on fiction. The fairy tale is based on a fascinating story about fictional events and phenomena that are perceived and experienced as real. Fairy tales have been known since ancient times among all peoples of the world. Related to other folk-epic genres - legends, sagas, legends, traditions, epic songs - fairy tales are not directly related to mythological representations, as well as historical figures and events. They are characterized by the traditional nature of the structure and compositional elements (ties, interchanges, etc.), a contrasting grouping of characters, the absence of detailed descriptions of nature and everyday life. The plot of the tale is multi-episode, with a dramatic development of events, the concentration of actions on the hero and a happy ending.
Examples:
The tale "Kirilo Kozhum'yaka"
If a prince, a prince, a prince, a prince, and a serpent, were given a tribute to him, they gave him a tribute: they gave either a young boy, or a girl.
Oto came the cherga even to the daughter of the prince himself. There is nothing to frighten, if the townspeople gave it, demanding to give it to you. The prince sent his daughter to pay tribute to the serpent. And the daughter of Bula is so good, you can't tell. Having fallen in love with the serpent. From won to nyogo cling to that and nourish once at ny:
Chi є, - seemingly, - on the light of such a cholovik, why bother you?
- Є, - like, - such - at Kiev over Dnipro ... Yak viyde on Dnipro to moisten skin (bo win kozhum'yaka), then not one, but two at a time, and how to fill up the stench with water from Dnipro, then I will I’ll learn for them, why is it? And yomu baiduzha: if you want to buy something, then less trochas on the shore are not a knight. From that cholovik only me scary.
Knyazivna and took her thoughts on the thought, how can you send me a tribute before daddy go free? And with no souls, only one dove. Vona spent the night awaiting yogi, cheek at Kyiv Bul. I thought and thought, but I wrote to my father.
From so and so, - as if - you, a tattoo, є in Kiev cholovik, on the name of Kirilo, on the nickname of Kozhum'yak. Bless you through the old people, who do not want to be beaten from the snake, why not let me, I know, from bondage! Bless him, a little one, with words, and with gifts, that you have not formed a word for a yake! I will pray for God and for you.
I wrote it like this, attached it to the blues with a bunch of blues, and I let it go to the window. The dove angered the sky and arrived before the house, on the way to the prince. And the children themselves were running along the way and they kicked the dove.
Tatusu, Tatusu! - it seems. - Chi Bachish - the dove from the sisters arriving!
The prince is more than healthy, and after thinking, thinking that and thinking:
There are already some curses from the child, apparently, my child!
And dal, having lured a dove to themselves, lo and behold, already a card with a krill. Win for the card. Chitaє, my daughter already writes: so and so. Oto at once calling to himself the entire foreman.
Chi is such a cholovik, why should you be nicknamed Kiril Kozhum'yakoy?
- Є, to the prince. Live over Dniprom.
What would you like to start before you, after hearing it?
They were so happy that they sent the old people themselves. The stench came to yogo hati, little by little the doors were opened with fear that they were angry. Wonder, as much as Kozhum'yaka himself is sitting, with his back to them, and I have twelve skins with my hands, only you can see that I have such a white beard! From one of the quiet messengers: "Kakhi!"
Kozhum'yaka zhahnuvshaya, and twelve skins just tread! Turning around to them, and the stink of youmu in the belt:
From so and so: the prince sent to you because of a request ...
And I won’t be surprised: I am angry that through them she has torn twelve skins.
Stink of knowledge, let's ask for yo, give yo blessings. Steel navkolishki ... Skoda! They asked and asked that they went with their heads bowed.
What is robitimesh here? Sumuє prince, sumuє and all foreman.
Why don't you send us more young ones?
Young people were sent - nothing is going to go there. To move that sope, at first it seems. So it was chosen for those leathers.
Distant prince and sent to the new little children. When they came, when they started asking, when they began to cry, they started crying, then Kozhum’yaka himself wasn’t worn out, crying that and like:
Well, for you I’m already angry. Pishov to the prince.
Let’s, - as it were, - take me twelve barrels of tar and twelve hemp hemp!
Having wrapped himself in hemp, greased himself with resin good, taking a mace taku, perhaps ten pounds in one, that one pishov to a snake.
And like a snake you:
What about, Kirilo? Priyshov bitisya chi put up?
Even put up? We will fight against you, we will curse the germ!
From i started to beat the stench - already the earth is buzzing. How to get rid of the snake and swallow with Cyril's teeth, then so a piece of resin and virve, how to get rid of it and swallow, then so creepy as hemp and virve. And if you hit the yak with a hefty mace, then so and vzhen in the ground. And the snake, like a fire, burn, - so hot, and leave the zbig to Dnipro, get drunk, jump up by the water, cool down the troch, then Kozhum’yaka is already wrapped in hemp and tarred with resin. Otto viskakuє from the waters of the curses of the child, and to get kindled against Kozhum’yaki, then with a mace only loops! If you get excited, then win, know, with a mace only loops that loops, as much as the moon is gone. They fought, fought - already smoke, as much as skri jump. Rosіgrіv Cyril the serpent is shorter, like a forging lemish near the furnace: already pirhaє, already buried, curses, and then the earth will only stop.
And here at the bell ringing ringing, ruling the prayer, and the people standing in the mountains, like the inanimate, with their hands locked, waiting, that will be! If there is a snake - booby! Already the earth shook. The people, standing on the mountains, clasped their hands: "Glory to you, Lord!"
From Kirilo, having driven in a snake, having swayed the prince and sent the prince. The prince no longer knew yak yomu th dyakuwati. It was at that very moment that those tract in Kiev, de vin alive, were called Kozhum'yakami.
Legends
Legend in folklore
Examples:
"The legend about the stench of that water"
Legends
The most widespread genre of European medieval literature (starting from the 6th century), formed in Catholic writing mainly as the life of a saint, written on the day of his memory, or as a collection of instructive stories about the life of holy martyrs, confessors, saints, monks, hermits, pillars, called “ Paterik ". In Western European countries, a collection of Christian legends in the 13-14 centuries was especially popular. called "The Golden Legend" ("Legenda aurea"), translated into many languages.
Legend in Ukrainian literature
In the Ukrainian writing of the princely days, one of the translations of such collections of legends is "Prologue". At the same time, a collection of original legends appeared - "Kiev-Pechersk Paterik". Later, legends began to call various legends of religious content with pious and instructive instruction about holy places, parables about the origin of animals and plants. Of such works, numerous collections were ordered, which were translated into different languages, their plots were conveyed in poetry, used in school religious performances (mysteries, Miracles, morality). In Ukraine, the well-known Paterikon - Sinai, Skete, Athos, Jerusalem and others. The plots of legends were reflected in numerous icons, knightly novels and stories. Such a pearl of European classics as "The Divine Comedy" by Dante Alighieri grew up on them.
Legend in folklore
Oral folk tales of a miraculous event that are perceived as authentic. Legends are very close to translations, differing from them most of all in that they are based on biblical plots. Unlike fairy tales, legends do not have traditional initial and final formulas, an established sequence of events. Only sometimes do they have something in common with fairy tales: the initial formulas are “that was a long time ago”, “once upon a time”; fantastic content, but one that is interpreted as a miracle, created by unusual people.
Examples:
"Legend about the end of the world"
Old people will find out, how can they be injected at the same time, nibi ball. Htos yogo shtovhnuv and vіn rose; Pieces of the whole ball flew to the different sides and the earth, sun, moon, dawn were set. In one piece the earth was made up, which is alive on them. The whales, who lifted their tail, overshadowed our land, or the bully would fly into the abyss. Whole whales will lie still and start wagging their tail, and the earth will start to collapse.
"The legend about the stench of that water"
Kick arguing the fire with water, who is the strongest? Now, when the fire is halfway, then the water and the hall; If the fire appears, then the water and the line on the new one. If you don't bother to fire, that duck into the stone - there is already nothing to spill water there. It’s dumb in the light of the wise and cunning, like a fire: it’s all to overwhelm cleanly. If the cholovik is sinking, then at least it is vityagnesh; and even as it burns, then I’ll poppeletsyu zagrebesh in the purchase, that and then - vіter dune, then thwart.
"The legend about the origin of gir and stone on the ground"
Yakos, the sly one arguing with God, wip'є all the water and the whole lot of food on the ground. Now drink water and sacrifice food. If he got drunk, he got drunk on the squeak, then he was terribly blown out, and he got drunk: fly that blues, fly that blues. Having observed the temples of the mountains, swamps. And if it pidpirali with a kick to the chest, then it fell to the ground, swaying on the ground with a wrist, beating with his hands and feet, and from there, bending the whole of the valley and the glib hole. So the crafty spaskudiv miracle I god the earth with mountains and failures. And from the skeletons that burn, as having watched Satan, God-knowers would grow, the same Saint Peter and Pavlo, as the stench walked on the earth, cursed them. Because of this, the stench stopped growing. Because of this, the Lord dedicated the earth and began to cultivate the writing of his labors.
Short description
The oldest forms of verbal art arose in the process of the formation of human speech in the Upper Paleolithic era. In ancient times, verbal creativity was closely associated with human labor activity and reflected religious, mythical, historical ideas, as well as the rudiments of scientific knowledge. Ritual actions through which primitive man sought to influence the forces of nature, fate, were accompanied by words: spells, conspiracies were pronounced, the forces of nature were addressed with various requests or threats.
Attached files: 1 file
Ministry of Education and Science of the Republic of Kazakhstan
Kazakh National Conservatory named after Kurmangazy
On the topic: "Ukrainian folklore"
Completed by: Filyuk V.
Supervisor: Senior Lecturer
Berdibay A.R.
Almaty, 2013
Folklore (English folklore) - folk art, most often oral; artistic collective creative activity of the people, reflecting their life, views, ideals; poetry (legends, songs, ditties, anecdotes, fairy tales, epics) created by the people and prevalent among the masses, folk music (songs, instrumental tunes and plays), theater (dramas, satirical plays, puppet theater), dance, architecture, visual and arts and crafts. The term "folklore" was first introduced into scientific use in 1846 by the English scientist William Thoms, as a set of structures integrated by word, speech, regardless of what non-verbal elements they are associated with. Probably, it would be more accurate and definite to use the old and from the 20-30s. the out-of-use terminological phrase “oral literature”; or the not very specific sociological limitation of “oral folk literature”.
This use of the term is determined by different concepts and interpretations of the links of the subject of folklore with other forms and layers of culture, the unequal structure of culture in different countries of Europe and America in those decades of the last century when ethnography and folklore studies arose, different rates of subsequent development, different composition of the main fund of texts, which was used by science in each of the countries.
Folklore works (fairy tales, legends, epics) help to recreate the characteristic features of folk speech, melodic and melodious. And proverbs and sayings, for example, demonstrate her conciseness and wisdom.
The oldest forms of verbal art arose in the process of the formation of human speech in the Upper Paleolithic era. In ancient times, verbal creativity was closely associated with human labor activity and reflected religious, mythical, historical ideas, as well as the rudiments of scientific knowledge. Ritual actions through which primitive man sought to influence the forces of nature, fate, were accompanied by words: spells, conspiracies were pronounced, the forces of nature were addressed with various requests or threats. The art of the word was closely related to other types of primitive art - music, dance, decorative arts. In science, this is called "primitive syncretism."
