Pub Date : 2023-01-01DOI: 10.31860/2712-7591-2023-1-7-14
Svetlana A. Semiachko
This article presents a publication and a study of the list of 33 books recorded in the Testament of St. Dionisy, the founder of the Pokrov Glushitsky Monastery. The Testament was written at the end of 1435, about a year and a half before Dionysius’s death. None of the books named in the Testament are identical with any manuscripts preserved in modern libraries and archives. This study shows that the assortment of books collected in the monastery was far from accidental. The books were selected in order to cover a wide variety of monastic activities and topics, such as the performance of the liturgy, occasional offices and prayers, readings about monastic rules, and edificatory texts.
{"title":"THE LIBRARY OF THE DIONISIEV-GLUSHITSKY MONASTERY AT THE TIME OF ITS FOUNDER","authors":"Svetlana A. Semiachko","doi":"10.31860/2712-7591-2023-1-7-14","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-1-7-14","url":null,"abstract":"This article presents a publication and a study of the list of 33 books recorded in the Testament of St. Dionisy, the founder of the Pokrov Glushitsky Monastery. The Testament was written at the end of 1435, about a year and a half before Dionysius’s death. None of the books named in the Testament are identical with any manuscripts preserved in modern libraries and archives. This study shows that the assortment of books collected in the monastery was far from accidental. The books were selected in order to cover a wide variety of monastic activities and topics, such as the performance of the liturgy, occasional offices and prayers, readings about monastic rules, and edificatory texts.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135317827","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-149-160
Svetlana Yu. Kharkova
The aim of this article is to consider plots and motifs of Russian epic poems (byliny) that mention churches and to determine the place and semantics of the church in the imagery of the byliny. The study uses the continuous sampling method to select certain byliny from the multitude of the Northern Russian epic texts that were recorded on the rivers Pechora, Mezen, Kuloi, Pinega, on the Winter Coast of the White Sea, and in the Pudozh region and that were published in volumes of the Svod russkogo folklora (Code of Russian folklore). Special attention is paid to the way and the contexts in which churches are mentioned in these texts. The study considers different types of churches, their founders and clergymen, their dedications, elements of their exterior and interior, and church sacraments and services. The analysis leads to the conclusion that a “church” was a well established key locus on the map of the Russian epic world and that its semantics does not only pertain to the religious sphere but also reveals distinct shades of meaning, which are related to politics, economy, and social life. In fact, although the Slovar’ iazyka russkogo folklora (Dictionary of the language of Russian folklore) shows that “church” is the most common lexeme (concept) in the “Religion” cluster, it is of little value for the study of the religious sphere that is reflected in the byliny. It provides, however, an opportunity for a multidimensional analysis of the imagery of the Russian epics.
{"title":"A CHURCH / A TEMPLE / A CATHEDRAL IN THE EPIC WORLD OF THE RUSSIAN BYLINY","authors":"Svetlana Yu. Kharkova","doi":"10.31860/2712-7591-2023-3-149-160","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-3-149-160","url":null,"abstract":"The aim of this article is to consider plots and motifs of Russian epic poems (byliny) that mention churches and to determine the place and semantics of the church in the imagery of the byliny. The study uses the continuous sampling method to select certain byliny from the multitude of the Northern Russian epic texts that were recorded on the rivers Pechora, Mezen, Kuloi, Pinega, on the Winter Coast of the White Sea, and in the Pudozh region and that were published in volumes of the Svod russkogo folklora (Code of Russian folklore). Special attention is paid to the way and the contexts in which churches are mentioned in these texts. The study considers different types of churches, their founders and clergymen, their dedications, elements of their exterior and interior, and church sacraments and services. The analysis leads to the conclusion that a “church” was a well established key locus on the map of the Russian epic world and that its semantics does not only pertain to the religious sphere but also reveals distinct shades of meaning, which are related to politics, economy, and social life. In fact, although the Slovar’ iazyka russkogo folklora (Dictionary of the language of Russian folklore) shows that “church” is the most common lexeme (concept) in the “Religion” cluster, it is of little value for the study of the religious sphere that is reflected in the byliny. It provides, however, an opportunity for a multidimensional analysis of the imagery of the Russian epics.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135261575","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-59-75
Alla V. Nikitina
This paper attempts to analyze the changes in the Kenozero epic tradition that marked the acceleration of its degradation and of its disappearance in the 19th and 20th centuries. One of these changes was the increasing female involvement in the performance of the epos (byliny). The female performance of the byliny and its specific attributes are reflected in the field data and in the repertoire. In this study, I analyze the materials that were obtained by P. N. Rybnikov and A. F. Gilferding, who were the first to collect and study the folklore of the Olonetz region in the 19th century. I also use the materials that were gathered in expeditions undertaken in the early 1920’s and in the late 1950’s and the texts that are included in the volume of the Kenozero byliny of the Svod russkogo folklora (Code of Russian folklore) series, which is presently awaiting publication. I also discuss Yurii Novikov’s unpublished paper on the epic tradition of the Kenozero region. The results of this study demonstrate the ambivalent impact of female performance on the preservation of the Kenozero epic tradition: although the tradition is maintained, it shows signs of decline.
