The origin of theatrical art in Rus'. Literature and music of ancient Rus'
slide 1
From a round dance to a booth Municipal educational institution secondary school No. 8, Severomorsk - 3, Murmansk regionslide 2
slide 3
In the old days in Rus', a round dance was a popular folk game. He reflected a variety of life phenomena. There were love, military, family, labor dances ... We know three types of round dance:
slide 4
In round dance games, the choral and dramatic beginnings were organically merged. Such games usually began with "set" songs, and ended with "collapsible", and the songs were distinguished by a clear rhythm. Subsequently, with a change in the structure of the tribal community, round dance games also changed. Soloists-leaders (luminaries) and actors (actors) appeared. There were usually no more than three actors. While the choir sang the song, they acted out its content. There is an opinion that it was these actors who became the founders of the first buffoons.
slide 5
Russian dance is an integral part of folk games and festivities. She has always been associated with song. This combination was one of the main means of expression folk theatre. Since ancient times, Russian folk dance has been based on the daring of competing partners, on the one hand, and the unity, smoothness of movements, on the other.
slide 6
Russian dance was born from pagan rites. After the 11th century, with the advent of professional buffoon actors, the nature of the dance also changed. Buffoons owned a developed dance technique; varieties of buffoons-dancers arose. There were buffoons-dancers who not only danced, but also played pantomime performances with the help of dance, which were most often improvised. Dancers-dancers appeared, usually they were the wives of buffoons. Russian dance
Slide 7
Dance has occupied a large place in various forms of theatre. He was a part of not only games and festivities, but also performances. puppet show Petrushki, often filled the pause between acts of the school drama. Many traditions of Russian dance have survived to this day.
Slide 8
Guide bears have been mentioned in sources since the 16th century, although it is possible that they appeared much earlier. A respectful attitude towards this beast originated in pagan times. The bear is the progenitor. He is a symbol of health, fertility, prosperity, he is stronger than evil spirits.
Slide 9
Among the buffoons, the bear was considered the breadwinner of the family, its full member. Such artists were called by name and patronymic: Mikhailo Potapych or Matrena Ivanovna. In their performances, guides usually depicted life common people, interludes were on a variety of everyday topics. The owner asked, for example: "And how, Misha, do small children go to steal peas?" - or: "And how do women slowly wander to the master's work?" - and the beast showed it all. At the end of the performance, the bear performed several learned movements, and the owner commented on them.
slide 10
The "bear comedy" in the 19th century consisted of three main parts: first, the dance of the bear with the "goat" (the goat was usually portrayed by a boy who put a bag on his head; a stick with a goat's head and horns was pierced through the bag from above; a wooden tongue was attached to the head, from the clapping of which there was a terrible noise), then came the performance of the beast under the jokes of the guide, and then its struggle with the "goat" or the owner. The first descriptions of such comedies date back to XVIII century. This craft existed for a long time, until the 30s of the last century.
slide 11
Since ancient times, in many European countries, it was customary to set up a manger with figurines of the Virgin, a baby, a shepherd, a donkey and a bull in the middle of the church for Christmas. Gradually, this custom grew into a kind of theatrical performance, which told with the help of dolls the famous gospel legends about the birth of Jesus Christ, the worship of the Magi and the cruel King Herod. The Christmas performance was well spread in Catholic countries, in particular in Poland, from where it moved to Ukraine, Belarus, and then, in a slightly modified form, to Vilikorossia.
slide 12
When the Christmas custom went beyond the boundaries of the Catholic church, it acquired the name vertep (Old Slavic and Old Russian - cave). It was a puppet theatre. Imagine a box divided internally into two floors. The top of the box ended with a roof, its open side facing the public. On the roof is a bell tower. A candle was placed on it behind glass, which burned during the performance, giving the action a magical, mysterious character. Puppets for the crib theater were made of wood or rags and attached to a rod. The lower part of the rod was held by the puppeteer, so the puppets moved and even turned. The puppeteer himself was hidden behind a box. On the top floor of the den played out biblical stories, on the bottom - worldly: everyday, comedic, sometimes social. And the set of dolls for the lower floor was the usual: men, women, the devil, gypsies, a gendarme, and a simple man always turned out to be more cunning and smarter than a gendarme. It was from the Nativity Theater that the Petrushka Theater, so popular among the people, was later born.