As mankind accumulated more and more significant life experience that needed to be passed on to future generations, the role of verbal information increased. The separation of verbal creativity into an independent art form is the most important step in the prehistory of folklore.
Folklore was a verbal art, organically inherent in folk life. The different purpose of the works gave rise to genres, with their various themes, images, style. In the most ancient period, most peoples had ancestral legends, labor and ritual songs, mythological stories, conspiracies. The decisive event that paved the line between mythology and folklore proper was the appearance of a fairy tale, the plots of which were perceived as fiction.
In ancient and medieval society, a heroic epic was formed (Irish sagas, Kyrgyz Manas, Russian epics, and others). There were also legends and songs reflecting religious beliefs (for example, Russian spiritual poetry). Later, historical songs appeared, depicting real historical events and heroes, as they remained in the people's memory. If ritual lyrics (rituals accompanying the calendar and agricultural cycles, family rituals associated with birth, wedding, death) originated in ancient times, then non-ritual lyrics, with its interest in an ordinary person, appeared much later. However, over time, the border between ritual and non-ritual poetry is erased. So, at the wedding, ditties are sung, at the same time, some of the wedding songs pass into the non-ritual repertoire.
Genres in folklore also differ in the way they are performed (solo, choir, choir and soloist) and in various combinations of text with melody, intonation, movements (singing, singing and dancing, storytelling, acting out).
With the changes in the social life of society, new genres arose in Russian folklore: soldier's, coachman's, burlak songs. The growth of industry and cities gave rise to romances, anecdotes, workers, school and student folklore.
There are productive genres in folklore, in the depths of which new works can appear. Now these are ditties, sayings, city songs, anecdotes, many types of children's folklore. There are genres that are unproductive, but they continue to exist. Thus, new folk tales do not appear, but old ones are still told. Many old songs are also sung. But bylinas and historical songs in live performance practically do not sound anymore.
For thousands of years, folklore was the only form of poetry among all peoples. The folklore of each nation is unique, as well as its history, customs and culture. So, bylinas, ditties are inherent only in Russian folklore, thoughts - in Ukrainian, etc. Some genres (not only historical songs) reflect the history of a given nation. The composition and form of ritual songs are different, which can be confined to the periods of the agricultural, cattle-breeding, hunting or fishing calendar; can enter into a variety of relationships with the rites of the Christian, Muslim, Buddhist or other religions.
Folklore of the late period is the most important source for the study of psychology, worldview, aesthetics of a particular people.
For the first time, people became interested in folklore as a phenomenon of the historical memory of the people in the 19th century. The first collectors of folk songs and legends of deep antiquity have not yet tried to determine what is hidden behind the mysterious and poetic images, what is their hidden meaning, what they can tell about the past. Experiments in the analysis of folklore materials will come much later - in the 20th century a special, "mythological school" will appear. The 21st century will be marked by the emergence of the "fantasy" genre, in which traditionally folk heroes mingle with our contemporaries, becoming idols of youth. One way or another, folklore has always attracted the reader, listener, heir. Here is an entertaining, often chilling plot, and a special feeling of "involvement" (after all, this is the legacy of ancestors!), And an attempt to unravel the mystery, and the eternal desire to pass on the experience to the next generation.
Ukrainian musical culture originates from the ancient Eastern Slavs. It has evolved over the centuries since the 14th century. It was based on the original song folklore of the Ukrainian people, which reflected its history, the national liberation struggle. Folk music developed as the art of monophonic, as well as polyphonic and harmonic, in vocal, vocal-instrumental and instrumental forms. The melos and rhythm of Ukrainian songs are rich. In the central and southeastern regions, polyphonic singing is developed, close to Russian, Belarusian. In Western Podillia and the Carpathians, songs are usually monophonic, contain many archaic features, traces of ties with Polish, Slovak, Czech, as well as Romanian and Hungarian art. The intonation-modal structure of Ukrainian music is diverse - from non-semitone scales to major and minor. Among the folk instruments - violin, bassola (stringed bowed), kobza, bandura, torban (stringed plucked), cymbals (string-percussion), lyre (stringed keyboard), sopilka, trembita (wind), jew's harp (drymba, reed - plucked), drum, tambourine, tulumbas (drums). The genre composition of the Ukrainian song is rich.
Musicality is one of the characteristic features of the Ukrainian people; musical traditions on the territory of modern Ukraine have existed since prehistoric times. Musical instruments found by Kiev archaeologists near Chernigov - rattles from mammoth tusks date back to the 18th millennium BC. The flutes found at the Molodovo site in the Chernivtsi region are also attributed to the same time).
In general, primitive music had a syncretic character - song, dance and poetry were merged and most often accompanied rituals, ceremonies, labor process, etc. In people's minds, music and musical instruments played an important role as amulets during spells and prayers. In music, people saw protection from evil spirits, from bad sleep, from the evil eye. There were also special magical melodies to ensure the fertility of the soil and the fertility of livestock.
In the primitive game, soloists and other singers began to stand out; developing, the elements of the musically expressive language are differentiated. Recitation in one tone even without the exact dimension of interval moves (the descending gliding movement of the primitive melody in close, most often neighboring, sounds) led to a gradual expansion of the sound range: the fourth and fifth are fixed as natural boundaries of raising and lowering the voice and as reference intervals for the melody and filling them with intermediate (narrow) passages. This process, which took place in ancient times, was the source from which the folk musical culture arose. He gave rise to national musical systems and national characteristics musical language.
Folk songs
The practice of folk songs, which existed in ancient times on the territory of Ukraine, can be judged by the old ritual songs. Many of them reflect the integral worldview of primitive man and reveal his relationship to nature and natural phenomena. The original national style is most fully represented by the songs of the central Dnieper region. They are characterized by melodic ornamentation, vocalization of vowels, modes - Aeolian, Ionian, Dorian (often chromatized), Mixolydian. Links with Belarusian and Russian folklore are clearly traced in the folklore of Polesie.
In the Carpathian region and in the Carpathians, special song styles have developed. They are defined as Hutsul and Lemko dialects. Hutsul folklore is distinguished by arachaic features of melos and manner of performance (intonations close to the natural mode, descending glissandos at the end of phrases, singing with exclamations, improvisational melismatics, sylabic recitative). Hutsul songs are characterized by a special, Hutsul, mode, as well as Aeolian, Ionian and Dorian modes. The Lemko dialect is characterized by connections with Polish, Hungarian, Slovak song traditions, which are manifested in an acutely pulsating syncopated rhythm, the predominance of major over minor, and the dominance of sylabic recitative.
Genre variety of Ukrainian songs.
According to its importance in the life of the people, according to the theme, plot and musical characteristics, the Ukrainian folk song is divided into many different genres, which have certain characteristics. In this understanding, the most typical genres of Ukrainian songs are:
Calendar-ritual - vesnyanka, shchedrivka, haykov, carols, kupala, grub, etc.
Family ritual and household - wedding, comic, dance (including kolomiyka), ditties, lullabies, funeral, lamentations, etc.
Serf life - Chumak, hireling, burlak, etc .;
Historical songs and thoughts
Soldiers' life - recruits, soldiers, riflemen;
Lyric songs and ballads.
In the 15th-16th centuries, historical thoughts and songs became one of the brightest phenomena of Ukrainian folk music, a kind of symbol of national history and culture. As noted by the Arab traveler Pavel Aleppsky (memoirist, son of the Antiochian Patriarch, who visited Ukraine in 1654 and 1656): “The singing of the Cossacks consoles the soul and heals from melancholy, because their melody is pleasant, comes from the heart and is performed as if from one mouth; they are passionate about music singing, gentle and sweet melodies. "
The immediate source from which the thoughts developed was the tradition of historical and grandiose songs, which were very common even in princely Russia. They usually glorified princes, campaigns, and other historical events. So, even in the XI century they sang praises to Mstislav, Yaroslav and others. The annals contain many indications of the musical performance of various historical narratives about campaigns "against the Greeks and Khazars", about "quarrels and fights of princes", etc.
The creators and performers of historical songs and dooms, psalms, cants were called kobzars. They played the kobza or bandura, which became an element of the national heroic-patriotic epic, freedom-loving character and purity of the moral thoughts of the people.
Already in the XIV-XVII and XVIII centuries, Ukrainian musicians became famous outside Ukraine, their names can be found in the chronicles of those times among court musicians, including at the court of Polish kings and Russian emperors. The most famous kobzars are Timofey Belogradsky (famous lute player, 18th century), Andrey Shut (19th century), Ostap Veresai (19th century), etc.
Folk musicians united in fraternities: song workshops, which had their own charter and defended their interests. Especially these brotherhoods developed in the XVII-XVIII centuries, and existed until the very beginning of the XX century, right up to their destruction by the Soviet regime.
Duma is a lyric-epic work of Ukrainian oral literature about the life of the Cossacks of the 16th-17th centuries, which was performed by itinerant music singers: kobzars, bandura players, lyre players in Central and Left-Bank Ukraine.
The characteristic signs of doom
In terms of volume, the Duma is larger than historical ballad songs, which, as with the old squad epic ("The Lay of Igor's Campaign", old carols, epics), have a genetic link. One of the particular questions of the problem of the genre "The Lay of Igor's Host" in the literature about him was the question of its relationship with the Ukrainian Duma. For the first time, the proximity of the rhythmic structure of S. to the size of the "Little Russian Duma" was noted by M. A. Maksimovich, who assumed that S. contains the beginnings of the well-known contemporary dimensions of Ukrainian and Great Russian poetry (Song of Igor's Regiment). The researcher found in S. 10 verses containing rhyme and corresponding to the size of the verse in the Duma, which is characterized by the presence of verses of varying complexity of various sizes.
Throughout the history of Ukraine, the masses have created many deeply ideological and highly artistic songs, fairy tales, thoughts, ditties and kolomyyas, proverbs and sayings, riddles, legends and traditions, anecdotes and stories. Ukrainian folklore is rightly considered an outstanding phenomenon not only of Slavic, but also of world culture.
"Folk poetry of Ukraine - the apotheosis of beauty." “I can’t tear myself away from games kobzars, bandura players, lyre players - this pearl of folk art "1, - said AM Gorky. At a meeting with Ukrainian Soviet writers, he said: “Your folk songs and thoughts, your fairy tales and proverbs are real pearls, there is so much soul, wisdom, beauty in them. The people are a great artist, very great "2.
The oldest types of Ukrainian folk poetry
The folk poetry of Ukraine used and developed the folklore heritage of the ancient Russian people. The emergence and development of Ukrainian folklore is associated with the formation of the Ukrainian nationality, which took place under conditions of developed feudalism. This explains the class content of Ukrainian folklore, its antifeudal, anti-serfdom motives.
In Ukrainian folk poetry of the 15th-16th and subsequent centuries, as well as in Russian and Belarusian, there are many early types of folk poetry - labor songs, ancient calendar, funeral and wedding ritual poetry, conspiracies, fairy tales about animals and heroic-fantastic (in the last the images of epic heroes of the era of Kievan Rus are also reflected). Ukrainian folklore is associated with the labor activity of the people; it contains elements of the spontaneously materialistic thinking of the people.
