Chukovsky crocodile story of the creation of a fairy tale. fairy tale crocodile
Folk Russian legends by A. N. Afanasyev
FOREWORD
Alexander Nikolaevich Afanasiev (1826-1871) - one of the greatest folklorists of the 19th century, a famous researcher Slavic mythology. His main work is the fundamental three-volume monograph “Poetic views of the Slavs on nature. The experience of a comparative study of Slavic legends and beliefs in connection with the mythical tales of other kindred peoples ”(1865-1869). By the richness of the material, cognitive value, it is put on a par with such classical, widely famous works world science of folklore, as the "Golden Bough" by J. Fraser and " primitive culture» E. Tylor. Unfortunately, Afanasiev's study has not yet been republished in its entirety.
Cultural historian, researcher of Russian literature, jurist, ethnographer, journalist A. P. Afanasiev a wide range readers is known primarily as the compiler and publisher of the collection "Russian Folk Tales" (1855-1863), which marked the beginning of the scientific collection and study of East Slavic fairy tales. This is the special merit of the scientist before the national culture. Before today seven complete editions of Afanasiev's collection were published; popular collections of his selected fairy tales were repeatedly published; among the most complete foreign editions of the tales of the Afanasiev collection is the New York edition of 1945 in English with an afterword and comments by R. Yakobson.
Less fortunate was the fate of another folklore edition of A. N. Afanasyev - a collection of "Folk Russian Legends".
In one year - 1859 - it was published in Moscow in the edition of K. Soldatenkov and N. Shchepkin with a circulation of 1200 copies, sold out in three weeks, and in London by A. Herzen's Free Russian Printing House. The collection was made up of texts of 33 folk legends from the same Russian, Ukrainian, Belarusian provinces of Russia as the texts of the collection of fairy tales. Together with the notes of Afanasyev himself, it included texts from the collections of V. I. Dahl, P. I. Yakushkin, P. V. Kireevsky, notes of teachers M. Dmitriev, E. Saburov, a literate peasant Alexander Zyryanov, printed by Afanasyev in the form as they were obtained from different collectors. Along with the actual legends - oral prose stories religious, spiritual, moral, educational content, in the collection you can find spiritual verses (“Egoriy the Brave”), texts taken from old manuscript collections (“The Tale of the Hawk Moth”, “The Tale of Tsar Haggai and What a Pride Suffered”). The published stories were accompanied by notes compiled by A. N. Afanasiev with rich explanatory and comparative material.
The edition of Afanasyev's legends, which, like his edition of fairy tales, has the "merit of reliability" (A. N. Pypin), reflected the worldview of the people through the prism of popular Christianity, in which pagan principles were mixed with Christian ideas. A. N. Afanasiev himself pointed to this in the preface to the collection: “With the establishment of new, Christian principles, folk fantasy did not forget and did not reject those former images in which the mutual relations of man and nature were presented to it ... and touching on the events described in the Old and New Testaments, freely admitted them into her legendary tales.
The emergence in the minds of the people of such a mixture of Christian ideas with pagan ones, the scientist rightly associated with those ancient times, when “the chronicler, struck by the actual mixing of Christian ideas and rituals with pagan ones in life, called our people two-faith.”
Afanasiev tried to describe and explain the essence of the process, as a result of which such phenomena arose in folk art: « folk song and a fairy tale ... more than once turned to the Holy Scriptures and the lives of the saints, and from here scooped material for their narratives: such borrowing of events and persons from biblical history, the very look at everything of life developed under the influence sacred books and partly reflected in folk art, gave these last more significant spiritual interest; ... as in poetry (spiritual. - VC.), so in the legends the borrowed material is not transmitted in perfect purity; on the contrary, it more or less submits to the arbitrariness of popular imagination, changes in accordance with its requirements, and is even associated with those traditions and beliefs that have survived from the prehistoric era and which, apparently, are so opposed to the principles of Christian teaching. History makes its way consistently ... the old not only coexists with the new for a long time, but also mutually penetrate each other... This is how many medieval apocryphal writings arose, and this is how folk legends narrating about the creation of the world, the flood, the Last Judgment ... ".
The scientific explanations of the author-compiler of the collection could not protect the books from being banned by censorship, the difficulties of dealing with which bothered the scientist even during the preparation of the publication. So, in a letter to E. I. Yakushkin in November 1859, Afanasiev wrote: “At present, I am sitting behind legends; half of it is already censored (by Naumov) and passed through very well; one of these days I will give the rest, and there for the seal. You must take advantage of the circumstances and strike while the iron is hot, otherwise you will get stuck somewhere with Nicholas, Elijah the prophet and other saints. The unconventionality of the ideas of the people's "two-faith" Christianity, voiced in the published legends, caused protests from the clergy, and the publication was banned.
A new edition of the collection of legends, which immediately became a bibliographic rarity, turned out to be possible only after half a century. At the end of 1913, these legends were printed in Moscow in the book publishing house " Contemporary Issues"under the editorship of S. K. Shambinago (again - in 1916); in 1914 - in Kazan in the publishing house "Young forces" under the editorship of I. P. Kochergin. The reissues did not avoid some annoying shortcomings: for example, in the Moscow edition of 1913, notes to the texts were released, starting with No. In addition to the legends, this publication dedicated to the memory of A. N. Afanasyev published his autobiographical memoirs, a list of Afanasyev’s works compiled by himself, a chapter from A. N. Pypin’s “History of Russian Ethnography”, devoted to the consideration of the scientific views of A. N. Afanasyev and the evaluation of his works on the study of Russian nationality and antiquity, as well as another work by A. N. Pypin - a response to the publication of the first edition of "Folk Russian Legends" of the collection of A. N. Afanasyev - an article about a legend that has not lost even today scientific interest. All these publications have long become a bibliographic rarity.