本文试图分析基诺泽罗史诗传统在19世纪和20世纪加速退化和消失的变化。其中一个变化是越来越多的女性参与到奥林匹克运动会的表演中来。女队的表演及其具体特点反映在现场数据和曲目中。在这项研究中，我分析了P. N. Rybnikov和A. F. Gilferding获得的材料，他们是19世纪第一个收集和研究奥洛涅茨地区民间传说的人。我还使用在20世纪20年代早期和50年代后期进行的考察中收集的材料，以及包含在Svod russkogo folklora(俄罗斯民间传说法典)系列的Kenozero byliny卷中的文本，该系列目前正在等待出版。我还讨论了尤里·诺维科夫未发表的关于基诺泽罗地区史诗传统的论文。本研究的结果显示了女性表演对保存基诺泽罗史诗传统的矛盾影响:尽管传统得到了保留，但它显示出衰落的迹象。
{"title":"THE EPIC TRADITION OF THE KENOZERO REGION: THE FACTOR OF FEMALE PERFORMANCE","authors":"Alla V. Nikitina","doi":"10.31860/2712-7591-2023-3-59-75","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-3-59-75","url":null,"abstract":"This paper attempts to analyze the changes in the Kenozero epic tradition that marked the acceleration of its degradation and of its disappearance in the 19th and 20th centuries. One of these changes was the increasing female involvement in the performance of the epos (byliny). The female performance of the byliny and its specific attributes are reflected in the field data and in the repertoire. In this study, I analyze the materials that were obtained by P. N. Rybnikov and A. F. Gilferding, who were the first to collect and study the folklore of the Olonetz region in the 19th century. I also use the materials that were gathered in expeditions undertaken in the early 1920’s and in the late 1950’s and the texts that are included in the volume of the Kenozero byliny of the Svod russkogo folklora (Code of Russian folklore) series, which is presently awaiting publication. I also discuss Yurii Novikov’s unpublished paper on the epic tradition of the Kenozero region. The results of this study demonstrate the ambivalent impact of female performance on the preservation of the Kenozero epic tradition: although the tradition is maintained, it shows signs of decline.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"150 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135261822","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-9-24
Tatyana G. Ivanova
The article reveals the major milestones of the academic life of the recently deceased famous folklorist Yurii Alexandrovich Novikov, a distinguished specialist and thoughtful textual critic of Russian oral epic poems (byliny), who authored several monographs on the subject. Although after the collapse of the Soviet Union Novikov became a Lithuanian citizen, he continued his studies in the field of Russian folklore until the end of his life. Novikov collaborated in publications of the Institute of Russian Literature (Pushkinskii Dom) of the Russian Academy of Sciences in St. Petersburg, particularly in the «Byliny» series of the Svod russkogo folklora (Code of Russian folklore). The article provides a brief description of Novikov’s scholarly works and highlights his folklore collecting activities in Lithuania and Estonia
{"title":"YURII ALEXANDROVICH NOVIKOV","authors":"Tatyana G. Ivanova","doi":"10.31860/2712-7591-2023-3-9-24","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-3-9-24","url":null,"abstract":"The article reveals the major milestones of the academic life of the recently deceased famous folklorist Yurii Alexandrovich Novikov, a distinguished specialist and thoughtful textual critic of Russian oral epic poems (byliny), who authored several monographs on the subject. Although after the collapse of the Soviet Union Novikov became a Lithuanian citizen, he continued his studies in the field of Russian folklore until the end of his life. Novikov collaborated in publications of the Institute of Russian Literature (Pushkinskii Dom) of the Russian Academy of Sciences in St. Petersburg, particularly in the «Byliny» series of the Svod russkogo folklora (Code of Russian folklore). The article provides a brief description of Novikov’s scholarly works and highlights his folklore collecting activities in Lithuania and Estonia","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"44 21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135312455","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-193-207
Tatyana S. Kaneva
The article examines four recordings of a tale about Ilia Muromets that was narrated by Marfa Alekseevna Semenova (1917–1997) in the Pechora River basin of the Ust-Tsilma District of the Komi Republic. The recordings were made in the years 1980–1990. Three recordings are kept in the Folklore Archive of the Pitirim Sorokin Syktyvkar State University, and one is preserved in the Archive of the Department of Folklore of Moscow State University. The later was published in the first volume of the Svod russkogo folklora as a version of a bylina about the main hero of the Russian epic. If considered as a retelling of the bylina, Semenova’s tale noticeably differs from other epic versions. The text narrated by Semenova is much larger and combines stories about the healing of Ilia Muromets, his victory over Solovei-Razboinik and the deliverance of Kiev from the pagans. This study compares the four recordings of Semenova’s narration with each other and with other Ust-Tsilma variants of the byliny and tales about this hero. The article comments