slide 13
Everyone will dance, but not like a buffoon, ”says a Russian proverb. Indeed, many could play games, but not everyone could be a professional buffoon. The favorite among the people among professional buffoons was an actor puppet theater, and the most popular is the comedy about Petrushka. Petrushka is a favorite hero of both the buffoons who gave the performance and the audience. This is a daring daredevil and a bully, who in any situation retained a sense of humor and optimism. He always deceived the rich and the authorities, and as a spokesman for the protest, he enjoyed the support of the audience.
slide 14
In such theatrical performance two heroes acted simultaneously (according to the number of hands of the puppeteer): Petrushka and the healer, Petrushka and the policeman. The plots were the most common: Petrushka gets married or buys a horse, etc. He always participated in conflict situation, while Petrushka's reprisals were quite cruel, but the public never condemned him for this. At the end of the performance, Petrushka was often overtaken by “heavenly punishment”. The Petrushka puppet theater was most popular in the 17th century.
slide 15
Since the end of the 18th century, at the fair, one could often see a brightly dressed man who carried a decorated box (rayok) and shouted loudly: “Come here with me to chat, honest people, both boys and girls, and well done and well done, and merchants and merchants, and clerks and clerks, and official rats and idle revelers. I'll show you all sorts of pictures: both gentlemen and men in sheepskin coats, and you listen to jokes and various jokes with attention, eat apples, gnaw nuts, look at pictures and take care of your pockets. They'll cheat." Rayok
slide 16
Raek came to us from Europe and goes back to large panoramas. Art historian D. Rovinsky in the book “Russian folk pictures” describes it like this: “Raek is a small box, arshin in all directions, with two magnifying glasses in front. Inside it, a long strip with home-grown images of different cities, great people and events is rewound from one rink to another. Spectators, "on a penny from the snout," look into the glass. Rayoshnik moves the pictures and tells sayings to each new number, often very intricate.”
slide 17
Raek was very popular among the people. In it one could see both the panorama of Constantinople and the death of Napoleon, the church of St. Peter in Rome and Adam with his family, heroes, dwarfs and freaks. Moreover, the resident did not just show pictures, but commented on the events depicted on them, often criticizing the authorities and the existing order, in a word, touching on the most burning problems. As a fairground entertainment, the rayek existed until the end of the 19th century.
slide 18
Not a single fair in the 18th century was complete without a booth. Theatrical booths become favorite shows of that era. They were built right on the square, and by the way the booth was decorated, one could immediately understand whether its owner was rich or poor. Usually they were built from boards, the roof was made from canvas or linen.
slide 19
Inside there was a stage and a curtain. Ordinary spectators were seated on benches and during the performance they ate various sweets, donuts, and even cabbage soup. Later, a real one appeared in the booths auditorium with stalls, lodges, orchestra pit. Outside, booths were decorated with garlands, signboards, and when gas lighting appeared, then with gas lamps. The troupe usually consisted of professional and itinerant actors. They gave up to five performances a day. In the theatrical booth one could see the harlequinade, tricks, interludes. Singers, dancers and just "outlandish" people performed here. Popular was the person drinking the fiery liquid, or the "African cannibal" eating pigeons. The cannibal was usually an artist smeared with resin, and the pigeon was a scarecrow with a bag of cranberries. Naturally, ordinary people always looked forward to a fair with a theatrical booth.
slide 20
There were also circus booths, their actors were "jack of all trades". Yu. Dmitriev in the book “Circus in Russia” quotes a message about the arrival of comedians from Holland, who “walking on a rope, dancing, jumping in the air, on the stairs, holding on to nothing, playing the violin, and walking up the stairs, dancing, immensely jump high and do other amazing things.” For for long years booths changed their existence, to late XIX centuries, they almost forever disappeared from the history of the Russian theater.
slide 21
1672 - the performances of the court troupe of Tsar Alexei Mikhailovich began
slide 22
1702 - the first Russian public theater on Red Square Festive processions, fireworks, masquerades, assemblies become popular
slide 23
This is what the theater in Yaroslavl looked like in 1909. In 1911 he was named after Fyodor Volkov
The history of the emergence of the Russian theater
Introduction
The history of the Russian theater is divided into several main stages. The initial, playful stage originates in a tribal society and ends by the 17th century, when, along with a new period of Russian history, a new, more mature stage in the development of the theater, culminating in the establishment of a permanent state professional theater in 1756.
