Characteristics of the characters of Russian folk tales about animals. Animals - carriers of certain human qualities in fairy tales and fables

1. Russian folk tales about animals. Features, structure and characteristics of the heroes of fairy tales about animals. Cumulative Tales 3
2. Sh. Feather. The history of the creation of the collection "Tales of my mother Goose ...". Fairy tale "Little Red Riding Hood" 6
3. Little stories by L.N. Tolstoy. Their educational orientation and a huge emotional impact on children. Analysis of the story "Bone" 8
4. funny tales in verse - the main genre of Chukovsky's work for children. History of creation, main ideas, main conflict, elements of satire, artistic features fairy tales "Moydodyr" 10
References 13

1. Russian folk tales about animals. Features, structure and characteristics of the heroes of fairy tales about animals. Cumulative tales

Russian folk tales about animals are the oldest group of fairy tales based on totemic and animistic cults. These tales are connected with archaic worlds, in which animal characters stood at the origins of the creation of the world. In the stories that have come down to us, these mythological elements are rethought differently. The story shows that earlier people tried to explain the phenomena occurring in nature, and experienced awe in front of animals, symbolizing strength. So there were negative characters Russian fairy tales. Each of these characters has their own individual character and only to him inherent traits.
The characterization of animals in the fairy tale includes several pronounced characters, personifying strength and cunning, malice and brute force.
In the animal world of fairy tales, there is a special type of hero - a trickster, a rogue and a deceiver. The fox in fairy tales is the main trickster. This is a stable image, which is dominated by cunning, a tendency to deceit and tricks. The fox will do anything to get her own - she will pretend to be weak and helpless, use all her charm and eloquence. In Russian fairy tales, the trickster is opposed to a simpleton character. It can be a wolf, which the fox successfully fools, a rooster (“Cat, rooster and fox“), or a weak hare, whom she drives out of her hut (“Fox and hare“). Initially, in myth, it was his unusual behavior that contributed to the creation of the world and the acquisition of knowledge. Unlike the myth, the trickster fox is often punished for its antics, especially when it attacks weak, helpless heroes. For example, the Fox in the fairy tale "The Chanterelle with a Rolling Pin" flees and hides in a hole.
The wolf in fairy tales traditionally personifies greed and malice. He is often portrayed as stupid, so he is often fooled by characters in fairy tales more cunning, such as the Fox. The opposition of these two strong animal characters is found in many fairy tales, and in almost all the wolf, being slow-witted and short-sighted, again and again allows itself to be deceived. However, in ancient cultures, the image of a wolf was associated with death, therefore, in fairy tales, this animal character often eats someone (“The wolf and seven kids”) or violates quiet life animals ("Wintering of animals"). But in the end, the good fairy-tale characters of Russian fairy tales always deceive or defeat the wolf. For example, the wolf in the fairy tale "Sister Chanterelle and the Wolf" remains without a tail.
The bear in fairy tales is the embodiment of brute force. Sometimes he is fierce, sometimes he is naive and kind. Being the owner of the forest, he has power over other animals, but, nevertheless, his character is rustic. Availability physical strength in this animal character, the mind practically excludes - the bear in fairy tales is stupid and turns out to be fooled by weak animals. One can see a parallel between the image of a bear and the image of wealthy landowners during serfdom. Therefore, people and other animals, symbolizing the free and cunning Russian people in fairy tales, often try to outwit and fool the bear. For example, a bear is left with nothing (the fairy tale "The Man and the Bear") or is completely eaten by a crowd of people ("The Bear is a fake leg"). In some fairy tales, the bear is lazy, calm and appreciates his peace very much. There are also fairy tales in which the bear manifests itself as a kind animal character helping people. For example, the bear gives gifts to Masha, thus acting as a symbol good forces natures who love diligence and honesty.
There is not a very extensive type of fairy tales that have such specific compositional and style features that identifying them in a special category is not in doubt. These are the so-called cumulative tales.
Cumulation - cyclical repetition and expansion of plot nodes - is one of the main techniques for creating a fairy tale text. A triple check of strength by the hero with a club is cumulation, a visit by the hero to copper, silver, gold palaces is cumulation, a three-time battle with a serpent is cumulation. Especially a lot cumulative tales appears in the section of fairy tales about animals.
The composition of cumulative tales, regardless of the form of execution, is extremely simple. It is made up of...