The labor Ukrainian folk song "Pledge" (a song when driving piles, recorded at the end of the 19th century) is related to the Russian "Dubinushka"; original work songs were songs of haymakers (kosarst), reapers (zhnivt), oarsmen (rowbovets), pololschits (pololschits), performed both during work and during rest. Echoes of labor processes are found in all types of Ukrainian calendar and ritual poetry, in which the richest and most colorful songs and play activities of the spring-summer group - vesnyanka (on the Right Bank) and gavki (hay - grove, a small forest in the western regions of Ukraine), mermaids and tsarina (tsarina is a place on the outskirts of the village), Kupala, Petrovsk (petrvchanst), zhnivny, stubble and dozhinovye (zhinkov, zhnivt, zhinkov).
The winter group of folk calendar-ritual poetry was represented by New Year's carols and generosity, poshannya (zashannya), games of the mummers ("Goat", "Melanka").
The main motives of all these songs of the spring and winter group and game entertainment (for example, "A mi millet s1yali", "Poppy"), in addition to love and comic ones, are associated with the call of spring, meeting and sending it off, with the wishes of a happy life, a good summer and bountiful harvest, depicting toil.
The conspiracies that were ancient in their origin (speak, zamovlyannya, swearing) also partly adhered to calendar-ritual poetry (conspiracies "for the harvest", "for the cattle", "for the beast", etc.), and partly for the ritual-family ( conspiracies "vshch eyes" - from the evil eye, "on cholovsha", love, etc.). Later, especially in the 19th-20th centuries, conspiracies and associated beliefs and omens began to wither away and almost completely disappeared in Soviet times.
Family ritual poetry - songs and ritual play actions - wedding (weighing), at christenings and funerals (burial of hollow bones, crying) - was very developed in the early periods of Ukrainian history. Like calendar-ritual poetry, it * pursued the goal of influencing the phenomena of nature hostile to the working man and ensuring his well-being in his economic and personal life. Ukrainian wedding songs and game performances, as well as Russian and Belarusian ones, make up a single highly poetic artistic whole; they represent a folk drama that develops according to the main constituent parts of a wedding.
The ancient genres of Ukrainian folk poetry are riddles (riddles), proverbs (when I, npunoeidnu) and sayings (orders). The class nature of proverbs and sayings, the social ideals and aspirations of the working people were especially vividly reflected in those of them that were directed against the feudal serf-owners, church and religion, tsarism and the tsar, landowners, capitalists and kulaks.
The Ukrainian fairy-tale epic is exceptionally rich, including both fairy tales proper (about animals - zvriny epos, bikts, fantastic and heroic, short stories), and various types of legends, traditions, anecdotes and fables. The main characters of fairy tales, their clothes, tools of labor, way of life provide a lot of informative material about Ukrainian society in the era of feudalism and capitalism. Heroes of fantastic fairy tales - heroes ("1van - muzhichy sin", "Chabanets", "Kirilo Kozhumyaka", "Kotigoroshko", etc.) - successfully fight against terrible monsters that destroy people and the results of their labor, often using the friendship of animals and birds, sympathy and help from nature (“the water that squeaks,” etc.), as well as wonderful objects (“chobot-quick-walkers”, “flying ship”, etc.). Certain fairy tales (for example, "Kirilo Kozhumyaka", "Ilya Murin" - the development of the plot of the Old Russian epic about Ilya Muromets), folk legends, stories and legends about the origin of the names of rivers and settlements contain information that has historical, cognitive significance.
People's heroic epic - thoughts.Development of folklore before the Great October Revolution
In the conditions of the heroic struggle of the broad masses of the people of Ukraine in the XV-XVI centuries. against feudal-serf oppression, against the Turkish, Tatar and Polish-gentry invaders, the genre of large poetic epic and epic-lyrical folk works - dooms (the first record was made in 1684), narrating about the courage, love of freedom and hard work of the Ukrainian people, its indestructible friendship with the great Russian people.
Dumas belong to the best examples of the Ukrainian folk heroic epic, they are devoted to the brightest pages of the true historical reality of Ukraine in the 15th-20th centuries. Most of all, thoughts have been created about the events of the 16th-17th centuries. Dumas paint images of courageous warriors - peasants and Cossacks, guarding the borders of their native land, patriots suffering in captivity or cracking down on Ukrainian and foreign lords ("Kozak Golota", "Otaman Matyash old", "1vas Udovichenko-Konovchenko", "Samshlo Shshka" and etc.). The events of the period of the liberation war of 1648-1654 occupy a special place in the Duma. ("Khmelnytsky and Barabash", "Rebel against the Polish Pasha", etc.). The epic and historical heroes of the thoughts of the 15th-17th centuries, like those of the Russian heroic epics, are endowed with heroic strength, great intelligence, ingenuity, resourcefulness. They defeat enemies in duels ("Kozak Golota"), single-handedly confront numerous enemy-invaders, defeat them or take them prisoner ("Otaman Matyash old", etc.); the thoughts express deeply the popular idea that the disregard of the masses, their experience and advice will inevitably lead the "hero" to shameful death ("Widow S1rchikha - 1vanikha" and others). Many thoughts ("Kozatske Zhittya", "Kozak Netyaga Fesko Ganzha Andiber", "Sister That Brother", "Bshna Widow I Three Blue", etc.) talk about the hard life of the masses, their meager food, bad clothes, poor dwelling, paint acute social conflicts. Dumas sharply condemn robbery and oppression, cruelty, money-grubbing, greed. The beautiful image of the native land - Ukraine, created by the people in the Duma, is the best proof of the high humanism and deep patriotism inherent in this type of epic.
Thoughts as an epic are characterized by a strong lyrical coloring, the narration is usually carried out in them with passionate emotion. Thoughts are performed with a solo song recitative (singing recitation), with the obligatory accompaniment of a folk musical instrument - kobza (bandura) or lyre. The verse and stanza (couplet) of dooms are distinguished by a large freedom of size (verse from 5-6 to 19-20 syllables, stanza from 2-3 to 9-12 verses), which creates opportunities for further improvisation and variation. The composition of dooms is slender (singing - narration - ending); the narrative is characterized by slowdowns and lyrical digressions. The constant stanza is replaced by a free stanza-tirade (ledge), with free, mainly verbal rhymes; after the end of the stanza-tirade, a musical refrain follows. Dumas are works of an improvisational nature; not a single folk singer - kobzar or lyre player - repeats and does not seek to repeat canonically the text and melody of this work, but treats them creatively, constantly changing, supplementing or abbreviating them. There are many kobzars-improvisers of doom, among whom stood out such virtuosos as Ivan Strichka (first half of the 19th century), Ostap Veresai, Andrey Shut (mid and second half of the 19th century), Ivan Kravchenko (Kryukovsky), Fedor Gritsenko (Kholodny) (second half of the XIX century), Mikhailo Kravchenko, Gnat Goncharenko, Tereshko Parkhomenko and others (late XIX - early XX century).
Working people of Ukraine in the XV-XVII centuries. also created historical songs of an epic-heroic and lyro-epic character, historical heroic legends, traditions and stories. They were a kind of response to the most important events. Such are the songs about the Turkish-Tatar raids, full and captivity, about the courage of the people's fighters against the foreign yoke (for example, "To Tsarigrad 1 on the market" - about Baida, etc.), historical stories and legends about the atrocities of the Turkish-Tatar and Polish invaders in Ukraine , about the courage and resourcefulness of the Ukrainian population, and especially the Zaporozhye Cossacks, songs about the reprisal of the Cossack dullness with the rich-dooks who tried to mock the Cossacks (“Chorna Khmara came, becoming a board of ira”, etc.). Especially many such works have been created about the events of the eve and the period of the people's liberation war of 1648-1654. (for example, about the national heroes of this time Bogdan Khmelnitsky, Maxim Krivonos, Danil Nechay, Ivan Bogun, etc.) *
Patriotic rise of the people in the middle of the 17th century, reunification
Ukraine and Russia have left a great imprint on many types of folk poetry. By the same time, it should be attributed to the wide distribution of folk theater - puppetry and theater of live actors, as well as short lyrical, mainly satirical and humorous, ditties and kolomyyk songs, in which the enslavers of the Ukrainian people were ridiculed and images of the Zaporozhye and Don Cossacks were drawn - brave and brave fighters against oppression and violence.
The joint struggle of the Russian and Ukrainian peoples against the autocratic-serf system during the popular movements of Stepan Razin, Kondraty Bulavin, and later Emelyan Pugachev, was reflected in the extensive antifeudal, anti-serf poetry. Songs and legends about the son of Stepan Razin were also composed in Ukraine ("Vihodila ditina z-shd bshogo kamen", "Kozak Gerasim"). During the XVII-XVIII centuries. songs and legends were created about the courageous heroes of the joint struggle of Russians and Ukrainians against the Turkish-Tatar aggression (about Ivan Sirko, Semyon Palia), about the struggle against the Swedish invasion and about the traitor Mazepa, about the capture of Azov, about the victories over the Turkish invaders in the first half of the XVIII century, about the great Russian commander A. V. Suvorov, etc. On the strengthening of the Russian autocracy in the XVIII century. The Ukrainian people responded to feudal-serf oppression with numerous peasant uprisings, which were accompanied by the rise of anti-feudal folk art - new songs, stories and legends about the heroes of this struggle - the Haidamaks (for example, "About Sava Chaly and Gnat Naked", etc.), oprishki (about Oleks Dovbush; they are related to Slovak songs about Yanoshik, Bulgarian and Moldavian about haiduks), about the heroes of the Koliivshchyna - Maxim Zaliznyak, Nikita Shvachka and others, about the uprising in the village. Turbai 1789-1793 ("Bazilevshch conceived" and others).
During this period, antifeudal songs about serf bondage and serf tyranny, recruit and soldier songs, chumak, burlak (farm laborers) songs, many of which are lyric-epic, historical or everyday, were widely spread during this period; ballad songs based on historical plots ("About Bondar1vnu"), folk satirical poems directed against representatives of the ruling class - pans, judges, priests, etc. are created. In narrative folklore, realistic social and everyday short stories, anecdotes, legends and stories , brightly illuminating the antagonistic class relations of feudal society (the favorite hero is a serf or "free" poor peasant, a homeless barge haule, a wise soldier).
Especially a lot was created during this period of social and household and family-friendly soulful, sad, lyrical songs (choral and solo), as well as songs about family life - rodipt, about love - about kohannya. A large group consists of comic songs (, zhart1vliye (), humorous and satirical. folk repertoire receive songs of Russian and Ukrainian poets; the poetic form of a literary song is increasingly influencing the form of a folk lyric song (romance songs).
In the first half of the XIX century. the Ukrainian people reflected in their folklore works events of the Patriotic War of 1812 (songs about M.I.Kutuzov, M.I. and the Western Ukrainian oprishka Miron Shtola, about the outstanding revolutionary leader of Bukovina Lukyana Kobylitsa, and others). The first samples of workers' songs become known ripKa your share "); the genre of short songs - ditties and kolomyyk of the most varied content flourished.
The emergence of the working class in the historical arena led to the development of a new type of folk poetry - workers' folklore. Already in the 70s-80s of the XIX century. * Work songs and kolomoyki were recorded and published, reflecting capitalist exploitation, protest and early forms of struggle of the working class (songs "Oh chi will, chi bondage," backwater>, well-known legends about Shubin - the "owner" of the mines, etc.). Popular dramatic ideas about the struggle against despotism (Ukrainian versions of the folk dramas The Boat, Tsar MaksimShan, etc.) are becoming widespread among the workers.