on the most interesting peculiarities of the construction of the plot and the implementation of motives and images in Semenova’s tale. Special attention is paid to the rare motive for the hero to receive a name — Ilia Muromets zamuromil (i. e., dammed up) the river — and to the atypical reason for his imprisonment in the cellar. The study also notes such features as overlapping and varying fragments that are based on traditional formulas and others that are expressed in prose, relate to the familiar environment of the narrator, and are conveyed in ordinary language. The article includes a description of the performer’s repertoire and a discussion of the possible sources of her folklore knowledge. The study led to the conclusion that Semenova learned the tales by ear and that she was well aware of the distinction between a folk tale and a bylina.
{"title":"THE UST-TSILMA FOLK TALES ABOUT ILIA MUROMETS PERFORMED BY MARFA ALEKSEEVNA SEMENOVA AS A PART OF THE LOCAL TRADITION","authors":"Tatyana S. Kaneva","doi":"10.31860/2712-7591-2023-3-193-207","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-3-193-207","url":null,"abstract":"The article examines four recordings of a tale about Ilia Muromets that was narrated by Marfa Alekseevna Semenova (1917–1997) in the Pechora River basin of the Ust-Tsilma District of the Komi Republic. The recordings were made in the years 1980–1990. Three recordings are kept in the Folklore Archive of the Pitirim Sorokin Syktyvkar State University, and one is preserved in the Archive of the Department of Folklore of Moscow State University. The later was published in the first volume of the Svod russkogo folklora as a version of a bylina about the main hero of the Russian epic. If considered as a retelling of the bylina, Semenova’s tale noticeably differs from other epic versions. The text narrated by Semenova is much larger and combines stories about the healing of Ilia Muromets, his victory over Solovei-Razboinik and the deliverance of Kiev from the pagans. This study compares the four recordings of Semenova’s narration with each other and with other Ust-Tsilma variants of the byliny and tales about this hero. The article comments on the most interesting peculiarities of the construction of the plot and the implementation of motives and images in Semenova’s tale. Special attention is paid to the rare motive for the hero to receive a name — Ilia Muromets zamuromil (i. e., dammed up) the river — and to the atypical reason for his imprisonment in the cellar. The study also notes such features as overlapping and varying fragments that are based on traditional formulas and others that are expressed in prose, relate to the familiar environment of the narrator, and are conveyed in ordinary language. The article includes a description of the performer’s repertoire and a discussion of the possible sources of her folklore knowledge. The study led to the conclusion that Semenova learned the tales by ear and that she was well aware of the distinction between a folk tale and a bylina.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"163 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135316669","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-130-148
Svetlana V. Podrezova
The article considers for the first time the history, methods, and results of two folklore expeditions to the Zaonezhie region, which took place in the summer of 1931 and in the winter of 1931/1932. The expeditions were led by members of the Folklore Section of the Institute for the Study of Peoples of the USSR and the Karelian Research Institute. Two students of the Leningrad State Historical and Linguistic Institute, M. B. Kaminskaia and N. N. Tiaponkina, took part in the expeditions. Among other things, the expeditions were especially charged with collecting materials on the current state of the epic tradition and the “social function of the epic.” The expedition of 1931 was intended to provide field practice experience to students. For that matter it involved many participants and solved a wide range of problems. Members of the expedition took records only in notebooks. The 1931–1932 winter expedition was professional, so it took records even on wax cylinders. The article summarizes data concerning both expeditions and pays special attention to the materials on the Russian epic tradition. It reconstructs the route of the winter expedition, provides an inventory of the phonographic collection, and reviews the handwritten records. The analysis of the materials showed that the young specialists adopted the work methods used by Leningrad folklorists: searching for masters of epics performance, working with both the best and ordinary performers, practicing separate handwriting of the text (“in 2 pencils”) and sound recording, collecting biographies of performers, taking detailed interviews about the experience of mastering of the epic tradition and the experience of performing. These methods made it possible to accumulate important material about the folklore and ethnography of the Zaonezhie region.
