Description of the collection of Afanasyev Russian folk tales. Alexander Afanasyev - cherished Russian fairy tales

Folk Russian legends A. N. Afanasyev

FOREWORD

Alexander Nikolaevich Afanasyev (1826-1871) - one of the largest folklorists of the 19th century, a famous researcher slavic mythology... His main work is a fundamental three-volume monograph “Poetic views of the Slavs on nature. The experience of a comparative study of Slavic legends and beliefs in connection with the mythical legends of other related peoples ”(1865-1869). In terms of the richness of the material, the cognitive value, it is put on a par with such classical, well-known works of the world science of folklore, such as "The Golden Branch" by J. Frazer and "Primitive Culture" by E. Tylor. Unfortunately, the full form of Afanasyev's study has not yet been republished.

Cultural historian, researcher of Russian literature, jurist, ethnographer, journalist A.P. Afanasyev is known to a wide circle of readers primarily as the compiler and publisher of the collection "Russian Folk Tales" (1855-1863), which laid the foundation for scientific collection and study of East Slavic fairy tales. This is the special merit of the scientist to the national culture. Until today, seven complete editions of Afanasiev's collection have been published; popular collections of his selected fairy tales have been published many times; among the most complete foreign editions of the fairy tales from the Afanasyev collection - the New York edition of 1945 on english language with an afterword and comments by R. Jacobson.

Less happy was the fate of another folklore publication by A. N. Afanasyev - a collection of "Folk Russian Legends".

In one year - 1859 - it was published in Moscow in the edition of K. Soldatenkov and N. Shchepkin with a circulation of 1200 copies, sold out in three weeks, and in London by the Free Russian Printing House of A. Herzen. The collection was composed of the texts of 33 folk legends from the same Russian, Ukrainian, Belarusian provinces of Russia, as the texts of the collection of fairy tales. Along with the notes of Afanasyev himself, it included texts from the collections of V.I.Dal, P.I. Yakushkin, P.V.Kireevsky, notes of teachers M. Dmitriev, E. Saburov, literate peasant Alexander Zyryanov, printed by Afanasyev in the form, as received from various collectors. Along with the legends proper - oral prose stories of religious, spiritual, moral, teaching content, the collection contains spiritual poems ("Yegory the Brave"), texts taken from old manuscript collections ("The Tale of the Hawk Maker", "The Tale of King Aggae and how much pride will suffer ”). The published stories were accompanied by notes compiled by A. N. Afanasyev with rich explanatory and comparative material.

The publication of Afanasyev's legends, which, like his edition of fairy tales, has "the merit of reliability" (A. N. Pypin), reflected the world outlook of the people through the prism of popular Christianity, in which pagan principles were mixed with Christian ideas. This was pointed out by A. N. Afanasyev himself in the preface to the collection: “With the introduction of new, Christian principles, folk fantasy did not forget and did not reject those old images in which the mutual relations between man and nature seemed to her ... and concerning the events described in the Old and New Testaments, freely admitted them into her legendary legends. "

The scientist rightly associated the emergence of such a confusion of Christian ideas with pagan ideas in the minds of the people with those ancient times when "the chronicler, struck by the actual confusion of Christian ideas and rituals with pagan ones in life, called our people two faithful."

Afanasyev tried to describe and explain the essence of the process as a result of which such phenomena arose in folk art: “The folk song and fairy tale ... more than once turned to the Holy Scriptures and the lives of the saints, and hence gleaned material for their stories: such borrowing of events and persons from biblical history, the very look at everything everyday, developed under the influence of sacred books and partly reflected in folk works, gave these latter more significant spiritual interest; ... as in verses (spiritual. - VK.), so in legends the borrowed material is not transmitted in perfect purity; on the contrary, it more or less obeys the arbitrariness of popular fantasy, is modified in accordance with its requirements and is even associated with those legends and beliefs that have survived from the prehistoric era and which, apparently, are so opposed to the principles of Christian teaching. History makes its way consistently ... the old not only gets along with the new for a long time, but also mutually permeate each other... This is how many medieval apocryphal writings arose, and this is how the folk legends about the creation of the world, the flood, the Last Judgment appeared ... ".

