Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-4-98-148
A. A. Shaikin
As genres, the hagiography and the novel are close in their intention to show the path of a personality and to depict the whole life of a hero. However, the value orientations of a novelistic hero and a hagiographic hero are opposite: from the very beginning, the latter denies what the former is striving for — the success in worldly life. The main hero of E. G. Vodolazkin’s novel Laurus, from his very birth, has the inclinations of the hagiographic hero, but at the beginning of his independent life, he behaves not in the hagiographic, but in the novelistic way, which leads him to tragedy: his beloved woman dies without the repentance and ritual that are important in terms of hagiography. The article examines how the hero, trying to save the soul of his beloved woman, turns his life into a constant feat of serving people. On this path he reconsiders the meaning of life’s goals on a general and individual level, the categories of time and how time is filled with events, and the horizontal (“worldly life”) and vertical (“a life leading to Heaven”) paths. The hero goes through four distinct life periods and, accordingly, changes his name four times, but a certain monad of his personality remains unchanged. Growing in holiness, the hero saves the life of a young woman — he assists her when she delivers her baby — and that compensates for the loss of his beloved one and their unborn son. Since after the hero's death his unburied body does not decay and eventually disappears, it can be assumed that the hero achieves the goal of his life — the salvation of his beloved woman's soul, as well as his own. The method of analytical reading allows us to trace how the author in his narration overcomes the antinomy of the novelistic and hagiographic principles, and how those principles influence each other and grow into each other.
{"title":"A Hagiographic Hero in a Novelistic Narrative: Laurus by Eugene Vodolazkin (Part One)","authors":"A. A. Shaikin","doi":"10.31860/2712-7591-2020-4-98-148","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-4-98-148","url":null,"abstract":"As genres, the hagiography and the novel are close in their intention to show the path of a personality and to depict the whole life of a hero. However, the value orientations of a novelistic hero and a hagiographic hero are opposite: from the very beginning, the latter denies what the former is striving for — the success in worldly life. The main hero of E. G. Vodolazkin’s novel Laurus, from his very birth, has the inclinations of the hagiographic hero, but at the beginning of his independent life, he behaves not in the hagiographic, but in the novelistic way, which leads him to tragedy: his beloved woman dies without the repentance and ritual that are important in terms of hagiography. The article examines how the hero, trying to save the soul of his beloved woman, turns his life into a constant feat of serving people. On this path he reconsiders the meaning of life’s goals on a general and individual level, the categories of time and how time is filled with events, and the horizontal (“worldly life”) and vertical (“a life leading to Heaven”) paths. The hero goes through four distinct life periods and, accordingly, changes his name four times, but a certain monad of his personality remains unchanged. Growing in holiness, the hero saves the life of a young woman — he assists her when she delivers her baby — and that compensates for the loss of his beloved one and their unborn son. Since after the hero's death his unburied body does not decay and eventually disappears, it can be assumed that the hero achieves the goal of his life — the salvation of his beloved woman's soul, as well as his own. The method of analytical reading allows us to trace how the author in his narration overcomes the antinomy of the novelistic and hagiographic principles, and how those principles influence each other and grow into each other.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"222 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132720633","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-2-88-107
V. Buzin
The study of the practical aspect of traditional cattle grazing in the Tambov region is based on materials collected in the mid-1990s during field practices carried out by students of the Department of Ethnography and Anthropology of St. Petersburg State University under the supervision of the author of the article. It is quite justified to call the recorded practices “traditional” since breeding and grazing of private livestock by collective farmers did not change significantly even after collectivization. This is confirmed by the pre-revolutionary materials on the tradition of cattle grazing in the Kirsanovsky District (uezd) of Tambov Province cited in the article. This study employs the methods of comparative historical analysis but also take into account the unique features of the natural environment of various parts of the Tambov region. To graze its herd, a community hired a shepherd, made a written contract with him and confirmed it with a drink treat (magarych). The shepherds were usually local or from nearby villages. Each type of animal had its own shepherds. Depending on the size, a herd could have one or two shepherds, who were sometimes assisted by a shepherd boy. Grazing continued from the appearance of fresh grass in spring until the appearance of a permanent snow cover. Over time, the remuneration of shepherds changed from a combination of food and money to a mainly monetary one and shifted from a seasonal to a monthly schedule. Additionally, on certain days, the shepherd had the right to visit the cattle owners in order to get food from them. The shepherd was equipped with a whip and sometimes also had a horn. No information of any other features of his equipment and clothing was gathered. The article presents data on local peculiarities of cattle grazing. The collected materials show that to a certain extent, local differences were determined by the characteristics of the environment. When grazing in the forest, the size of the herd was smaller than on open pastures, sheep and goats were not grazed in the forest, and the shepherd used a horn there to gather animals.