1. Arzamastseva I. N. Children's literature. – M.: Academy, 2008.
2. Children's literature: A textbook for university students. / Under. ed. Zubareva E.E. - M .: Higher school, 2004.
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4. Latova N.V. What does a fairy tale teach? // Literature at school. 2003. No. 4.
5. Setin F.I. History of Russian children's literature. - M., 2001.

Once upon a time there was a cat, a thrush and a cockerel - a golden comb. They lived in the forest, in a hut. The cat and the thrush go to the forest to chop wood, and the cockerel is left alone. They leave - they are severely punished: - We will go far, and you stay housekeeping, but don’t give a voice when the fox comes, don’t look out the window ...

Lived - was the godfather of the Fox; The Fox was tired of looking after itself in her old age, so she came to the Bear and began to ask for a house: - Let me in, Mikhailo Potapych, I'm an old, learned fox, I'll take up a little space, not volume, I won't drink it, unless after you I'll profit, I'll bite the bones ...

Once upon a time there was a grandfather and a woman and a granddaughter Masha. They had no cow, no pig, no cattle - one goat. Goat, black eyes, crooked leg, sharp horns. Grandfather loved this goat very much. Once the grandfather sent the grandmother to graze the goat. She grazed, grazed and drove home ...

There lived a hen with a kochetka. They came to the forest for nuts. Kochetok climbed on a walnut to pick nuts, and ordered the chicken to pick up on the ground. Kochetok throws, and the chicken picks up. Here he threw a nut and hit the chicken in the eye. The chicken went - crying ...

An owl flew - a cheerful head. So she flew, flew and sat down, and turned her tail, but looked around and flew again - flew, flew and sat down, turned her tail and looked around and flew again - flew, flew ...

There lived a gray hen Corydalis and a cheerful cockerel Petya in the grandfather's yard. Once the chicken Corydalis walked along grandfather's garden. And over the village there was a big cloud, thunder struck from the cloud. Hail rained down like large peas...

In a certain kingdom, in a certain state, namely, in the one in which we live, there once lived a landowner. The landowner had a cat, his name was Vaska-Muska. The landowner loved Vaska-Muska, and the cat did his cat's work well - he caught rats and mice in the grain stores ...

Once upon a time there lived a fox and a hare. The fox had an icy hut, the hare had a bast. The red spring has come - the fox's hut has melted, and the hare's is in the old way. So the fox asked him to spend the night, and kicked him out of the hut. There is an expensive bunny, crying. A dog is facing him. - Tyaf, tyaf, tyaf! What, bunny, are you crying ...

There once lived an old talker woman, and she had a goat with kids. In the morning people would get up, get to work, and the old woman would lie still on the stove. Only by dinnertime will he rise, eat, drink - and let's talk. She talks, talks, talks - with her neighbors, and with passers-by, and with herself ...

There lived an old man and an old woman. They sowed a turnip. Here the bear got into the habit of stealing a turnip from them. The old man went to look and saw: a lot of turnips were cut and scattered around. He returned home and told the old woman...

Once upon a time there lived a sheep with a peasant. The owner disliked her, tortured her with nit-picking! She decided to leave home. She walked, she walked. She met the Fox: - Where are you, Sheep, going? ...

There lived an old man and an old woman. They had a granddaughter Alyonushka. The girlfriends gathered to go into the forest for berries and came to call her with them. For a long time the old people did not let go of their granddaughter. Then they agreed, only ordered her to keep up with her friends. Girls walk through the forest, picking berries. Tree by tree, bush by bush - Alyonushka and lagged behind her friends ...

The sparrow got angry with the sparrow: he lay down on the stove, does not eat, does not drink, does not talk to anyone. The neighbors were bored without a sparrow. The rooster came: - Knock-knock-knock! Is the sparrow at home, godfather? - At home, he is ill, - the sparrow says ...

A crane met with a fox: - What, fox, can you fly? - No I do not know how to. - Sit on me, I'll teach you. The fox sat on the crane. The crane carried her high, high. - What, fox, do you see the ground ...