In the proletarian period of the liberation movement, the leading motives of the Ukrainian workers' folklore, which spread in the Ukrainian, Russian and partly Polish languages and thereby acquired an international character, are revolutionary calls for the overthrow of the autocracy and the rule of capital, the glorification of the socialist ideal, proletarian internationalism (International, Russian , Ukrainian and Polish editions of "Varshavyanka", "Rage, tyrants" and its Ukrainian original - "Shalshte, shalshte, say kati", Russian, Ukrainian and Polish text of "Red Banner").
At the beginning of the XX century. Ukrainian revolutionary songs are created (“Take care of me at the field>,“ Well, cotton, rebel ”,“ One Khmara i3 village, and the other z1sta ”, etc.), vivid stories and songs about the events of the first people's revolution in Russia 1905-1907, about the faithful sons of the people - the Bolsheviks, about the First World War ("Karpaty, Karpaty Velikp Gori"), about the overthrow of the autocracy in 1917.
Thus, folk art, which had a pronounced revolutionary character, was generated by the events of the country's social and political life and invariably accompanied the class actions of the workers.
Ukrainian Soviet folklore
The victory of the Great October Socialist Revolution introduced fundamental changes in the character of Ukrainian folk poetry, caused an upsurge in the socialist poetry content of the millions of the Ukrainian people, which is developing on the basis of Soviet ideology. In the Ukrainian folk poetry of the post-October period, the most important events of Soviet reality were reflected - from the victory of the Great October Revolution to the events of the Great Patriotic War of 1941-1945. and the period of the extensive construction of communism. The people praise the great party of communists, V. I. Lenin, labor heroism, the struggle for world peace, the seven-year plan of 1959-1965, friendship of peoples, proletarian internationalism and socialist patriotism.
Fundamental changes have taken place in the traditional genres and types of Ukrainian folk poetry; the old ritual poetry has almost completely died out. At the same time, new songs, thoughts, fairy tales, tales, stories, as well as folk poems on the themes of the Great October Socialist Revolution, the Civil War and the struggle against foreign invaders (for example, the fairy tale "Lenshska Pravda", songs and legends about Lenin, heroes civil war - Chapaev, Shchors, Kotovsky, about partisans, heroes of the Great Patriotic War, etc., stories onoeidi, often conducted from one person and having elements of memory). Along with heroic works, anecdotes, satirical and humorous short stories were widely developed, ridiculing various enemies of the Soviet state (White Guard generals, Petliura, interventionists, Pilsudski, Japanese samurai, Hitler, etc.), remnants of capitalism and religious prejudices (carriers of negative everyday phenomena truants, idlers, careless, drunkards).
A special flourishing of Soviet Ukrainian folk poetry is observed in the field of songs, ditties and kolomyyas, proverbs and sayings reflecting the main events and phenomena of everyday life of the country of the Soviets (songs: about the events of October and the civil war - "Arriving zozulenka", "3i6 paB Shchors zagsh zazyat "; about Lenin; on the construction of socialism - "Oh, chervonp kvgky", "Zakurshi Bci backwaters "; on the liberation of the Western Ukrainian lands and their reunification with Soviet Ukraine - "Vlada Narodnaya came", "Rozkvgae Bukovina", etc .; about the Great Patriotic War - "Stand up for the will of the land", "Our lanka of the front", etc .; about the post-war period, the building of communism, the struggle for peace - "Shd 3 opi Komuni Yash ”,“ Mi hochemo miru ”, etc.).
During the Soviet era, the genre of dumas underwent great changes, which now have a lot that is new in poetic form (dumas of song, epic form and type of poetic tale); the character of their singing has changed (they have become more generalizing), delays in narration have almost disappeared, etc. Soviet kobzars (Ivan Zaporozhchenko, Petro Drevchenko, Fyodor Kushnerik, Yegor Movchan, Vladimir Perepelyuk, etc.) created a number of thoughts on modern subjects (for example, the thought of V. I. Lenin - "Who is that soksh, commodity?").
The Ukrainian people have nominated many talented poets, composers and singers from their midst (for example, Pavlo Dmitriev-Kabanov from Donetsk, Olga Dobakhova from the Zhytomyr region, Khristina Litvinenko from the Poltava region, Frosin Karpenko from the Dnepropetrovsk region, etc.)> art at numerous regional, city, regional and republican shows of amateur performances, which, like the holidays of songs and dances, have become a household tradition. Many factory and collective farm choirs, choirs-links, agitation and culture teams, and amateur ensembles have created texts and music for some songs, ditties and kolomykas.
Both Soviet and pre-October folk poetry was widely used and is used by Ukrainian and Russian writers, composers, and artists. Many images and motives of pre-October Ukrainian folklore were used in the works of a number of prominent writers, especially N.V. Gogol, T.G. Shevchenko, I. Ya. Franko, M.M.Kotsyubinsky, P.A.Grabovsky, Lesya Ukrainka, composers - N. V. Lysenko, N. D. Leontovich, artists - V. A. Tropinin, I. E. Repin,
S. I. Vasilkovsky, N. S. Samokish, A. G. Slastion and many others. The most striking examples today are the works of Soviet Ukrainian writers M. Rylsky, P. Tychina, A. Malyshko, M. Stelmakh, composers K. Dankevich, A. Shtogarenko, S. Lyudkevich, P. Maiboroda, artists I. Izhakevich, M. Deregus and others.
Ukrainian folk poetry has absorbed a lot from Russian and Belarusian folk poetry, and many of its motives and works entered the work of the fraternal - Russian and Belarusian - peoples. It was and is in close interconnection both with the creativity of these peoples, and with the creativity of the Polish, Slovak, Moldavian and other peoples. All this testifies to the fact that Ukrainian folk poetry has had and is of great importance in mutual understanding and rapprochement of the working masses on the basis of socialist patriotism and internationalism.
Cooking in a multicooker21.06.2018
Musicality is one of the characteristic features of the Ukrainian people.
Music in Ukraine appeared during the times of Kievan Rus and in its development covers almost all types of musical art - folk and professional, academic and popular music. Today, a variety of Ukrainian music sounds in Ukraine and far beyond its borders, develops in folk and professional traditions, is the subject of scientific research.
folk music
Initial period of development
Musical traditions on the territory of modern Ukraine have existed since prehistoric times. Musical instruments found by Kiev archaeologists near Chernigov - rattles from mammoth tusks date back to the 18th millennium BC. The flutes found at the Molodovo site in the Chernivtsi region are also attributed to the same time.
The frescoes of St. Sophia of Kiev (XI century) depict musicians playing various wind, percussion and strings (similar to harps and lutes) instruments, as well as dancing buffoons. These frescoes testify to the genre diversity of the musical culture of Kievan Rus. TO XII century The chronicles mention the singers Boyana and Mitus.
In general, primitive music had a syncretic character - song, dance and poetry were merged and most often accompanied rituals, ceremonies, labor process, etc. In people's minds, music and musical instruments played an important role as amulets during spells and prayers. In music, people saw protection from evil spirits, from bad sleep, from the evil eye. There were also special magical melodies to ensure the fertility of the soil and the fertility of livestock.
In the primitive game, soloists and other singers began to stand out. The development of primitive music became the source from which folk musical culture arose. This music gave rise to national musical systems and national characteristics of the musical language.
The practice of folk songs, which existed in ancient times on the territory of Ukraine, can be judged by the old ritual songs. Many of them reflect the integral worldview of primitive man and reveal his attitude to nature and natural phenomena.
The original national style is most fully represented by the songs of the central Dnieper region. They are characterized by melodic ornamentation, vowel vocalization. Links with Belarusian and Russian folklore are clearly traced in the folklore of Polesie.
In the Carpathian region and in the Carpathians, special song styles have developed. They are defined as Hutsul and Lemko dialects.
Ukrainian folk songs are subdivided into many different genres, which have certain characteristics. In this understanding, the most typical genres of Ukrainian songs are:
- Calendar-ritual- vesnyanka, shchedrivki, haykov, carols, kupala, grub and others
- Family ritual and household- wedding, comic, dance (including kolomiyka), ditties, lullabies, funeral, lamentations, etc.
- Serf life- Chumak, Naimite, Burlak, etc .;
- Historical songs and thoughts
- Soldier's life- recruits, soldiers, riflemen;
- Lyric songs and ballads.
Dumas and historical songs
In the 15th-16th centuries, historical thoughts and songs became one of the brightest phenomena of Ukrainian folk music, a kind of symbol of national history and culture.
The creators and performers of historical songs and dooms, psalms, cants were called kobzars. They played the kobza or bandura, which became an element of the national heroic-patriotic epic, freedom-loving character and purity of the moral thoughts of the people.
Great attention in the Duma was paid to the struggle against the Turks and Poles. The "Tatar" cycle includes such well-known thoughts as "About Samoil Cat", "About the three Azov brothers", "About a storm on the Black Sea", "About Marusya Boguslavka" and others. In the "Polish" cycle, the central place is occupied by the events of the People's Liberation War of 1648-1654, a special place is occupied by national heroes - Nechay, Krivonos, Khmelnytsky. Later, new cycles of thoughts appeared - about the Swedes, about the Sich and its destruction, about work on the canals, about the Gaidamatchin, about the servant and freedom.
Already in the XIV-XVII and XVIII centuries, Ukrainian musicians became famous outside of Ukraine. Their names can be found in the chronicles of those times among court musicians, including at the court of Polish kings and Russian emperors. The most famous kobzars are Timofey Belogradsky (famous lute player, 18th century), Andrey Shut (19th century), Ostap Veresai (19th century), etc.
Folk musicians united in fraternities: song workshops, which had their own charter and defended their interests. Especially these brotherhoods developed in the XVII-XVIII centuries, and existed until the very beginning of the XX century, right up to their destruction by the Soviet regime.
Instrumental folklore and folk instruments
Instrumental folklore occupies an important place in Ukrainian musical culture. The musical instruments of Ukraine are very rich and varied. It includes a wide range of winds, strings and percussion instruments... A significant part of Ukrainian folk musical instruments comes from the instruments of the times of Rus, other instruments (for example, the violin) took over on Ukrainian soil, later, although later they became the basis of new traditions and peculiarities of performance.
The most ancient layers of Ukrainian instrumental folklore are associated with calendar holidays and rituals, which were accompanied by marching (marches for processions, congratulatory marches) and dance music (gopachki, kozachki, kolomiyka, polechki, waltzes, doves, lasso, etc.) and song- instrumental music for listening. Traditional ensembles most often consisted of triplets of instruments, such as violin, snuffle, and tambourine. Performing music also involves some kind of improvisation.
During prayers in everyday conditions (in the house, on the street, near the church), the lyre, kobza and bandura were often used to accompany the cants and psalms.
During the times of the Zaporizhzhya Sich, timpani, drums, Cossack antimony and trumpets sounded in the orchestras of the Zaporizhzhya Army, and the timpani were among the Kleinods of the Zaporizhzhya Sich, that is, they were among the symbols of the Cossack statehood.
Instrumental music has also become an integral part of urban culture. In addition to national instruments such as violins and bandura, urban culture is represented by instruments such as table-like gusli, zither, and torban. Magnificent songs, city songs and romances, religious chants were sung to their accompaniment.