The scientific explanations of the author-compiler of the collection could not protect the books from being banned by the censorship, the difficulties of the relationship with which worried the scientist even when preparing the publication. Thus, in a letter to EI Yakushkin in November 1859, Afanasyev wrote: “At the present time I am sitting at the legends; half is already censored (by Naumov) and missed very well; one of these days I will give the rest, and then for the seal. You must take advantage of the circumstances and forge the iron while it is hot, otherwise you will be stuck somewhere with Nicholas, Elijah the Prophet and other saints. The unconventional views of the popular "two-faith" Christianity, voiced in the published legends, provoked protests from the clergy, and the publication was banned.

A new edition of the collection of legends, which immediately became a bibliographic rarity, became possible only half a century later. At the end of 1913, these legends were published in Moscow in the publishing house "Contemporary Problems" edited by S. K. Shambinago (again - in 1916); in 1914 - in Kazan in the publishing house "Young forces" edited by IP Kochergin. The reprints did not avoid some annoying shortcomings: for example, in the Moscow edition of 1913, notes to the texts were published, starting with No. 22. The Kazan edition, which has firmly entered the scientific circulation, is the best, although it did not manage to protect itself from some typos in the texts of the legends. In addition to legends, this edition, dedicated to the memory of A. N. Afanasyev, published his autobiographical memoirs, a list of Afanasyev's works, compiled by him, a chapter from A. N. Pypin's History of Russian Ethnography, devoted to the consideration of A. N. Afanasyev and an assessment of his works on the study of the Russian people and antiquity, as well as another work of A.N. Pypin - a response to the publication of the first edition of "Folk Russian Legends" from the collection of A.N. Afanasyev - an article about a legend that has not lost scientific interest. All these publications have long become a bibliographic rarity.

The texts of A. N. Afanasyev's collection "People's Russian Legends" are printed by us according to the first Moscow edition of 1859, but the method of arranging the material inside the collection proposed in the Kazan edition of 1914 was adopted: notes to each issue, which in the first edition by Afanasyev are placed separately at the end books, here are printed right after the text of the legend itself. Since the notes for the most part contain the texts of the legends, which are variants, parallels to the main published one, and explanations to them, this arrangement is more convenient when using the book. Notes to the texts were supplemented by the "Index of plot types of legends of this edition of the collection of A. N. Afanasyev" according to the "Comparative index of plots. East Slavic Tale "(Compiled by L. G. Barag, I. P. Berezovsky, K. P. Kabashnikov, N. V. Novikov. L., Science, 1979).

In addition, the proposed publication reprints an article by A. N. Pypin "Russian folk legends (Regarding the publication of Mr. Afanasyev in Moscow in 1860)" about the history and general direction in the development of the folk legend, its connections with the literary legend - Old Russian and Western European and A. N. Afanasyev's memories of childhood and years of study at Moscow University.

When preparing for printing non-folklore texts, their spelling and punctuation were brought closer to modern language norms. The texts of the legends published by Afanasyev were subjected to graphic adaptation: b is omitted at the end of the word, the letter "yat" is replaced by e, i - and; in the Belarusian texts "Byў pan and pani ..." (in the notes to No. 27 and 28) and "Transformation" (No. 6), the designation of a non-syllable у - ў was introduced. Punctuation of texts is close to modern. The spelling of prepositions, prefixes (partially) and particles has been brought in line with the norms of modern spelling. No other changes were made to folklore records and quotations. The accents that were present in the sources are preserved, if necessary.

A. N. Afanasyev's subscript explanations for individual words are reproduced in full; additional explanations and editorial translation of foreign texts are indicated - Ed.