The system of characters in Russian folk tales about animals is represented, as a rule, by images of wild and domestic animals. Images of wild animals clearly predominate over images of domestic animals: a fox, a wolf, a bear, a hare, and among birds - a crane, a heron, a thrush, a woodpecker, a sparrow, a raven, etc. Domestic animals are much rarer, and appear not as independent or leading characters, but only in conjunction with forest ones: dog, cat, goat, ram, horse, pig, bull, from domestic birds - goose, duck and rooster. There are no fairy tales only about domestic animals in Russian folklore.

As mentioned a little earlier, in fairy tales about animals, fish, animals, birds act; they talk to each other, declare war on each other, make peace. Such tales are based on totemism (belief in a totem beast, the patron of the family. - all the people fell silent, the falcon [sun] flew up - all the people went!" Traces of such an ancient cosmic worldview and beliefs are found even in the uncomplicated children's game Geese-Swans and the Wolf, where the latter personifies the dark night, trying to overtake and devour the bright sunny days- swan geese.

The belief about wolf people was widespread throughout Eastern Europe. Herodotus in his "History" wrote about the neurons - the people who lived on the territory of present-day Belarus and, according to scientists, were undoubtedly associated with the Slavs. Herodotus transmitted the stories of the Greeks and Scythians that "every year each Nevr becomes a wolf for several days, and then again takes on its former appearance." Isn't this belief also reflected in the "Tale of Igor's Campaign", which tells how Prince Vseslav "he himself roared in the night".

The tale of Ivan Tsarevich and the gray wolf has well preserved the meaning of the ancient mythical belief. Folklorists refer it to the type of fairy tales. As we know her, she really fairy tale.

The son guards his father's garden. The Firebird pecks apples in it, the hero wants to catch it; he is looking for the evil-maned horse and gets himself in distant lands bride - such plot positions are loved by a fairy tale. At the same time, ancient beliefs about animals influenced the tale. There is a werewolf in the story. At times he takes the form of a man and even a horse. Gray wolf faithfully serves the hero. Where does this location come from? The wolf explains to Ivan Tsarevich: “Because I tore your horse to pieces. I will serve you faithfully."

If we see the remnants of totemism in the beliefs about werewolves, then it is understandable why the fairy-tale wolf, having harmed a wolf, harmed a person, considers himself obliged to compensate for the damage by faithful service. Family ties were considered sacred and its violation was punishable. When actions were contrary to tribal morality, they demanded the most exact compensation. The wolf ate the horse. He himself serves the hero as a horse, he takes on the responsibility to help a person voluntarily, without coercion: for him, family ties are sacred. The logic of primitive thinking is undeniable here. True, we do not know what specific form the ancient stories about wolves had, but it is quite possible that the fairy-tale situation we have taken has some connection with them.

The wolf, like the bear in folk beliefs, appears as an animal in whose honor holidays were held. They did not call him by his real name, fearing that by doing so they would call him himself. A hostile and dangerous creature, the wolf evoked respect and fear.

From experience, people knew that the wolf is a predatory, cunning, smart, resourceful, evil creature. Meanwhile, in fairy tales, the wolf is stupid, forever hungry, forever beaten beast.

The ingenuous fairy tale "Gingerbread Man" encodes information about the rivalry between the totems of a hare, a wolf, a bear and a victorious fox for the right to be the keeper of the traditions of the cult of the sun-Kolo, personified by Kolobok, identical to the ancient luminary both by name and by ritual functions (it is eaten, as pancakes symbolizing the sun are eaten on Maslenitsa).

But not me popular fairy tale"Teremok" was reflected in the former totem struggle for "living space": the overpopulation of the "teremok" is solved by replacing the totems of the Mouse, Frog, Hare, Fox and Wolf with a stronger contender for "living space" - the Bear clan.

The observations of ethnographers convince us that the bear was considered by people as a patron. They believed that a bear could lead a lost person out of the forest.