Ukrainian folklore
Family ritual poetry - songs and ritual play actions - wedding (weighing), at christenings and funerals (burial of hollow bones, crying) - was very developed in the early periods of Ukrainian history. Like calendar-ritual poetry, it * pursued the goal of influencing the phenomena of nature hostile to the working man and ensuring his well-being in his economic and personal life. Ukrainian wedding songs and game performances, as well as Russian and Belarusian ones, make up a single highly poetic artistic whole; they represent a folk drama that develops according to the main constituent parts of a wedding.
The ancient genres of Ukrainian folk poetry are riddles (riddles), proverbs (when I, npunoeidnu) and sayings (orders). The class nature of proverbs and sayings, the social ideals and aspirations of the working people were especially vividly reflected in those of them that were directed against the feudal serf-owners, church and religion, tsarism and the tsar, landowners, capitalists and kulaks.
The Ukrainian fairy-tale epic is exceptionally rich, including both fairy tales proper (about animals - zvriny epos, bikts, fantastic and heroic, short stories), and various types of legends, traditions, anecdotes and fables. The main characters of fairy tales, their clothes, tools of labor, way of life provide a lot of informative material about Ukrainian society in the era of feudalism and capitalism. Heroes of fantastic fairy tales - heroes ("1van - muzhichy sin", "Chabanets", "Kirilo Kozhumyaka", "Kotigoroshko", etc.) - successfully fight against terrible monsters that destroy people and the results of their labor, often using the friendship of animals and birds, sympathy and help from nature (“the water that squeaks,” etc.), as well as wonderful objects (“chobot-quick-walkers”, “flying ship”, etc.). Certain fairy tales (for example, "Kirilo Kozhumyaka", "Ilya Murin" - the development of the plot of the Old Russian epic about Ilya Muromets), folk legends, stories and legends about the origin of the names of rivers and settlements contain information that has historical, cognitive significance.
People's heroic epic - thoughts.Development of folklore before the Great October Revolution
In the conditions of the heroic struggle of the broad masses of the people of Ukraine in the XV-XVI centuries. against feudal-serf oppression, against the Turkish, Tatar and Polish-gentry invaders, the genre of large poetic epic and epic-lyrical folk works - dooms (the first record was made in 1684), narrating about the courage, love of freedom and hard work of the Ukrainian people, its indestructible friendship with the great Russian people.
Dumas belong to the best examples of the Ukrainian folk heroic epic, they are devoted to the brightest pages of the true historical reality of Ukraine in the 15th-20th centuries. Most of all, thoughts have been created about the events of the 16th-17th centuries. Dumas paint images of courageous warriors - peasants and Cossacks, guarding the borders of their native land, patriots suffering in captivity or cracking down on Ukrainian and foreign lords ("Kozak Golota", "Otaman Matyash old", "1vas Udovichenko-Konovchenko", "Samshlo Shshka" and etc.). The events of the period of the liberation war of 1648-1654 occupy a special place in the Duma. ("Khmelnytsky and Barabash", "Rebel against the Polish Pasha", etc.). The epic and historical heroes of the thoughts of the 15th-17th centuries, like those of the Russian heroic epics, are endowed with heroic strength, great intelligence, ingenuity, resourcefulness. They defeat enemies in duels ("Kozak Golota"), single-handedly confront numerous enemy-invaders, defeat them or take them prisoner ("Otaman Matyash old", etc.); the thoughts express deeply the popular idea that the disregard of the masses, their experience and advice will inevitably lead the "hero" to shameful death ("Widow S1rchikha - 1vanikha" and others). Many thoughts ("Kozatske Zhittya", "Kozak Netyaga Fesko Ganzha Andiber", "Sister That Brother", "Bshna Widow I Three Blue", etc.) talk about the hard life of the masses, their meager food, bad clothes, poor dwelling, paint acute social conflicts. Dumas sharply condemn robbery and oppression, cruelty, money-grubbing, greed. The beautiful image of the native land - Ukraine, created by the people in the Duma, is the best proof of the high humanism and deep patriotism inherent in this type of epic.
Thoughts as an epic are characterized by a strong lyrical coloring, the narration is usually carried out in them with passionate emotion. Thoughts are performed with a solo song recitative (singing recitation), with the obligatory accompaniment of a folk musical instrument - kobza (bandura) or lyre. The verse and stanza (couplet) of dooms are distinguished by a large freedom of size (verse from 5-6 to 19-20 syllables, stanza from 2-3 to 9-12 verses), which creates opportunities for further improvisation and variation. The composition of dooms is slender (singing - narration - ending); the narrative is characterized by slowdowns and lyrical digressions. The constant stanza is replaced by a free stanza-tirade (ledge), with free, mainly verbal rhymes; after the end of the stanza-tirade, a musical refrain follows. Dumas are works of an improvisational nature; not a single folk singer - kobzar or lyre player - repeats and does not seek to repeat canonically the text and melody of this work, but treats them creatively, constantly changing, supplementing or abbreviating them. There are many kobzars-improvisers of doom, among whom stood out such virtuosos as Ivan Strichka (first half of the 19th century), Ostap Veresai, Andrey Shut (mid and second half of the 19th century), Ivan Kravchenko (Kryukovsky), Fedor Gritsenko (Kholodny) (second half of the 19th century), Mikhailo Kravchenko, Gnat Goncharenko, Tereshko Parkhomenko and others (late 19th - early 20th centuries).
Working people of Ukraine in the XV-XVII centuries. also created historical songs of an epic-heroic and lyro-epic character, historical heroic legends, traditions and stories. They were a kind of response to the most important events. Such are the songs about the Turkish-Tatar raids, full and captivity, about the courage of the people's fighters against the foreign yoke (for example, "To Tsarigrad 1 on the market" - about Baida, etc.), historical stories and legends about the atrocities of the Turkish-Tatar and Polish invaders in Ukraine , about the courage and resourcefulness of the Ukrainian population, and especially the Zaporozhye Cossacks, songs about the reprisal of the Cossack dullness with the rich-dooks who tried to mock the Cossacks (“Chorna Khmara came, becoming a board of ira”, etc.). Especially many such works have been created about the events of the eve and the period of the people's liberation war of 1648-1654. (for example, about the national heroes of this time Bogdan Khmelnitsky, Maxim Krivonos, Danil Nechay, Ivan Bogun, etc.) *
Patriotic rise of the people in the middle of the 17th century, reunification
Ukraine and Russia have left a great imprint on many types of folk poetry. By the same time, it should be attributed to the wide distribution of folk theater - puppetry and theater of live actors, as well as short lyrical, mainly satirical and humorous, ditties and kolomyyk songs, in which the enslavers of the Ukrainian people were ridiculed and images of the Zaporozhye and Don Cossacks were drawn - brave and brave fighters against oppression and violence.
The joint struggle of the Russian and Ukrainian peoples against the autocratic-serf system during the popular movements of Stepan Razin, Kondraty Bulavin, and later Emelyan Pugachev, was reflected in the extensive antifeudal, anti-serf poetry. Songs and legends about the son of Stepan Razin were also composed in Ukraine ("Vihodila ditina z-shd bshogo kamen", "Kozak Gerasim"). During the XVII-XVIII centuries. songs and legends were created about the courageous heroes of the joint struggle of Russians and Ukrainians against the Turkish-Tatar aggression (about Ivan Sirko, Semyon Palia), about the struggle against the Swedish invasion and about the traitor Mazepa, about the capture of Azov, about the victories over the Turkish invaders in the first half of the XVIII century, about the great Russian commander A. V. Suvorov, etc. On the strengthening of the Russian autocracy in the XVIII century. The Ukrainian people responded to feudal-serf oppression with numerous peasant uprisings, which were accompanied by the rise of anti-feudal folk art - new songs, stories and legends about the heroes of this struggle - the Haidamaks (for example, "About Sava Chaly and Gnat Naked", etc.), oprishki (about Oleks Dovbush; they are related to Slovak songs about Yanoshik, Bulgarian and Moldavian about haiduks), about the heroes of the Koliivshchyna - Maxim Zaliznyak, Nikita Shvachka and others, about the uprising in the village. Turbai 1789-1793 ("Bazilevshch conceived" and others).
During this period, antifeudal songs about serf bondage and serf tyranny, recruit and soldier songs, chumak, burlak (farm laborers) songs, many of which are lyric-epic, historical or everyday, were widely spread during this period; ballad songs based on historical plots ("About Bondar1vnu"), folk satirical poems directed against representatives of the ruling class - pans, judges, priests, etc. are created. In narrative folklore, realistic social and everyday short stories, anecdotes, legends and stories , brightly illuminating the antagonistic class relations of feudal society (the favorite hero is a serf or "free" poor peasant, a homeless barge haule, a wise soldier).
Especially a lot was created during this period of social and household and family-friendly soulful, sad, lyrical songs (choral and solo), as well as songs about family life - rodipt, about love - about kohannya. A large group consists of comic songs (, zhart1vliye (), humorous and satirical. folk repertoire receive songs of Russian and Ukrainian poets; the poetic form of a literary song is increasingly influencing the form of a folk lyric song (romance songs).
In the first half of the XIX century. the Ukrainian people reflected in their folklore works the events of the Patriotic War of 1812 (songs about M.I.Kutuzov, M.I. uprisings in Podolia Ustim Karmalyuk and the Western Ukrainian oprishka Miron Shtola, about the outstanding revolutionary leader of Bukovina Lukyan Kobylitsa, and others). The first samples of workers' songs become known ripKa your share "); the genre of short songs - ditties and kolomyyk of the most varied content flourished.
The emergence of the working class in the historical arena led to the development of a new type of folk poetry - workers' folklore. Already in the 70s-80s of the XIX century. * Work songs and kolomoyki were recorded and published, reflecting capitalist exploitation, protest and early forms of struggle of the working class (songs "Oh chi will, chi bondage," backwater>, well-known legends about Shubin - the "owner" of the mines, etc.). Popular dramatic ideas about the struggle against despotism (Ukrainian versions of the folk dramas The Boat, Tsar MaksimShan, etc.) are becoming widespread among the workers.
In the proletarian period of the liberation movement, the leading motives of the Ukrainian workers' folklore, which spread in the Ukrainian, Russian and partly Polish languages and thereby acquired an international character, are revolutionary calls for the overthrow of the autocracy and the rule of capital, the glorification of the socialist ideal, proletarian internationalism (International, Russian , Ukrainian and Polish editions of "Varshavyanka", "Rage, tyrants" and its Ukrainian original - "Shalshte, shalshte, say kati", Russian, Ukrainian and Polish text of "Red Banner").
At the beginning of the XX century. Ukrainian revolutionary songs are created (“Take care of me at the field>,“ Well, cotton, rebel ”,“ One Khmara i3 village, and the other z1sta ”, etc.), vivid stories and songs about the events of the first people's revolution in Russia 1905-1907, about the faithful sons of the people - the Bolsheviks, about the First World War ("Karpaty, Karpaty Velikp Gori"), about the overthrow of the autocracy in 1917.
Thus, folk art, which had a pronounced revolutionary character, was generated by the events of the country's social and political life and invariably accompanied the class actions of the workers.
Ukrainian Soviet folklore
The victory of the Great October Socialist Revolution introduced fundamental changes in the character of Ukrainian folk poetry, caused an upsurge in the socialist poetry content of the millions of the Ukrainian people, which is developing on the basis of Soviet ideology. In the Ukrainian folk poetry of the post-October period, the most important events of Soviet reality were reflected - from the victory of the Great October Revolution to the events of the Great Patriotic War of 1941-1945. and the period of the extensive construction of communism. The people praise the great party of communists, V. I. Lenin, labor heroism, the struggle for world peace, the seven-year plan of 1959-1965, friendship of peoples, proletarian internationalism and socialist patriotism.