FOLK RUSSIAN FAIRY TALES A. N. AFANASIEV - fundamental publication, the first in Russian. science vault rus. fairy tales (including Ukrainian and Belarusian fairy tales). First edition in 8th issue. in 1855-63, the most recent scientific. ed. 1984-85 (ser. "Literary monuments"). Contains approx. 580 texts decomp. genre types of Eastern Slavs. fairy tales recorded in more than 30 lips. The basis of Sat. compiled records of Afanasyev himself, local amateur collectors, texts from the archive of Rus. geogr. about-va (more than a third), the previous printed editions, as well as the collection of V. Dahl - approx. 200 texts. Proposed by Afanasyev in the second ed. (1873) classification (fairy tales about animals, magic, short story, satirical, anecdotes) preserved practical. meaning to the present day. The question of the degree and nature of Afanasyev's work - ed. above the texts remains open (you can certainly talk about editing the language and style of fairy tales). Sat. caused a great response in scientific. Wednesday, in lit. criticism. At the same time. he became for a long time (and to a certain extent remains at the present time). source for acquaintance of the general reading public in Russia and abroad with Russian. classic bunk bed a fairy tale. In 1870 Afanasyev published Russian Children's Tales, book. was recognized by the censorship committee as harmful, but she took an honorable place in the circle of children's reading, having withstood more than 25 editions. This Sat. served as material for artists: it was illustrated by I. Bilibin, G. Narbut, Y. Vasnetsov, T. Mavrina and others. NRS, starting in 1873, appeared in the lane. plural European languages.
A.N. Afanasyev in 1855-1863 in eight issues the collection "Russian folk tales" is published. In the first edition, there was no distribution of fairy tales by thematic sections
The second edition of the collection of fairy tales (posthumous) in four books (volumes) was prepared by Afanasyev himself. Fairy tales are divided into thematic sections (fairy tales about animals, magic, novelistic, everyday satirical tales, anecdotes), the notes made up the fourth volume, which also included popular fairy tales.
Soon after the first edition of "People's Russian Tales", Afanasyev was going to print a lightweight illustrated collection "Russian Children's Tales" for family reading. It included 61 fairy tales: 29 animal tales, 16 magic and 16 everyday tales from the main collection. However, the censorship put all sorts of obstacles to this undertaking and the collection was published only in 1870. The head of the censorship committee and member of the council of the Ministry of Internal Affairs P. A. Vakar, in his submission to the press department, pretended that all departments that have educational institutions should be notified that the content of 24 fairy tales of the children's collection is unacceptable and harmful: only they are not depicted in them, not to mention the main main idea of \u200b\u200balmost all of these tales, that is, the triumph of cunning aimed at achieving some self-serving goal, in some, personified outrageous ideas are carried out, as, for example, in the fairy tale "Truth and Falsehood" , in which it is proved that "it is tricky to live by the truth in the world, what the truth is now! For the truth you will please in Siberia ..."
The negative feedback from the censorship led to the fact that the next, second, edition of "Russian Children's Tales" was published only in 1886. In total, this book has gone through more than twenty-five editions.
The meaning of the book [edit | edit source]

He wrote to Afanasyev in 1856-1858 about the educational value of the collected folk tales (even the main collection). N. A. Elagin (brother of P. V. Kireevsky): "children listen to them more willingly than all moral stories and stories."
Illustrations from the editions of the book "Russian Children's Tales" were included in the golden fund of Russian painting: the collection was illustrated by I. Ya. Bilibin, Yu. A. Vasnetsov, N. N. Karazin, K. Kuznetsov, A. Kurkin, E. E. Lissner, T. A. Mavrina, R. Narbut, E. D. Polenova, E. Rachev and others.
In his collection, Afanasyev systematized the voluminous material of Russian fairy-tale plots of the first half of XIX century, providing them with extensive scientific commentary. The system adopted by Afanasyev is the first attempt at classifying fairy tales in general.