本文首次考察了1931年夏季和1931/1932年冬季在枣内则地区进行的两次民俗考察的历史、方法和结果。这次考察是由苏联民族研究所民俗学科和卡累利阿研究所的成员领导的。列宁格勒国家历史和语言研究所的两名学生M. B. Kaminskaia和N. N. Tiaponkina参加了这次考察。在其他任务中，探险队特别负责收集关于史诗传统现状和“史诗的社会功能”的材料。1931年的考察旨在为学生提供实地实践经验。就此而言，它涉及许多参与者，解决了广泛的问题。探险队成员只在笔记本上做记录。1931-1932年的冬季探险是专业的，所以他们甚至用蜡筒记录。本文对两次远征的资料进行了总结，并特别关注了有关俄罗斯史诗传统的资料。它重建了冬季探险的路线，提供了留声机收藏的清单，并审查了手写记录。对材料的分析表明，青年专家们采用了列宁格勒民俗学家的工作方法:寻找史诗表演大师，与最优秀的和普通的表演者一起工作，分别练习文本的书写(“用两支铅笔”)和录音，收集表演者的传记，详细采访掌握史诗传统的经验和表演经验。这些方法为积累枣内芝地区民俗和民族志的重要资料提供了可能。
{"title":"ON THE FORTHCOMING OBONEZHIE VOLUMES OF THE SVOD RUSSKOGO FOLKLORA SERIES: MATERIALS FROM THE 1931–1932 EXPEDITIONS OF THE FOLKLORE SECTION OF THE INSTITUTE FOR THE STUDY OF PEOPLES IN THE COLLECTION OF THE INSTITUTE OF RUSSIAN LITERATURE (PUSHKINSKII DOM) IN ST. PETERSBURG","authors":"Svetlana V. Podrezova","doi":"10.31860/2712-7591-2023-3-130-148","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-3-130-148","url":null,"abstract":"The article considers for the first time the history, methods, and results of two folklore expeditions to the Zaonezhie region, which took place in the summer of 1931 and in the winter of 1931/1932. The expeditions were led by members of the Folklore Section of the Institute for the Study of Peoples of the USSR and the Karelian Research Institute. Two students of the Leningrad State Historical and Linguistic Institute, M. B. Kaminskaia and N. N. Tiaponkina, took part in the expeditions. Among other things, the expeditions were especially charged with collecting materials on the current state of the epic tradition and the “social function of the epic.” The expedition of 1931 was intended to provide field practice experience to students. For that matter it involved many participants and solved a wide range of problems. Members of the expedition took records only in notebooks. The 1931–1932 winter expedition was professional, so it took records even on wax cylinders. The article summarizes data concerning both expeditions and pays special attention to the materials on the Russian epic tradition. It reconstructs the route of the winter expedition, provides an inventory of the phonographic collection, and reviews the handwritten records. The analysis of the materials showed that the young specialists adopted the work methods used by Leningrad folklorists: searching for masters of epics performance, working with both the best and ordinary performers, practicing separate handwriting of the text (“in 2 pencils”) and sound recording, collecting biographies of performers, taking detailed interviews about the experience of mastering of the epic tradition and the experience of performing. These methods made it possible to accumulate important material about the folklore and ethnography of the Zaonezhie region.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135261836","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-1-61-80
Elena V. Romanenko
This study analyzes the writings of the elder Nil Sorsky and texts about Nil in the library of the Optina Pustyn Monastery. The Optina Pustyn Monastery maintained close ties with the Nil Sorsky Hermitage and the Moldavian monasteries of Saint Paisius Velichkovsky and Elder Vasily Polyanomerulsky. In the 18th century, these monasteries became major centers where Nil Sorsky’s works were copied and studied. By 1849, the Optina monks had accumulated numerous copies of Nil’s writings and works about him. In that year, they published the first edition of his works. The present study discusses copies of Nil’s Predanie (Tradition) and of his monastic charter that date back to Sorsk protographers and others that came from the Ploshchanskaya Pustyn or from the Moldovian monasteries. The author of the article reveals new copies of rare hagiographic and hymnographic texts dedicated to Nil Sorsky: his Life, Miracles, and Services in his memory. The article is accompanied by the publication of a historical work about Nil and his monastery, which was most likely compiled in 1805 or 1806.