Fundamental changes have taken place in the traditional genres and types of Ukrainian folk poetry; the old ritual poetry has almost completely died out. At the same time, new songs, thoughts, fairy tales, tales, stories, as well as folk poems on the themes of the Great October Socialist Revolution, the Civil War and the struggle against foreign invaders (for example, the fairy tale "Lenshska Pravda", songs and legends about Lenin, heroes civil war - Chapaev, Shchors, Kotovsky, about partisans, heroes of the Great Patriotic War, etc., stories onoeidi, often conducted from one person and having elements of memory). Along with heroic works, anecdotes, satirical and humorous short stories were widely developed, ridiculing various enemies of the Soviet state (White Guard generals, Petliura, interventionists, Pilsudski, Japanese samurai, Hitler, etc.), remnants of capitalism and religious prejudices (carriers of negative everyday phenomena truants, idlers, careless, drunkards).
A special flourishing of Soviet Ukrainian folk poetry is observed in the field of songs, ditties and kolomyyas, proverbs and sayings reflecting the main events and phenomena of everyday life of the country of the Soviets (songs: about the events of October and the civil war - "Arriving zozulenka", "3i6 paB Shchors zagsh zazyat "; about Lenin; on the construction of socialism - "Oh, chervonp kvgky", "Zakurshi Bci backwaters "; on the liberation of the Western Ukrainian lands and their reunification with Soviet Ukraine - "Vlada Narodnaya came", "Rozkvgae Bukovina", etc .; about the Great Patriotic War - "Stand up for the will of the land", "Our lanka of the front", etc .; about the post-war period, the building of communism, the struggle for peace - "Shd 3 opi Komuni Yash ”,“ Mi hochemo miru ”, etc.).
During the Soviet era, the genre of dumas underwent great changes, which now have a lot that is new in poetic form (dumas of song, epic form and type of poetic tale); the character of their singing has changed (they have become more generalizing), delays in narration have almost disappeared, etc. Soviet kobzars (Ivan Zaporozhchenko, Petro Drevchenko, Fyodor Kushnerik, Yegor Movchan, Vladimir Perepelyuk, etc.) created a number of thoughts on modern subjects (for example, the thought of V. I. Lenin - "Who is that soksh, commodity?").
The Ukrainian people have nominated many talented poets, composers and singers from their midst (for example, Pavlo Dmitriev-Kabanov from Donetsk, Olga Dobakhova from the Zhytomyr region, Khristina Litvinenko from the Poltava region, Frosin Karpenko from the Dnepropetrovsk region, etc.)> art at numerous regional, city, regional and republican shows of amateur performances, which, like the holidays of songs and dances, have become a household tradition. Many factory and collective farm choirs, choirs-links, agitation and culture teams, and amateur ensembles have created texts and music for some songs, ditties and kolomykas.
Both Soviet and pre-October folk poetry was widely used and is used by Ukrainian and Russian writers, composers, and artists. Many images and motives of pre-October Ukrainian folklore were used in the works of a number of prominent writers, especially N.V. Gogol, T.G. Shevchenko, I. Ya. Franko, M.M.Kotsyubinsky, P.A.Grabovsky, Lesya Ukrainka, composers - N. V. Lysenko, N. D. Leontovich, artists - V. A. Tropinin, I. E. Repin,
S. I. Vasilkovsky, N. S. Samokish, A. G. Slastion and many others. The most striking examples today are the works of Soviet Ukrainian writers M. Rylsky, P. Tychina, A. Malyshko, M. Stelmakh, composers K. Dankevich, A. Shtogarenko, S. Lyudkevich, P. Maiboroda, artists I. Izhakevich, M. Deregus and others.
Ukrainian folk poetry has absorbed a lot from Russian and Belarusian folk poetry, and many of its motives and works entered the work of the fraternal - Russian and Belarusian - peoples. It was and is in close interconnection both with the creativity of these peoples, and with the creativity of the Polish, Slovak, Moldavian and other peoples. All this testifies to the fact that Ukrainian folk poetry has had and is of great importance in mutual understanding and rapprochement of the working masses on the basis of socialist patriotism and internationalism.
We find some riddles in the literature of the Middle Ages - in Kievan Rus in the works of Daniel the Zatochnik; from the philosophers of the Kiev school of the Renaissance (Ipatiy Potiy, Stanislav Orihovsky, Ivan Kalimon, etc.). They gained particular popularity in the 17th - 18th centuries, when Boileau, Rousseau and others were creating literary riddles. A new wave of interest in riddles was associated, on the one hand, with the development of romanticism in literature, especially in Germany (Brentano, Gauf, etc.), and, on the other hand, with an appeal to national roots combined with romanticism, the beginning of the collection, recording and publication of samples of folk art. The collection and publication of Ukrainian folk riddles began in the first half of the 19th century: G. Ilkevich "Galician sayings and riddles" (Vienna, 1841), A. Semenovsky "Little Russian and Galician riddles"; M. Nomis "Ukrainian sayings, proverbs and so on" (1864), P. Chubinsky "Proceedings of an ethnographic and statistical expedition ..." (1877) and others. Ivan Franko is the author of the first, unfortunately, unfinished research on Ukrainian mysteries " Remains of a primitive worldview in Russian and Polish folk riddles ”(“ Zarya ”, 1884). In Ukrainian folklore, the mystery remains an insufficiently studied genre. The riddle not only influenced the work of individual Ukrainian poets who wrote the corresponding author's works (L. Glebov, Y. Fedkovych, I. Franko, S. Vasilchenko), it forms the basis of poetic tropes, which is confirmed by the lyrics of P. Tychina, B.I. Antonich, V. Goloborodko, I. Kalinets, Vera Vovk, M. Vorobyov, M. Grigorieva and others.
Proverbs and sayings
Duma
The 16th century is considered to be the beginning of the Ukrainian assembly of Cossack poetic dumas. The first recording of a Ukrainian folk song can be dated from the second half of the same century (1571 in the grammar of Jan Blagoslav). Simultaneously with these attempts at folk versification, a new kind of folk song arises: thoughts. This is a new Cossack epic, which completely supplanted the Storoukrainian epic, the remnants of which remained in prosaic translations or in the form of verse. The thoughts themselves were collected and recorded for the first time in the 19th century. The oldest mention of the thought is in the chronicle (Annals, 1587) of the Polish historian S. Sarnitsky, the oldest text of the thought was found in the Krakow archive of M. Wozniak in the 1920s in the collection of Kondratsky (1684) “Kozak Golota”. At present, only references to the thoughts of the 16th century have survived in various written sources, but there is not a single complete text to date. In the annals of Sarnitsky, we can learn that the Ukrainians sang thoughts already at the beginning of the 16th century, these were thoughts about the heroic death of the Strus brothers, however, unfortunately, this chronicler did not add a single line of this thought to the annals. The 17th century is more successful in terms of the data that has been preserved about thoughts.
Historical songs can be defined as a genre of short epics. Forming at first spontaneously in the bosom of other genres of songwriting, the historical song (like the thought) reaches its culmination in the 17th-18th centuries. - in the era of the Cossacks in Ukraine. She tends to closely observe historical events, the fate of specific heroes. The genre "historical song" is known to all Slavic peoples. This is a lyric-epic work dedicated to a certain historical event or a famous historical figure. It should be noted that this is not a chronicle of events, not a document in which facts play an important role; This is a work of art, therefore creative speculation is possible in it. The main requirement for a historical song is to correctly reflect the era, the essence of the era, its spirit, and national orientation. In terms of volume, historical songs are less thought, but more than lyrical songs. The epic character is manifested in the story of events, which are portrayed objectively, but without clear recording of events, the life of historical characters. There are symbolism, hyperbole, emotional and evaluative elements in the songs. N. Gogol introduced the concept of "historical song" into Ukrainian folklore in his article "On Little Russian Songs" (1833). He points to the defining feature of this genre: "they do not break away from life for a moment and ... always correspond to the present state of feelings." Among the features of historical songs, it is also worth noting: showing important social events and historical figures; a short story about them; the presence of outdated words and expressions; stanza or couplet construction.
Ballad
Fairy tales
Legends
The most widespread genre of European medieval literature (starting from the 6th century), formed in Catholic writing mainly as the life of a saint, written on the day of his memory, or as a collection of instructive stories about the life of holy martyrs, confessors, saints, monks, hermits, pillars, called “ Paterik ". In Western European countries, a collection of Christian legends in the 13-14 centuries was especially popular. called "The Golden Legend" ("Legenda aurea"), translated into many languages.
Proverbs
A parable is an instructive allegorical (allegorical) story. In contrast to the ambiguity of the interpretation of the fable, a certain didactic idea is concentrated in the parable. The parable is widely used in the Gospel, expressing in an allegorical form spiritual instructions, such as the "parables of Solomon", which, following the psalter, became widespread during the times of Kievan Rus. Particularly popular is the "Tale of Barlaam and Yosaf", which became the subject of the scientific studio of I. Franko. This genre had a great influence on his work, it is not for nothing that the original parables make up compositional basis his collection "My Izmaragd" (1898). Modern poets also turn to the parable (D. Pavlichko, Lina Kostenko, etc.). The genre of the parable was also reflected in Ukrainian painting, in particular, in a series of drawings by T. Shevchenko. In the latest European literature, the parable has become one of the means of expressing the moral and philosophical reflections of the writer, often opposed to the generally accepted, and dominant in society ideas. Here the parable does not depict, but conveys a certain idea, laying the basis of the parabola principle: the narrative seems to move away from the given temporal space and, moving along a curve, returns back, illuminating the phenomenon of artistic comprehension in a philosophical and aesthetic aspect (B. Brecht, J. P. Sartre, A. Camus and others) An example of this is Kafka and his "Works for a reader". In such a new quality, the parable is also observed in the work of modern Ukrainian writers, in particular V. Shevchuk ("House on the Hill", "On the Humble Field" and others).
We find some riddles in the literature of the Middle Ages - in Kievan Rus in the works of Daniel the Zatochnik; from the philosophers of the Kiev school of the Renaissance (Ipatiy Potiy, Stanislav Orihovsky, Ivan Kalimon, etc.). They gained particular popularity in the 17th - 18th centuries, when Boileau, Rousseau and others were creating literary riddles. A new wave of interest in riddles was associated, on the one hand, with the development of romanticism in literature, especially in Germany (Brentano, Gauf, etc.), and, on the other hand, with an appeal to national roots combined with romanticism, the beginning of the collection, recording and publication of samples of folk art. The collection and publication of Ukrainian folk riddles began in the first half of the 19th century: G. Ilkevich "Galician sayings and riddles" (Vienna, 1841), A. Semenovsky "Little Russian and Galician riddles"; M. Nomis "Ukrainian sayings, proverbs and so on" (1864), P. Chubinsky "Proceedings of an ethnographic and statistical expedition ..." (1877) and others. Ivan Franko is the author of the first, unfortunately, unfinished research on Ukrainian mysteries "The remains of worldview in Russian and Polish folk riddles "(" Zarya ", 1884). In Ukrainian folklore, the mystery remains an insufficiently studied genre. The riddle not only influenced the work of individual Ukrainian poets who wrote the corresponding author's works (L. Glebov, Y. Fedkovych, I. Franko, S. Vasilchenko), it forms the basis of poetic tropes, which is confirmed by the lyrics of P. Tychina, B.I. Antonich, V. Goloborodko, I. Kalinets, Vera Vovk, M. Vorobyov, M. Grigorieva and others.