Numerous Belarusian beliefs speak of the patron bear. There was a custom to invite a bear cub with a bear into the house. The bear was put in a red corner, under the image, generously treated with honey, cheese, butter, and after the treat they were led through all the nooks and crannies of the house and to the barn. They believed that the bear cast out evil spirits. In other cases, the bear stepped over the patient or even stepped on him. It seemed to act healing power beast. This power allegedly delivered from witchcraft.

Bear - Beast Velesov

A bear is a bear, a black beast, a forester, a crowbar, a shaggy bear, a forest king. Hunters distinguish three breeds of a bear: a large carnivorous - a vulture, a medium - an oatmeal and the smallest - an ant.

The bear was the most revered Slavic animal. No wonder Russian people are still compared to bears. According to legend, the bear was the incarnation of the god Veles, also very ancient god, whose image has been preserved since the Stone Age. Images of bears can also be found on the walls of caves. primitive man and on the coats of arms of many cities. Cave bears have long been neighbors of people, the Slavs considered them their ancestors (in addition to some other totem animals). The bear was considered the owner of the forest, the keeper of his wealth. It is possible that the bear's paws raised to the sky, its threatening stance, were adopted by people in their dances and rituals.

It looks good-natured and clumsy, in fact, the bear is very strong, cruel and quick to punish. Hunters who risked going out with a horn on a bear were called in Rus' “inveterate”, that is, going to certain death. Unlike the predatory wolf, the bear is omnivorous and does not disdain honey, raspberries and other sweet berries. For his passion for destroying the hives of wild bees, he also received his nickname - honey-ved (who knows honey). His true name is ber, this is evidenced by the name of the bear's dwelling - the lair (ber's lair). By the way, the lair was considered one of the passages to Underworld, and its owner - the watchman of the Navi kingdom. The bear climbs into its lair with the onset of winter, and gets out with the first warm spring days. During the days of the winter confrontation (Kolyad), the bear turned over in its lair, signifying the turn of the annual wheel.

Just like the wolf, the bear could be a werewolf. Only, as a rule, the bear turned into a man, while with the wolf the case is reversed. This feature speaks in favor of the fact that people encountered a bear earlier and considered it their main ancestor, that is, a person descended from a bear through a ritual of werewolf, and only then learned to take the form of a wolf, a hare and other animals.

Bear time is the end of winter. Colors - brown, black

Proverbs and signs:

The bear is strong, but lies in the swamp

The bear is not given wolf courage, and the wolf is not bear strength

The bear is wrong that he ate the cow, the cow is wrong that he went into the forest

Don't sell skins without killing a bear

Two bears do not live in the same den

Happy is the bear that the shooter didn't get caught, happy is the shooter that the bear didn't get caught

The bear in the den turns over on the other side, winter meets summer (about Candlemas, celebrated on February 15).

The human type embodied in the bear is somewhat similar to that reproduced in the image of the wolf. No wonder the wolf often replaces the bear in the fairy tale. Such are the numerous variants of the fairy tales "The Man, the Bear and the Fox", "The Bear, the Dog and the Cat", etc. At the same time, the similarity of the images is only partial. In the mind of any person familiar with fairy tales, a bear is an animal of the highest rank. He is the strongest forest animal. When in fairy tales one animal replaces another, the bear is in the position of the strongest. Such is the tale of the tower, the animals in the pit, and others.

One must think that this position of the bear about the animal hierarchy is in its own way explained by the connection with those traditional pre-fabulous mythological legends in which the bear occupied the most important place as the owner of forest lands. Perhaps, over time, the bear began to be seen as the embodiment of the sovereign, the lord of the district. It was emphasized in fairy tales great power bear. He crushes everything that gets under his feet. The fragile teremok, a house in which a variety of animals lived peacefully, could not withstand its weight. Is this half-forgotten fairy tale a half-forgotten allegory? The world community was under pressure from the princes and estates: the gentlemen planned to impose tribute on more people, and in case of disobedience, they punished all the disobedient. “I’m a duck to everyone,” says the bear about himself.

And in the final part of his research work I would like to pay attention to my beloved fabulous image- Sivke-Burke.

And I'll start with my grandmother

I ask for a fairy tale;

And my grandmother will start

Tale to tell:

Like Ivan Tsarevich

Caught a fire bird

as his bride

The gray wolf got

Ivan Surikov

Horses flying and galloping up to the sky are favorite images of Russian and Slavic folklore.