{"title":"THE WRITINGS OF NIL SORSKY IN THE LIBRARY OF THE OPTINA PUSTYN MONASTERY","authors":"Elena V. Romanenko","doi":"10.31860/2712-7591-2023-1-61-80","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-1-61-80","url":null,"abstract":"This study analyzes the writings of the elder Nil Sorsky and texts about Nil in the library of the Optina Pustyn Monastery. The Optina Pustyn Monastery maintained close ties with the Nil Sorsky Hermitage and the Moldavian monasteries of Saint Paisius Velichkovsky and Elder Vasily Polyanomerulsky. In the 18th century, these monasteries became major centers where Nil Sorsky’s works were copied and studied. By 1849, the Optina monks had accumulated numerous copies of Nil’s writings and works about him. In that year, they published the first edition of his works. The present study discusses copies of Nil’s Predanie (Tradition) and of his monastic charter that date back to Sorsk protographers and others that came from the Ploshchanskaya Pustyn or from the Moldovian monasteries. The author of the article reveals new copies of rare hagiographic and hymnographic texts dedicated to Nil Sorsky: his Life, Miracles, and Services in his memory. The article is accompanied by the publication of a historical work about Nil and his monastery, which was most likely compiled in 1805 or 1806.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135260936","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-76-98
Anastasiya I. Vaskul, Svetlana A. Zhadovskaya
The article is based on materials that were recorded by Yurii Alexandrovich Novikov and other members of the 1959 Moscow State University expedition in the area of the Mosha River basin in the Arkhangelsk region. A comparison of these materials with the texts that Aleksandr Fedorovich Gilferding recorded in the same region in the last third of the 19th century allowed us to trace the history of a family of epics performers over a period of almost a hundred years. The textual analysis of recorded byliny recited by representatives of the same family at different times shows the genetic continuity of these texts and their closeness at the plot, composition, and formula levels. It also reveals some mechanisms underlying the transmission of oral tradition within the family.
{"title":"HOW EPICS LIVE: THE HISTORY OF A FAMILY OF EPICS PERFORMERS FROM THE MOSHA RIVER AREA","authors":"Anastasiya I. Vaskul, Svetlana A. Zhadovskaya","doi":"10.31860/2712-7591-2023-3-76-98","DOIUrl":"https://doi.org/10.31860/2712-7591-2023-3-76-98","url":null,"abstract":"The article is based on materials that were recorded by Yurii Alexandrovich Novikov and other members of the 1959 Moscow State University expedition in the area of the Mosha River basin in the Arkhangelsk region. A comparison of these materials with the texts that Aleksandr Fedorovich Gilferding recorded in the same region in the last third of the 19th century allowed us to trace the history of a family of epics performers over a period of almost a hundred years. The textual analysis of recorded byliny recited by representatives of the same family at different times shows the genetic continuity of these texts and their closeness at the plot, composition, and formula levels. It also reveals some mechanisms underlying the transmission of oral tradition within the family.","PeriodicalId":499688,"journal":{"name":"Slovesnostʹ i istoriâ","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135261581","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 : 2023-01-01DOI: 10.31860/2712-7591-2023-3-161-175
Lyudmila I. Petrova
Since Russian spiritual poems have their origin in medieval Russian literature, it is not surprising that at first glance they display fewer territorial variations than epic poems (byliny) or historical songs. The study of this genre from a regional perspective requires a comparative analysis of the greatest possible number of records of spiritual verses and epic spiritual verses that have largely vanished in the modern world. From this perspective, the identification and publication of archival records is becoming essential for scholarly research. This article presents a publication of spiritual poems that Aleksandr Petrovich Vereshagin, a teacher in the Onega district school, recorded from a peasant of the village of Nimenga, located on the Pomorskii coast of the White Sea. The recording occurred in the city of Onega in the middle of the 19th century. The texts present plots about Anika the Warrior, Egorii the Brave, and Piatnitsa and Worker-Pilgrim (Trudnik). Brief comments, which accompany the publication, compare these texts with records taken in other regions of the Russian North and point out some of their distinct features.
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