The terms “theatre”, “drama” entered the Russian dictionary only in the 18th century. IN late XVII centuries, the term “comedy” was used, and throughout the century - “fun” (Amusing closet, Amusement Chamber). In the popular masses, the term “theater” was preceded by the term “disgrace”, the term “drama” - “game”, “game”. In the Russian Middle Ages, definitions synonymous with them were common - “demonic”, or “satanic”, buffoon games. All sorts of curiosities brought by foreigners in the 16th - XVII centuries, and fireworks. The military occupations of the young Tsar Peter I were also called fun. In this sense, both the wedding and dressing up were called “play”, “game”. “Play” has a completely different meaning in relation to musical instruments: playing tambourines, sniffles, etc. The terms “game” and “play” in relation to oral drama were preserved among the people until the 19th-20th centuries.
Folk art
Russian theater originated in ancient times. Its origins go to folk art- rituals, holidays associated with labor activity. Over time, the rites have lost their magical meaning and turned into performance games. Elements of the theater were born in them - dramatic action, disguise, dialogue. In the future, the simplest games turned into folk dramas; they were created in the process of collective creativity and stored in people's memory passing from generation to generation.
In the process of their development, the games were differentiated, disintegrated into related and at the same time more and more distant varieties - into dramas, rituals, games. They were brought together only by the fact that they all reflected reality and used similar methods of expressiveness - dialogue, song, dance, music, disguise, disguise, acting.
Games instilled a taste for dramatic creativity.
Games were originally a direct reflection of the tribal community organization: they had a round dance, choric character. In round dance games, choral and dramatic creativity was organically merged. Songs and dialogues, abundantly included in the games, helped to characterize the playful images. Mass commemorations also had a playful character; they were timed to coincide with the spring and were called “mermaids”. In the XV century, the content of the concept of "Rusalia" was defined as follows: demons in human form. And the Moscow “Azbukovnik” of 1694 already defines mermaids as “buffoon games”.
The theatrical art of the peoples of our Motherland originates in rituals and games, ritual actions. Under feudalism, theatrical art was cultivated, on the one hand, by the "popular masses", and on the other, by the feudal nobility, and buffoons were differentiated accordingly.
In 957 grand duchess Olga gets acquainted with the theater in Constantinople. Hippodrome performances are depicted on the frescoes of the Kiev Sophia Cathedral of the last third of the 11th century. In 1068, buffoons were first mentioned in the annals.
Kievan Rus three types of theaters were known: court, church, folk.
buffoonery
The oldest "theater" was the games of folk actors - buffoons. Shyness is a complex phenomenon. Buffoons were considered a kind of magicians, but this is erroneous, because buffoons, participating in rituals, not only did not enhance their religious and magical character, but, on the contrary, introduced worldly, secular content.
Anyone could buffoon, that is, sing, dance, joke, act out skits, play musical instruments and act, that is, portray some kind of person or creature, anyone could. But only the one whose art stood out above the level of the art of the masses by its artistry became and was called a buffoon-craftsman.
In parallel with the folk theater, professional theatrical art developed, the carriers of which in Ancient Rus' were buffoons. The appearance of a puppet theater in Rus' is connected with buffoon games. The first chronicle information about buffoons coincides in time with the appearance on the walls of the Kiev Sophia Cathedral of frescoes depicting buffoon performances. The chronicler monk calls buffoons servants of the devils, and the artist who painted the walls of the cathedral found it possible to include their image in church decorations along with icons. Buffoons were associated with the masses, and one of the types of their art was "gum", that is, satire. Skomorokhovs are called "fools", that is, scoffers. Glum, mockery, satire will continue to be firmly associated with buffoons.
The secular art of buffoons was hostile to the church and clerical ideology. The hatred that the churchmen had for the art of buffoons is evidenced by the records of the chroniclers (“The Tale of Bygone Years”). Church teachings of the 11th-12th centuries declare that disguise, which buffoons resort to, is also a sin. Buffoons were subjected to especially strong persecution during the years of the Tatar yoke, when the church began to intensively preach an ascetic way of life. No persecution has eradicated the buffoon art among the people. On the contrary, it successfully developed, and its satirical sting became more and more acute.