{"title":"Traditional Cattle Grazing in the Tambov Region (The Practical Aspect)","authors":"V. Buzin","doi":"10.31860/2712-7591-2021-2-88-107","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-2-88-107","url":null,"abstract":"The study of the practical aspect of traditional cattle grazing in the Tambov region is based on materials collected in the mid-1990s during field practices carried out by students of the Department of Ethnography and Anthropology of St. Petersburg State University under the supervision of the author of the article. It is quite justified to call the recorded practices “traditional” since breeding and grazing of private livestock by collective farmers did not change significantly even after collectivization. This is confirmed by the pre-revolutionary materials on the tradition of cattle grazing in the Kirsanovsky District (uezd) of Tambov Province cited in the article. This study employs the methods of comparative historical analysis but also take into account the unique features of the natural environment of various parts of the Tambov region. To graze its herd, a community hired a shepherd, made a written contract with him and confirmed it with a drink treat (magarych). The shepherds were usually local or from nearby villages. Each type of animal had its own shepherds. Depending on the size, a herd could have one or two shepherds, who were sometimes assisted by a shepherd boy. Grazing continued from the appearance of fresh grass in spring until the appearance of a permanent snow cover. Over time, the remuneration of shepherds changed from a combination of food and money to a mainly monetary one and shifted from a seasonal to a monthly schedule. Additionally, on certain days, the shepherd had the right to visit the cattle owners in order to get food from them. The shepherd was equipped with a whip and sometimes also had a horn. No information of any other features of his equipment and clothing was gathered. The article presents data on local peculiarities of cattle grazing. The collected materials show that to a certain extent, local differences were determined by the characteristics of the environment. When grazing in the forest, the size of the herd was smaller than on open pastures, sheep and goats were not grazed in the forest, and the shepherd used a horn there to gather animals.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115523633","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-2-75-87
Andrey Moroz
This article is based on field data from the Russian North. Its subject is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea idea that deceased persons can visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death. On the other, stories are recorded about dreams where the deceased husband refuses to take his wife with him to the world of the dead or even tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living, the deceased use the same strategies as do the living to protect themselves against the dead relatives when they come. These strategies include: 1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with the help of aggression, primarily obscene swearing.