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Propp sees in folk tales a reminder of totemic rituals of initiation. The tale does not describe the system of rituals of any particular stage of culture, but its initiation script expresses the ahistorical archetypal behavior of the psyche. In fairy tales, there is no exact reminder of any culture: here different historical cycles and cultural styles mix and collide with each other. Only patterns of behavior have been preserved here, which could exist in many cultural cycles and at different historical moments.

The typological correspondence between the fairy tale and the initiation rite, established by Propp in his 1946 book, in the mid-1970s was just beginning to develop in studies comparing folklore narratives and rites of "transition".

29. Folk demonology. Epic stories.

Demonological stories - one of the types of non-fabulous prose, which includes bylichki and past; stories about supernatural beings and phenomena. The stories expressed ideas and concepts about supernatural forces, about the intervention of beings from lower folk demonology. Bylichki - oral stories about goblin, brownie, water, mermaids, kikimor, bannik, barn, fiery snake, the living dead / devils, and in general about the interference in human life of creatures from the world of folk religion. They are characterized by the strong confidence of the narrator in the existence of such forces, but unlike the past, the performer's doubt is possible. The epics reflect the everyday likes and dislikes of their storytellers. The division is made according to the characters: about brownies, about goblin, etc.

30. Types of collections of fairy tales. Collection of Afanasyev.

The classification of fairy tales is based on the research of the Finnish school and in particular by A. Aarne, who divided fairy tales into three types - about animals, fairy tales (magic) and anecdotes. Later, anecdotes were replaced by social and everyday tales. Animal tales originated in ancient times. They reflected man's attempts to comprehend the laws of the animal world based on life experience. In the preface to Afanasyev's collection of fairy tales, Propp divides tales of animals into 1) tales of the wild ("The Wolf and the Ice-hole") 2) the wild and domestic ("Once upon a time there was a dog") 3) about the man and the wild ("The Man and the Bear" ) 4) about domestic animals ("About a thrashing goat") 5) about birds and fish ("Fox and a crane") 6) tales about other animals and plants ("Kolobok"). The most important features: animism, anthropomorphism, totemism. In the depiction of animals, a tendency towards typification is outlined: the fox is always gray, the cowardly hare, etc. - all this is the result of anthropomorphism in the explanation of nature. The main purpose of animal tales is explanatory and educational. They may explain why pets are domesticated or why the hare changes its skin. On the other hand, moral teachings are frequent in fairy tales ("The Wolf and the Seven Kids"). There are also so-called. allegorical satirical tales ("The Fox and the Black Grouse", in which the fox forces him to confess before eating the grouse). In animal tales, convention is important, not fiction. There is no magic in them - otherwise they become magic. The most important compositional feature of the coolant is the stringing of episodes in them - all meetings and actions are repeated many times - these tales are compulsive, i.e. have a chain structure ("Kolobok", "Teremok"). Dialogues are expressed more strongly than in a fairy tale - various songs, sayings, etc.

Search. mythol. Russian roots fairy tales. Integrity of options. Most of his corrections refer to the language and style of the fairy tales. For the first time, folklore texts are presented in versions; some dialectal features of performers' speech have been preserved; extensive commentary prepared; where possible, passport notices for published texts have been introduced. Note that from the point of view of modern requirements, not everything in the collection can satisfy us: Afanasyev did not see anything reprehensible in the correct stylistic editing, in the creation of consolidated texts.

The collection "Folk Russian Tales" was compiled by A. N. Afanasyev in 1855-1864. For publication, 75 texts were extracted from the archive of the Russian Geographical Society. The rest of the material has been collected from various sources. Afanasyev himself recorded no more than 10 fairy tales, mainly from his homeland - Voronezh province. The largest number of texts belongs to the collection of V.I.Dal. The largest number of fairy tales are fairy tales: animal tales (1-299), fairy tales (300-749), legendary tales (750-849) and short stories (850-999).

Afanasyev's collection has some drawbacks. He depended on his correspondents, and therefore the quality of the recordings is uneven and varied. Places of existence of each fairy tale are not indicated.