Art-related crafts were known in Ancient Rus': icon painters, jewelers, wood and bone carvers, and book scribes. Buffoons belonged to their number, being "cunning", "masters" of singing, music, dance, poetry, drama. But they were regarded only as amusing, funny people. Their art was ideologically connected with the masses of the people, with the artisan people, usually opposed to the ruling masses. This made their skill not only useless, but, from the point of view of the feudal lords and clergy, ideologically harmful and dangerous. Representatives christian church buffoons were placed next to the magi and fortune tellers. In rituals and games there is still no division into performers and spectators; they lack developed plots, reincarnation into an image. They appear in a folk drama permeated with sharp social motifs. The appearance of the square theaters of the oral tradition is connected with the folk drama. The actors of these folk theaters (buffoons) ridiculed those in power, the clergy, the rich, sympathetically showed ordinary people. Performances of the folk theater were built on improvisation, included pantomime, music, singing, dancing, church numbers; performers used masks, make-up, costumes, props.
The nature of the performance of the buffoons initially did not require them to be combined into large groups. For the performance of fairy tales, epics, songs, playing the instrument, only one performer was enough. Buffoons leave their homes and roam the Russian land in search of work, move from villages to cities, where they serve not only the rural, but also the townspeople, and sometimes princely courts.
Buffoons were also attracted to folk court performances, which multiplied under the influence of acquaintance with Byzantium and its court life. When the Amusing Closet (1571) and the Amusement Chamber (1613) were arranged at the Moscow Court, buffoons found themselves in the position of court jesters there.
Representations of buffoons united different types arts: and actually dramatic, and church and "variety".
The Christian Church opposed folk games and the art of buffoons with ritual art, saturated with religious and mystical elements.
Performances of buffoons did not develop into a professional theater. There were no conditions for the birth of theater troupes - after all, the authorities persecuted buffoons. The church also persecuted buffoons, turning to secular authorities for assistance. Against the buffoons were sent a charter of the Trinity-Sergius Monastery of the XV century, the Statutory charter of the beginning of the XVI century. The Church persistently put buffoons on a par with the bearers of the pagan worldview (magicians, sorcerers). And yet the buffoons continued to live, folk theater developed.
At the same time, the church took all measures to assert its influence. This found expression in the development of the liturgical drama. Some liturgical dramas came to us along with Christianity, others in the 15th century, along with the newly adopted solemn charter of the “great church” (“Procession on the Ground”, “Washing of the Feet”).
Despite the use of theatrical and spectacular forms, the Russian church did not create its own theater.
In the 17th century, Simeon of Polotsk (1629-1680) tried to create an artistic drama on the basis of liturgical drama. literary drama This attempt proved isolated and fruitless.
Theaters of the 17th century
In the 17th century, the first oral dramas developed, simple in plot, reflecting popular moods. The puppet comedy about Petrushka (his first name was Vanka-Ratatouille) told about the adventures of a clever merry fellow who was not afraid of anything in the world. The theater really appeared in the 17th century - the court and school theater.
court theater
The emergence of the court theater was caused by the interest of the court nobility in Western culture. This theater appeared in Moscow under Tsar Alexei Mikhailovich. The first performance of the play "The Action of Artaxerxes" (the story of the biblical Esther) took place on October 17, 1672. Initially, the court theater did not have its own premises, scenery and costumes were transferred from place to place. The first performances were staged by pastor Gregory from the German settlement, the actors were also foreigners. Later, they began to forcefully recruit and train Russian “youths”. Their salaries were paid irregularly, but they did not skimp on scenery and costumes. The performances were distinguished by great splendor, sometimes accompanied by playing musical instruments and dancing. After the death of Tsar Alexei Mikhailovich, the court theater was closed, and performances resumed only under Peter I.
school theater
In addition to the court theater, in Russia in the 17th century there was also a school theater at the Slavic-Greek-Latin Academy, in theological seminaries and schools in Lvov, Tiflis, and Kyiv. The plays were written by teachers, and students staged historical tragedies, allegorical dramas close to European miracles, interludes - satirical everyday scenes in which protest against the social system sounded. Interludes of the school theater laid the foundation for the comedy genre in the national dramaturgy. At the origins of the school theater was a famous political figure, playwright Simeon Polotsky.
Appearance of a courtier school theater expanded the scope of the spiritual life of Russian society.
Theater of the early 18th century
By order of Peter I in 1702 was created public theater intended for the general public. Especially for him, not on Red Square in Moscow, a building was built - “Comedy Temple”. The German troupe of I. Kh. Kunst gave performances there. The repertoire included foreign plays that were not successful with the public, and the theater ceased to exist in 1706, as the subsidies of Peter I ceased.