{"title":"On the Problem of Contacts of the Living with the Deceased: How the Deceased Protect Themselves from the Living","authors":"Andrey Moroz","doi":"10.31860/2712-7591-2021-2-75-87","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-2-75-87","url":null,"abstract":"This article is based on field data from the Russian North. Its subject is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea idea that deceased persons can visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death. On the other, stories are recorded about dreams where the deceased husband refuses to take his wife with him to the world of the dead or even tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living, the deceased use the same strategies as do the living to protect themselves against the dead relatives when they come. These strategies include: 1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with the help of aggression, primarily obscene swearing.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"173 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121017555","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-3-112-142
M. Vlasova
This study analyzes variations and versions of a plot typical for the folklore of the Tersk coast of the White Sea: fortune telling on the church-porch at the lock that seals the church. In peasant beliefs and stories, the church space is full of a superhuman presence, especially at night. Supernatural beings and forces of various nature gather here and fight. The structure and semantics of the plot are examined in comparison with the structure and semantics of typologically related narratives. The main goal is to show the ambiguity of ideas about predetermination, fate and limits of human knowledge actualized by the plot
{"title":"Mysteries of Fate: Fortune Telling at the Church Lock","authors":"M. Vlasova","doi":"10.31860/2712-7591-2020-3-112-142","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-3-112-142","url":null,"abstract":"This study analyzes variations and versions of a plot typical for the folklore of the Tersk coast of the White Sea: fortune telling on the church-porch at the lock that seals the church. In peasant beliefs and stories, the church space is full of a superhuman presence, especially at night. Supernatural beings and forces of various nature gather here and fight. The structure and semantics of the plot are examined in comparison with the structure and semantics of typologically related narratives. The main goal is to show the ambiguity of ideas about predetermination, fate and limits of human knowledge actualized by the plot","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121321722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-1-89-104
M. Fedotova
The article discusses the first hagiographic work dedicated to St. Dimitry of Rostov — “The Note about the Life” of the saint. The “Note” is a part of the Chronicle about the Bishops of Rostov, compiled by Dimitry of Rostov himself. This means that the “Note” is based on an autobiographical text. Throughout the 18th and 19th centuries, scribes made various additions and changes to the biographies of the bishops of Rostov and, as a result, several branches of the manuscript tradition of the Chronicle developed. The article describes and analyzes the changes in St. Dimitry’s biography in different redactions of the Chronicle. The most similarity to “The Note about the Life” of St. Dimitry is found in the redaction compiled by the Suzdalian priest Anania Fedorov in 1757. This redaction of the Chronicle is preserved in a single manuscript, now located in the National Library of Russia in St. Petersburg (Titov collection, no. 3641). Probably the additional information about Dimitry of Rostov in the Chronicle by Anania Fedorov was taken from another, now lost, chronicle concerning the bishops of Rostov. However, the information about Dimitry from this source was used not only by Anania Fedorov: in 1756, even before Anania compiled his redaction of the Chronicle, Ambrose Sertis-Kamensky, then the archbishop of Pereslavl and Dmitrov, forwarded it to the Holy Synod upon request. In this way, the “Note” became a separate text. Moreover, it is the first hagiographic work about Dimitry of Rostov that was compiled before his official canonization and later acquired an abundant manuscript tradition.
{"title":"The Chronicle about the Bishops of Rostov and “The Note about the Life” of Dimitry of Rostov","authors":"M. Fedotova","doi":"10.31860/2712-7591-2021-1-89-104","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-1-89-104","url":null,"abstract":"The article discusses the first hagiographic work dedicated to St. Dimitry of Rostov — “The Note about the Life” of the saint. The “Note” is a part of the Chronicle about the Bishops of Rostov, compiled by Dimitry of Rostov himself. This means that the “Note” is based on an autobiographical text. Throughout the 18th and 19th centuries, scribes made various additions and changes to the biographies of the bishops of Rostov and, as a result, several branches of the manuscript tradition of the Chronicle developed. The article describes and analyzes the changes in St. Dimitry’s biography in different redactions of the Chronicle. The most similarity to “The Note about the Life” of St. Dimitry is found in the redaction compiled by the Suzdalian priest Anania Fedorov in 1757. This redaction of the Chronicle is preserved in a single manuscript, now located in the National Library of Russia in St. Petersburg (Titov collection, no. 3641). Probably the additional information about Dimitry of Rostov in the Chronicle by Anania Fedorov was taken from another, now lost, chronicle concerning the bishops of Rostov. However, the information about Dimitry from this source was used not only by Anania Fedorov: in 1756, even before Anania compiled his redaction of the Chronicle, Ambrose Sertis-Kamensky, then the archbishop of Pereslavl and Dmitrov, forwarded it to the Holy Synod upon request. In this way, the “Note” became a separate text. Moreover, it is the first hagiographic work about Dimitry of Rostov that was compiled before his official canonization and later acquired an abundant manuscript tradition.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"83 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131932499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：