Examples:
Two brothers marvel at the water, but do not go away.
Chervona hung over the rychka.
Vlіtku naїdaєatsya, charge to hang.
Hanging out to amuse, to cool down, in the fall of the year, to collect the amount.
Not fire, but obpіkaє
There is a club, and on the club there is a khatinka, and in those khatintsi there are people.
I don’t їм вівса, nі sina, give a drink to gasoline, I will burn my horses, whoever I want to be appointed.
Without hands, without nіg, but the gate is visible.
Proverbs and sayings
The priceless jewels of Ukrainian folklore include proverbs and sayings - short apt sayings. Proverbs and sayings are the generalized memory of the people, conclusions from life experience, which give the right to formulate views on ethics, morality, history and politics. In general, proverbs and sayings make up a set of rules that a person should be guided by in everyday life. They rarely state a fact, rather they recommend or warn, approve or condemn, in a word, teach, because behind them is the authority of generations of our people, whose inexhaustible talent, high aesthetic flair and sharp mind and now continue to multiply and enrich the spiritual heritage that has been accumulating over the centuries. A proverb is a small form of folk poetic creativity, which has been transformed into a short, rhythmized statement that carries a generalized opinion, conclusion, allegory with a didactic bias. In folklore, proverbs and sayings are designated by the term paremia. Collections of proverbs were compiled in medieval Europe; about three dozen manuscript collections have come down to us, compiled in the 13th and early 15th century. For example, the collection of so-called Villani's proverbs includes a series of six-fold six-verses, each of which is presented as a peasant proverb. Everything in general is distinguished by a rare rhythmic and thematic homogeneity. The compiler of this collection, a certain cleric from the family of Philip of Alsace in the XIII century, more than once became the subject of processing or imitation. Texts of this kind are found up to the 15th century, sometimes with illustrations: then a proverb serves as a signature for a drawing.
A proverb is a genre of folklore prose, a short, stable figurative expression of a stating character, having a one-term structure, which often forms part of a proverb, but without a conclusion. Used figuratively.
For example: Truth hurts. Not our field is a berry.
A feature of the saying is that it is usually attached to what has been said as an aphoristic illustration. Unlike the proverb, it is a kind of generalization. Often a proverb is an abbreviation for a proverb. In the western regions of Ukraine, proverbs and sayings are combined into one concept - "sayings".
Examples:
Living life is not a field to cross.
You won't be able to pull off without їzhі and vіl.
The bird is red to her feasts, and the lyudin to her knowledge.
A head without rosum, like a lichtarnya without a candle.
Hto move yours to cuddle, hi to stand up for yourself.
Little pratsya shrinking for a great bezillya.
Take care of the honor of the youth, and health - for old age.
A good and inn is not a zip, and an evil one cannot be sent to a church.
Duma
The 16th century is considered to be the beginning of the Ukrainian assembly of Cossack poetic dumas. The first recording of a Ukrainian folk song can be dated from the second half of the same century (1571 in the grammar of Jan Blagoslav). Simultaneously with these attempts at folk versification, a new kind of folk song arises: thoughts. This is a new Cossack epic, which completely supplanted the Storoukrainian epic, the remnants of which remained in prosaic translations or in the form of verse. The thoughts themselves were collected and recorded for the first time in the 19th century. The oldest mention of the thought is in the chronicle (Annals, 1587) of the Polish historian S. Sarnitsky, the oldest text of the thought was found in the Krakow archive of M. Wozniak in the 1920s in the collection of Kondratsky (1684) “Kozak Golota”. At present, only references to the thoughts of the 16th century have survived in various written sources, but there is not a single complete text to date. In the annals of Sarnitsky, we can learn that the Ukrainians sang thoughts already at the beginning of the 16th century, these were thoughts about the heroic death of the Strus brothers, however, unfortunately, this chronicler did not add a single line of this thought to the annals. The 17th century is more successful in terms of the data that has been preserved about thoughts.
In particular, Kondratsky's handwritten collection contains four samples of Ukrainian Duma creativity: "Cossack Netyaga", "Death of Koretsky" and two samples of humorous parodies of thoughts. The name of the Duma was introduced into the scientific terminology by M. Maksimovich, who, like M. Tsertelev, P. Lukashevich, A. Metlinsky, P. Kulish, carried out the first publications of the Duma. The first scientific collection of thoughts with versions and commentary was published by V. Antonovich and M. Dragomanov ("Historical Songs of the Little Russian People", 1875). Fundamental studies of dooms were left by the folklorist and musicologist F. Kolessa, who in 1908 led a special expedition to Poltava, organized by Lesya Ukrainka, with a phonograph for recording the repertoire of kobzars ("Melodies of Ukrainian People's Dumas", "Ukrainian People's Dumas"). The most thorough scientific publication of dooms in the 20th century. carried out by Ekaterina Hrushevska ("Ukrainian People's Dumas"), but it was withdrawn from the libraries, and the researcher was repressed.
Examples:
Duma "Kozak Golota":
Oh, by the keel field,
Then we beat proudly with a road,
Oh there, having walked the Cossack Golota,
Not to be afraid of neither fire, nor sword, nor the third swamp.
True, on the Kozak shati dear -
Three seven-legged dashing:
One is bad, a friend is worthless,
And the third is not good for hl_v.
And yet, however, on the Kozakovs
Postoli v'yazov,
And onuchi Chinese -
Shirі zhіnotskі ryadnyany;
Shovkov_ drags -
Doubling zhіnotskі shirі valovі.
True, on Kozakov's hat-tag -
Above the dirk,
Sewn with grass
Вітром підбита,
Kudi vіє, thudi y provіvav,
Kozak young cool.
That is a walker, a Cossack, Golota, for a walk,
No cities, no villages not borrowed, -
Look at the city of Kilia.
Near the town of Kilia, the Tartars sit with beards,
It looks like in the upper roomsє,
Before the Tatar with the words of promovlyaє:
“Tatarko, Tatarko!
Oh, who are you thinking, who am I thinking?
Oh, chi bachish those, why am I bachu? "
Like: “Tartar, oh, sidiy, bearded!
I just bachu, I look like in front of me in the upper rooms,
But I don’t know if you think so. ”
Like: “Tatarko!
I bachu: in a clean field, not an eagle of lithuania, -
Then the Cossack of Golota is a good horse, a ghoulє.
I want to take it with live bait
Yes, to the city of Kilia to sell,
If you still wiggle him in front of the great pan-bashi,
For yogo many hearts are not fond of brothers,
Then you are promising,
The road to pay is nadiva,
Choboti shoesє,
Slik velvet on his head nadіvaє,
On a horse,
Endlessly behind the Cossack Golota Ganyaє.
That Cossack Golota is a good Cossack call know, -
Oh, look at the Tatar skriva,
More like: “Tartar, Tartar!
For now, you are important:
Chi on my clear zombie,
Chi on my black horse,
Chi on me, young Cossack? "
"I, - as it were, - I am important on your bright zombie,
And even better on your black horse,
And even better on you, young Cossack.
I want you to take live bait in your hand,
To the city of Kilia to sell,
Before the great panami-bashi wiggle
I don’t pick up a lot of hearts,
Don't be dear to the dear cloth. "
Then the Cossack Golota kindly call the Cossack sign.
Oh, look at the Tartar skrivaє.
"Oh, - it seems, - Tartar, oh sit, bearded
Libohn, on the other hand, on the rozum nebagatii:
Without taking the Cossack from your hand,
And even spared for the first penny.
And yet there are no Cossacks,
Cossack porridge is not eaten
I don’t know any Cossack names ”.
Then after rushing,
Becoming on the sidelines.
Without peace to gunpowder,
She gave the Tartar a gift at the breast:
Oh, the Cossack do not settle down,
And the Tatar іk the dashing mother thrashing about the horse!
Win yomu viri not donimє,
Before you arrive,
Kelep between the shoulders of the make-up,
If you look around, your spirit is already dumb.
Win todi dobre dbav,
Choboty Tatar іstyagav,
Having put shoes on your coats' legs;
I wear clothes,
On his cossack shoulders he pressed;
Velvet slip izdіyma,
On his cossack head nadіvaє;
Take the Tatar horse for the lead,
At the city of Sichi I fell,
There sobi p'є-gulyє,
Praise-vikhvalya kiliyimske field:
“Oh, the field is kilіїmske!
Give it a green light during the summer,
Yak, I was honored with unhappy years!
Give, God, the Cossacks drank and walked,
Good misli mali,
They took one more dobich
The first enemy was trampled underfoot! "
Glory is not yet, not polar
One nini to vika!
Historical songs can be defined as a genre of short epics. Forming at first spontaneously in the bosom of other genres of songwriting, the historical song (like the thought) reaches its culmination in the 17th-18th centuries. - in the era of the Cossacks in Ukraine. She tends to closely observe historical events, the fate of specific heroes. The genre "historical song" is known to all Slavic peoples. This is a lyric-epic work dedicated to a certain historical event or a famous historical figure. It should be noted that this is not a chronicle of events, not a document in which facts play an important role; This is a work of art, therefore creative speculation is possible in it. The main requirement for a historical song is to correctly reflect the era, the essence of the era, its spirit, and national orientation. In terms of volume, historical songs are less thought, but more than lyrical songs. The epic character is manifested in the story of events, which are portrayed objectively, but without clear recording of events, the life of historical characters. There are symbolism, hyperbole, emotional and evaluative elements in the songs. N. Gogol introduced the concept of “historical song” into Ukrainian folklore in his article “On Little Russian Songs” (1833). He points to the defining feature of this genre: "they do not break away from life for a moment and ... always correspond to the present state of feelings." Among the features of historical songs, it is also worth noting: showing important social events and historical figures; a short story about them; the presence of outdated words and expressions; stanza or couplet construction.
Examples:
"Oh ti, my nivo, nivo"
"Oh ti, my nivo, nivo"
Nivo gold
For you, my field,
The hollow was beating.
More than once for you, my field,
Trampled by the horde
More than once for you, my field,
Cursed b_dnota.
More than once, bulo, over you
The crooks were spinning,
More than once they tore your tilo
Vovki-hijaki.
The sun went down because of the gloom,
The three roared,
View of the Pansky Svovol
You have been recognized.
Get out, my cornfield,
Into greenery, rose,
І before the sleepy lands
Pour the ear!
Ballad
The ballad changed at the very beginning of its existence (12-13 centuries), when it was used as a love song for dance (first introduced by Pont Chapten), which was widespread in Provence. In French poetry of the 14th century, the ballad acquired canonical features, had constant three stanzas, a constant rhyme scheme (ab ab bv bv), an obligatory refrain and appeals to a certain person; flourished in the work of F. Villon (1431-1463). Ballads are:
Social and everyday ballads:
“Oh, what is it?” Is a social and everyday ballad. It is based on the moral conflict between the mother-in-law and the daughter-in-law, who was so intimidated that she turned into a poplar. The motive of transforming people into plants, animals, birds is very common in ballads. Social ballads portray the relationship between parents and children, brothers and sisters, and reveal feelings of love and hate.