Conclusion
A new page in history performing arts The peoples of our Motherland opened serf and amateur theaters. In the serf troupes that existed from the end of the 18th century, vaudevilles were staged, comic operas, ballets. On the basis of serf theaters, private enterprises arose in a number of cities. The Russian theatrical art had a beneficial effect on the formation of the professional theater of the peoples of our Motherland. In the troupe of the first professional theaters included talented amateurs - representatives of the democratic intelligentsia.
Theater in Russia in the 18th century gained immense popularity, became the property of the broad masses, another public sphere of people's spiritual activity.
LITERATURE The manuscript book played a significant role in the development of the Christian culture of Ancient Rus'. Together with Christianity, Ancient Rus' adopted the existing system of church writing genres developed in Byzantium. First of all, these were the biblical books of the Old Testament, which included: "Law", "Prophets", "Scriptures", also hymnography and "words" associated with the interpretation of "Scripture" and church prayers and hymns.
Historical genres relied on folklore, but developed book forms of narration. They didn't allow fiction; most often included in the annals. Chronicle is one of the first original genres of Russian literature. This historical narratives about current events, which are arranged by year. For the chronicler, it is not the duration of the reigns that is important, but the sequence of events. The beginning of the chronicle article is traditional: “In the summer, ..”, then the year from the creation of the world is indicated and the events of this year are described. The genre of history includes different genres, for example, a hagiographic story about Boris and Gleb, a military story. A variety of topics, events, genres helps the chronicler to tell about the history of Rus'. historical genres chronicle, tale, legend, tale
The Tale of Bygone Years, the most significant work of Russian literature, was compiled by the monk of the Kiev-Pechersk monastery Nestor. The chronicler more than once delivers a sermon calling for love, peace harmony. This chronicle defines the place of the Slavs, the place of the Russian people among the peoples of the world, draws the origin Slavic writing, the formation of the Russian state, talks about wars, victories and defeats, about holidays, traditions and rituals, refers to folk tales and legends. The reader will also learn about the business agreements between Rus' and Constantinople.
Religious and didactic genres of teaching, lives, solemn words, walks were often created on the occasion of a specific event and played an important educational role. the genre of sermons served as an important means of propagating the new religious doctrine. For example, "Teachings of Theodosius of the Caves." The "Instruction" of Vladimir Monomakh, written by him shortly before his death (about 1117), was considered by the chroniclers as a testament to children. The central idea of the "Instruction" is to strictly observe the state interests, and not personal ones.
The author of the life (hagiographer) sought to create the image of an ideal church hero. Usually the saint's life began with a brief mention of his parents (the saint will be born "from a faithful parent and pious"); then it was about the childhood of the saint, his behavior. He was distinguished by modesty, obedience, loved books, shunned games with his peers, and was imbued with piety. In the future, his ascetic life begins in a monastery or desert solitude. He has the ability to work miracles, to communicate with heavenly powers. His death is peaceful and quiet; his body emits a fragrance after death. In the 19th century in separate lists in Rus', translated lives of Nicholas the Wonderworker, Anthony the Great, John Chrysostom, Alexei, the man of God, and other genres of life were known - stories about the exploits of saints. Lives depended on the types of holiness: martyr, confessor, reverend, stylist, holy fool.
An example of the Old Russian original princely life is the "Legend of Boris and Gleb". The author of the legend (anonymous), while maintaining historical specificity, sets out in detail the facts of the villainous murder of Boris and Gleb. However, the compositional scheme of life changes somewhat; only one episode of the life of the heroes is shown - a villainous murder. Boris and Gleb are portrayed as ideal Christian martyr heroes.
Genre of walking In the XI century. Russian people begin to walk to the Christian East, to holy places. For those who could not make a pilgrimage to Palestine, books describing journeys and walks become some kind of compensation. In the XII century. “The Journey of Abbot Daniel to the Holy Land” appears, where the holy places are described in detail. He is interested in nature, the nature of the buildings of Jerusalem, the Jordan River, etc. There are many legends in circulation that Daniel heard during his journey or learned from books.
Features of Old Russian literature 1. Handwritten character. 2. Anonymity as a consequence of a religiously Christian attitude towards a person: The concept of copyright did not exist in society. Book scribes often edited the text, added their own episodes, changed ideological orientation rewritten text, the nature of its style. This is how new editions of monuments appeared. 3. Historicism. The heroes of ancient Russian literature are mainly historical figures. There is practically no fiction in it. Historical events explained from a religious point of view. Heroes are princes, rulers of the State. 4. Topics beauty and grandeur of the Russian land; moral beauty of a Russian person. 5. Artistic method: symbolism, historicism, ritualism, didacticism are the leading principles of the artistic method, two sides: strict photographic and ideal depiction of reality.