From childhood, bewitching lines, which have come down from time immemorial and sound like spells, are engraved in my memory:

"The horse runs - the earth trembles, smoke pours out of the ears, flames burst out of the nostrils."

"Sivka-Burka, Prophetic Kaurka, stand in front of me like a leaf in front of grass!"

"Get into your right ear, get out into your left - you will become such a handsome man, which the world has never seen."

Cosmic reflections appear both in stories about horses galloping up to the sky, and in stories about heroes born from a horse. So in famous fairy tale about Ivan-Kobylnikov's son, recorded in Siberia at the beginning of the 20th century, the hero's companions and assistants are Ivan-Solntsev's son and Ivan-Months' son.

In Russian folklore and the people's worldview, others are associated with the consubstantiality of the horse and the sun. famous images and names. So, the fairy-tale horse Sivka-Burka (or in the fairy tales of other peoples - the Sunny Horse, the Horse-Sun), no doubt, personifies the daylight. His name also goes back to Proto-Indo-European beliefs (goddess Siwa "god Shiva").

In one of the most capacious mythologically encoded tales about Vasilisa the Wise (Beautiful), ancient ideas of the Russian people about the change of day and night as cosmic horsemen: The day is clear - “itself is white, dressed in white, the horse under it is white and the harness on the horse is white”; The sun is red - the rider "is red himself, dressed in red and on a red horse." The night is dark - again the rider: he is black, dressed in all black and on a black horse.

Numerous and varied images of solar horses are found in Russian ornaments, carvings, and utensils. Horse heads mounted on the edge of the roofs symbolize the solar chariot (in the detailed plots of embroideries, paintings and carvings, these horses are usually depicted together with the sun).

In the composition of the Russian hut, the horses, rushing to the sky, seem to carry the whole house into space. The sun is present here in various decorations - it is inseparable from this flight, moreover, it is like a model of a solar chariot drawn by wooden horses.

The connection of the horse with the cult of fertility is evident in calendar rituals and customs. The custom of masquerading as a filly or a horse for Christmas time is preserved, bringing both light, and work in the field, and new time - New Year. In ancient times, when laying a house, there was a ceremony of burying the head of a horse, giving a connection with the dead ancestors. Among family rituals, the horse played a special role in the wedding: the horse was given as a ransom for the bride, the horse and the mare were tied at the entrance, where the couple spent their wedding night.

The horse was buried together with the owner in pagan times, the fallen horse was buried with honors, as a devoted warrior.

A sensitive and devoted animal gave rise to many fortune-telling and beliefs. If the horse stumbles on the left foot - to trouble. During Christmas divination the horses blindfolded, sat on her, wherever she went - there the girl would marry. When sending off to war or recruiting, if the horse shudders, this is considered a bad sign. The horse neighs - for good, stomps to the road, draws in air with its nostrils - to arrive home, snorts for a good meeting or for rain. Horse skull is scary for evil spirits, that's why before in the villages on the fences many horse skulls were hung out. A collar removed from a horse, and water not drunk by a horse, are considered healing.

Almost all the magical functions of the twin horse are successfully combined in the classical literary tale Pyotr Petrovich Ershov "The Little Humpbacked Horse", who carefully and scrupulously used the images of Russian folklore.

Two unprecedented golden-maned horses, their mother is a magical mare, who rushed Ivanushka to the skies, and, finally, the wonderful Humpbacked Horse, taking his master even further, to heavenly bodies.

Contemporary Russian word"horse" - abbreviated old Russian word"komon". "Comoni neigh for Sula" - a memorable phrase from "The Tale of Igor's Campaign". This root is preserved in the old Russian words “yell” - “plow”, “plowed” - “plow”, “oratay” - “plowman”.

The history of totems - Russian and world - is an inexhaustible storehouse of knowledge about the distant past. The past must be preserved and remembered. The totemic past did not disappear without a trace. It lives in modern symbols, state and estate heraldry, rituals, traditions, and, finally, in many surnames, names of rivers, lakes, ancient cities, villages and simply reserved places. There are many things I want to know. But these are the topics of my next research.