Historical ballads:
Historical ballads are ballads with historical themes. They describe the life of a Cossack, the death of a Cossack on the battlefield (“Yes, the miracle of the dumbbell makes noise”), tells about the great sorrow that war brings to people. "She is in the field," is a ballad in which the tragic situation of Ukrainians in Turkish captivity is recreated. A mother in the Crimea is taken prisoner by her daughter, who has already become a bit drunk, becoming the wife of a Tatar. The daughter invites the mother to "rule" with her, but the mother proudly refuses. The ballad "Oh buv in Sichi old Kozak" condemns the betrayal of Savva Chaly and approves of his just punishment by the Cossacks.
Ukrainian literary ballads
In Ukrainian poetry, the ballad, showing its genre affinity with thought and romance, spread among the assets of Pyotr Gulak-Artemovsky, L. Borovikovsky, Ivan Vagilevich, early Taras Shevchenko and others, reaching the second half of the 19th century (Y. Fedkovich, B. Grinchenko and etc.); the tense plot unfolded against the backdrop of fantastic signs.
Ukrainian literary ballads of the 20th century
In this form, it does not appear so often in Ukrainian lyrics ("Ballad" by Y. Lipa: "The stitch between bushes is overgrown with char-silli ...") and is supplanted by historical and heroic motives associated with the era of the liberation struggle 1917-1921 The city, to which the poets of the “shot revival” and emigration addressed, in particular, the event of this genre was the “Book of Ballads” by A. Vlyzko (1930).
In the second half of the 20th century, the ballad acquired social and everyday significance, but did not lose its dramatic tension, which was reflected in the work of I. Drach, who reasonably called one of his collections "Ballads of Everyday Life" (1967), constantly emphasizing the conscious grounding of traditionally ballad pathos ...
Examples:
"Over the mountains, beyond the lines"
Over the mountains, over the woods
Dancing Marijana with the hussars. (Two)
Visley on nude father and matz:
Marianno, swarna panels, under the spats house! (Two)
I'm not going - go yourself,
Bo I will dance with the hussars. (Two)
And in the hussars there are black eyes,
I will dance with them until the evening. (Two)
From one night to the next
Marianna swearing dances ... (Dvіchі)
Fairy tales
A fairy tale is a story that mentions fictional events or persons. One of the main genres of folk art, an epic, predominantly prosaic work of a magical, adventurous or everyday character of oral origin with a focus on fiction. The fairy tale is based on a fascinating story about fictional events and phenomena that are perceived and experienced as real. Fairy tales have been known since ancient times among all peoples of the world. Related to other folk-epic genres - legends, sagas, legends, traditions, epic songs - fairy tales are not directly related to mythological representations, as well as historical figures and events. They are characterized by the traditional nature of the structure and compositional elements (ties, interchanges, etc.), a contrasting grouping of characters, the absence of detailed descriptions of nature and everyday life. The plot of the tale is multi-episode, with a dramatic development of events, the concentration of actions on the hero and a happy ending.
Examples:
The tale "Kirilo Kozhum'yaka"
If a prince, a prince, a prince, a prince, and a serpent, were given a tribute to him, they gave him a tribute: they gave either a young boy, or a girl.
Oto came the cherga even to the daughter of the prince himself. There is nothing to frighten, if the townspeople gave it, demanding to give it to you. The prince sent his daughter to pay tribute to the serpent. And the daughter of Bula is so good, you can't tell. Having fallen in love with the serpent. From won to nyogo cling to that and nourish once at ny:
Chi є, - seemingly, - on the light of such a cholovik, why bother you?
- Є, - like, - such - at Kiev over Dnipro ... Yak viyde on Dnipro to moisten skin (bo win kozhum'yaka), then not one, but two at a time, and how to fill up the stench with water from Dnipro, then I will I’ll learn for them, why is it? And yomu baiduzha: if you want to buy something, then less trochas on the shore are not a knight. From that cholovik only me scary.
Knyazivna and took her thoughts on the thought, how can you send me a tribute before daddy go free? And with no souls, only one dove. Vona spent the night awaiting yogi, cheek at Kyiv Bul. I thought and thought, but I wrote to my father.
From so and so, - as if - you, a tattoo, є in Kiev cholovik, on the name of Kirilo, on the nickname of Kozhum'yak. Bless you through the old people, who do not want to be beaten from the snake, why not let me, I know, from bondage! Bless him, a little one, with words, and with gifts, that you have not formed a word for a yake! I will pray for God and for you.
I wrote it like this, attached it to the blues with a bunch of blues, and I let it go to the window. The dove angered the sky and arrived before the house, on the way to the prince. And the children themselves were running along the way and they kicked the dove.
Tatusu, Tatusu! - it seems. - Chi Bachish - the dove from the sisters arriving!
The prince is more than healthy, and after thinking, thinking that and thinking:
There are already some curses from the child, apparently, my child!
And dal, having lured a dove to themselves, lo and behold, already a card with a krill. Win for the card. Chitaє, my daughter already writes: so and so. Oto at once calling to himself the entire foreman.
Chi is such a cholovik, why should you be nicknamed Kiril Kozhum'yakoy?
- Є, to the prince. Live over Dniprom.
What would you like to start before you, after hearing it?
They were so happy that they sent the old people themselves. The stench came to yogo hati, little by little the doors were opened with fear that they were angry. Wonder, as much as Kozhum'yaka himself is sitting, with his back to them, and I have twelve skins with my hands, only you can see that I have such a white beard! From one of the quiet messengers: "Kakhi!"
Kozhum'yaka zhahnuvshaya, and twelve skins just tread! Turning around to them, and the stink of youmu in the belt:
From so and so: the prince sent to you because of a request ...
And I won’t be surprised: I am angry that through them she has torn twelve skins.
Stink of knowledge, let's ask for yo, give yo blessings. Steel navkolishki ... Skoda! They asked and asked that they went with their heads bowed.
What is robitimesh here? Sumuє prince, sumuє and all foreman.
Why don't you send us more young ones?
Young people were sent - nothing is going to go there. To move that sope, at first it seems. So it was chosen for those leathers.
Distant prince and sent to the new little children. When they came, when they started asking, when they began to cry, they started crying, then Kozhum’yaka himself wasn’t worn out, crying that and like:
Well, for you I’m already angry. Pishov to the prince.
Let’s, - as it were, - take me twelve barrels of tar and twelve hemp hemp!
Having wrapped himself in hemp, greased himself with resin good, taking a mace taku, perhaps ten pounds in one, that one pishov to a snake.
And like a snake you:
What about, Kirilo? Priyshov bitisya chi put up?
Even put up? We will fight against you, we will curse the germ!
From i started to beat the stench - already the earth is buzzing. How to get rid of the snake and swallow with Cyril's teeth, then so a piece of resin and virve, how to get rid of it and swallow, then so creepy as hemp and virve. And if you hit the yak with a hefty mace, then so and vzhen in the ground. And the snake, like a fire, burn, - so hot, and leave the zbig to Dnipro, get drunk, jump up by the water, cool down the troch, then Kozhum’yaka is already wrapped in hemp and tarred with resin. Otto viskakuє from the waters of the curses of the child, and to get kindled against Kozhum’yaki, then with a mace only loops! If you get excited, then win, know, with a mace only loops that loops, as much as the moon is gone. They fought, fought - already smoke, as much as skri jump. Rosіgrіv Cyril the serpent is shorter, like a forging lemish near the furnace: already pirhaє, already buried, curses, and then the earth will only stop.
And here at the bell ringing ringing, ruling the prayer, and the people standing in the mountains, like the inanimate, with their hands locked, waiting, that will be! If there is a snake - booby! Already the earth shook. The people, standing on the mountains, clasped their hands: "Glory to you, Lord!"
From Kirilo, having driven in a snake, having swayed the prince and sent the prince. The prince no longer knew yak yomu th dyakuwati. It was at that very moment that those tract in Kiev, de vin alive, were called Kozhum'yakami.
Legends
Legend in folklore
Examples:
"The legend about the stench of that water"
Legends
The most widespread genre of European medieval literature (starting from the 6th century), formed in Catholic writing mainly as the life of a saint, written on the day of his memory, or as a collection of instructive stories about the life of holy martyrs, confessors, saints, monks, hermits, pillars, called “ Paterik ". In Western European countries, a collection of Christian legends in the 13-14 centuries was especially popular. called "The Golden Legend" ("Legenda aurea"), translated into many languages.
Legend in Ukrainian literature
In the Ukrainian writing of the princely days, one of the translations of such collections of legends is "Prologue". At the same time, a collection of original legends appeared - "Kiev-Pechersk Paterik". Later, legends began to call various legends of religious content with pious and instructive instruction about holy places, parables about the origin of animals and plants. Of such works, numerous collections were ordered, which were translated into different languages, their plots were conveyed in poetry, used in school religious performances (mysteries, Miracles, morality). In Ukraine, the well-known Paterikon - Sinai, Skete, Athos, Jerusalem and others. The plots of legends were reflected in numerous icons, knightly novels and stories. Such a pearl of European classics as "The Divine Comedy" by Dante Alighieri grew up on them.
Legend in folklore
Oral folk tales of a miraculous event that are perceived as authentic. Legends are very close to translations, differing from them most of all in that they are based on biblical subjects. Unlike fairy tales, legends do not have traditional initial and final formulas, an established sequence of events. Only sometimes do they have something in common with fairy tales: the initial formulas are “that was a long time ago”, “once upon a time”; fantastic content, but one that is interpreted as a miracle, created by unusual people.
Examples:
"Legend about the end of the world"
Old people will find out, how can they be injected at the same time, nibi ball. Htos yogo shtovhnuv and vіn rose; Pieces of the whole ball flew to the different sides and the earth, sun, moon, dawn were set. In one piece the earth was made up, which is alive on them. The whales, who lifted their tail, overshadowed our land, or the bully would fly into the abyss. Whole whales will lie still and start wagging their tail, and the earth will start to collapse.
"The legend about the stench of that water"
Kick arguing the fire with water, who is the strongest? Now, when the fire is halfway, then the water and the hall; If the fire appears, then the water and the line on the new one. If you don't bother to fire, that duck into the stone - there is already nothing to spill water there. It’s dumb in the light of the wise and cunning, like a fire: it’s all to overwhelm cleanly. If the cholovik is sinking, then at least it is vityagnesh; and even as it burns, then I’ll poppeletsyu zagrebesh in the purchase, that and then - vіter dune, then thwart.
"The legend about the origin of gir and stone on the ground"
Yakos, the sly one arguing with God, wip'є all the water and the whole lot of food on the ground. Now drink water and sacrifice food. If he got drunk, he got drunk on the squeak, then he was terribly blown out, and he got drunk: fly that blues, fly that blues. Having observed the temples of the mountains, swamps. And if it pidpirali with a kick to the chest, then it fell to the ground, swaying on the ground with a wrist, beating with his hands and feet, and from there, bending the whole of the valley and the glib hole. So the crafty spaskudiv miracle I god the earth with mountains and failures. And from the skeletons that burn, as having watched Satan, God-knowers would grow, the same Saint Peter and Pavlo, as the stench walked on the earth, cursed them. Because of this, the stench stopped growing. Because of this, the Lord dedicated the earth and began to cultivate the writing of his labors.
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