MUSIC heroic epic. Epic folk art has been preserved in epics, or antiquities. Bylina is a product of a synthetic verbal and musical genre.
The most important phenomenon in musical culture this time was the birth of znamenny singing as the first form of professional singing recorded in the hook record musical art. Znamenny chant, the main type of Russian church chants. The name comes from the Old Slavonic word "banner". Banners, or hooks, were called non-linear signs used to record tunes. hooks
Dear, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabets were created." title=" There were no notes in Ancient Rus', signs, for example > darling, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabet." class="link_thumb"> 14 !}
In Ancient Rus' there were no notes, signs, for example > darling, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabets were created. darling, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabets were created. "> dear, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabets were created." liturgical texts. With an increase in the number of signs, singing alphabets were created." title=" There were no notes in Ancient Rus', signs, for example > darling, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabet."> title="In Ancient Rus' there were no notes, signs, for example > darling, / stick, V hook and others, were placed directly in the texts of liturgical books. With an increase in the number of signs, singing alphabets were created."> !}
The art of ancient Russian chanters was close to icon painting. At first, the hymnographer worked. He dismembered the text, matching the melody like (a model, model for chants) with the text of the chant so that the number of fragments of the text corresponded to the number of musical lines of the melody like. Then, like a cliche, he superimposed a musical formula on new texts, subtly varying the details of the melody where necessary. Special musician-signer "marked" Blank sheet papers of the future musical manuscript, signed miniatures, texts of chants, initials, musical signs under the text and, finally, cinnabar notes under the banners in a certain sequence. The work of a hymnographer in the Middle Ages was highly valued, most of them were even canonized as saints: Roman the Melodist, John Chrysostom, Andrew of Crete, John of Damascus, and others.
Old Russian church music expressed the idea of unanimity and unity, therefore it was predominantly monodic, that is, monophonic unison, monody. The canonical feature of the Russian Orthodox music is also the principle a sarela (without accompaniment), since only the human voice was recognized as the only perfect musical instrument, since only the voice can embody the word in musical sounds, create a meaningful melody. Pillar chant
TO ancient genres hymnography include: -psalms associated with the name of the biblical king David, the psalms are very diverse: some sound like a choral recitation, reminiscent of chanting, others like a wide, chanted lyric song. - troparion (Greek “I turn”, “monument of victory”, “trophy”). Feature texts of troparia, in addition to their brevity, the frequent use of comparisons, allegories. And basically their content is connected with the glorification of the celebrated events of the Christian church, the glorification of the exploits of the martyrs and ascetics. - kontakion (Greek “short”) is a short chant, a multi-stanza work, where all the stanzas were built according to the same pattern and performed to the same tune, which varied from stanza to stanza. - stichera (Greek "polystich"), often distinguished by great length and melodic richness. - canon (Greek "norm", "rule") a large choral composition, consisting of nine sections, each of which included several chants. If kontakion is a poetic sermon, teaching, then the canon is a solemn laudatory hymn. The most important principles of the organization of ancient Russian singing art are cyclicity and ensemble.
It should be noted the special role of Novgorod, which introduced a new church music. It was here that the wonderful tradition of bell ringing developed and strengthened. The transition from the "beat" to the bell of a certain, acoustically advantageous design was a great achievement in the timbre expressiveness of musical art. Following Novgorod, the art of bell ringing developed in Pskov. BELL RINGS
The repertoire of buffoons included humorous songs, dramatic skits, social satire "glums" performed in masks and "buffoon dress" to the accompaniment of domra, bagpipes, tambourine. Speaking on the streets, squares, S. directly communicated with the audience, involved them in their game. Main character representations of a cheerful and broken man in his mind, often using the guise of comic rusticity.
Arising no later than the middle of the 11th century. (depicted on the frescoes of St. Sophia Cathedral in Kyiv, 1037), buffoonery reached its peak in 1517, and in the 18th century. gradually faded away, transferring some of the traditions of their art to the booth. Often they were persecuted by the church and civil authorities. In 1648 and 1657 decrees were issued banning buffoonery.
