由marfa alekseevna semenova表演的关于ilia muromets的ust-tsilma民间故事,作为当地传统的一部分

Tatyana S. Kaneva
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引用次数: 0

摘要

这篇文章检视了由Marfa Alekseevna Semenova(1917-1997)在科米共和国Ust-Tsilma地区的Pechora河流域讲述的关于Ilia Muromets的故事的四段录音。这些录音是在1980-1990年间录制的。三份录音保存在Pitirim Sorokin Syktyvkar国立大学的民俗学档案馆,一份保存在莫斯科国立大学民俗学系档案馆。后者作为一个关于俄罗斯史诗的主要英雄的bylinna版本发表在Svod russkogo folklora的第一卷中。如果将塞门诺娃的故事视为对bylina的复述,那么它与其他史诗版本明显不同。Semenova叙述的文本要大得多,并结合了伊利亚穆罗梅茨的治愈,他战胜索洛维-拉兹博尼克和从异教徒手中拯救基辅的故事。本研究将谢苗诺娃的四种叙述录音相互比较,并将其与其他关于这位英雄的乌斯特-茨尔玛版本和故事进行比较。本文评述了谢苗诺娃故事中最有趣的特点,即情节的构建以及动机和形象的实现。特别关注的是主人公获得一个名字的罕见动机——伊利亚·穆罗梅茨·扎穆洛米尔(即,筑坝)河——以及他被囚禁在地窖里的非典型原因。研究还注意到基于传统公式的重叠和变化片段等特征,以及其他以散文形式表达,与叙述者所熟悉的环境有关,并以普通语言传达的特征。这篇文章包括对表演者的曲目的描述,并讨论了她的民俗知识的可能来源。这项研究得出的结论是,谢苗诺娃是靠耳朵学习这些故事的,她很清楚民间故事和神话故事之间的区别。
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THE UST-TSILMA FOLK TALES ABOUT ILIA MUROMETS PERFORMED BY MARFA ALEKSEEVNA SEMENOVA AS A PART OF THE LOCAL TRADITION
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.
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