The texts of A. N. Afanasyev’s collection “Folk Russian Legends” are printed by us according to the first Moscow edition of 1859, but the method of arranging the material inside the collection proposed in the Kazan edition of 1914 is adopted: notes to each number, which in the first edition of Afanasyev are placed separately at the end books are printed here immediately after the text of the legend itself. Since the notes for the most part contain the texts of the legends, which are variants, parallels to the main published one, and explanations for them, this arrangement is more convenient when using the book. Notes to the texts are supplemented by "Index plot types legends of the present edition of the collection of A. N. Afanasyev "according to the" Comparative Index of Plots. East Slavic fairy tale "(Compiled by L. G. Barag, I. P. Berezovsky, K. P. Kabashnikov, N. V. Novikov. L., Nauka, 1979).
In addition, the proposed publication reprints an article by A. N. Pypin "Russian Folk Legends (About the publication of Mr. Afanasyev in Moscow in 1860)" about the history and general direction in the development of the folk legend, its connections with the literary legend - Old Russian and Western European, and the memories of A. N. Afanasyev about his childhood and years of study at Moscow University.
When preparing non-folklore texts for printing, their spelling and punctuation were brought closer to the modern norms of the language. The texts of the legends published by Afanasyev were subjected to graphic adaptation: ъ was omitted at the end of the word, the letter "yat" was replaced by e, i - and; in the Belarusian texts “Byў pan and pani ...” (in the notes to No. 27 and 28) and “Transformation” (No. 6), the designation of the non-syllabic y - ў was introduced. Punctuation of texts is close to modern. The spelling of prepositions, prefixes (partially) and particles has been brought into line with the norms of modern spelling. No other changes were made to folklore records and quotations. The accents that were present in the sources are preserved, if they are necessary.
Interlinear explanations of A. N. Afanasyev to individual words are reproduced in full; additional explanations and editorial translation of foreign texts are indicated by - Ed.
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Afanasiev Alexander Nikolaevich (July 11, 1826 - September 23, 1871) - Russian folklore collector, researcher of spiritual culture Slavic peoples, historian and literary critic.
In 1860 he published a collection of Russian folk legends (Moscow), but the collection was withdrawn from sale by censors.
Chief Prosecutor Holy Synod Count A.P. Tolstoy sent a letter to the Minister of Public Education: Concerning the published book of Mr. Afanasiev under the title: "Russian Folk Legends", the highly enlightened Metropolitan Filaret addressed me with a letter in which he explained that ... fairy tales were added to the name of Christ the Savior and the saints in this book, insulting the pious feelings, morality and decency, and that it is necessary to find a means to protect religion and morality from printed blasphemy and reproach! This collection included 33 stories about the life of the saints and Christ from the point of view of the people, some of the assessments were unconventional and diverged from the assessments of the Russian Orthodox Church, as a result of which it was soon banned at the insistence of the Holy Synod.
As a result, by order of the Main Directorate of Censorship, it was ordered to prohibit the reprinting of the new edition of the book “Folk Russian Legends Collected by Afanasyev”, and 5000 already printed copies were destroyed.
It should be noted that in Russian folk tales the original images of our ancestors have come down to us, and their archetypes have also been transmitted.
For a thousand years, the followers of the Judeo-Christian "Orthodox" Inquisition destroyed almost all the ancient monuments associated with the people's worldview and ritualism on the territory of Rus'.
Fairy tales with similar content, as well as erotic tales, were included in the collection "Treasured Tales", the manuscript of which A. N. Afanasyev secretly sent to Europe. This or another version of the manuscript is now kept at the Institute of Russian Literature of the Russian Academy of Sciences.
In 1862, Afanasiev's apartment was searched. After that, he was forced to leave the service that provided him. With difficulty he managed to find a position as a secretary, first in the Moscow Duma, and then in the world congress. But even at this time Afanasiev continued his research and work; in "Library for Reading" (1864) appeared his articles:
"M. S. Shchepkin and his notes”;
"Poetic legends about the luminaries of heaven",
in "Philological Notes" (1865) he placed:
"Folk poetic representations of the rainbow";
"Fairy tale and myth".
He also collaborated at this time in the Book Bulletin.
In the same difficult years for him, under the most unfavorable conditions, Afanasiev completed and published the main work of his life: “The Poetic Views of the Slavs on Nature” (3 vols., Moscow, 1865−1869), in which he combined and brought everything into a coherent system. , written by him before, and all the most important, obtained by the works of Western nature-mythologists. Historian and folklorist, Alexander Nikolaevich Afanasiev was a deep researcher of Slavic traditions, beliefs and customs. "The Poetic Views of the Slavs on Nature" is a fundamental work devoted to the historical and philological analysis of the language and folklore of the Slavs in connection with the language and folklore of others Indo-European peoples. Afanasiev's book is an attempt to reveal the living connections between language and legends.
The history of the creation of famous children's fairy tales
The first children's book by Korney Chukovsky "Crocodile" was published in 1916. She immediately fell in love with little readers. Following the "Crocodile" appeared "Moidodyr", "Cockroach", "Fly-Tsokotuha" and other tales. About how these tales were created, Korney Ivanovich wrote in the article “Confessions of an old storyteller”: “Fairy tales and songs with a sad ending are disgusting for a child. Living in the illusion of an eternal holiday, children stubbornly replace the sad endings of our fairy tales and songs with prosperous, joyful ones. … For small children do not tolerate that in the information about life that they are given by literature, theater, painting, there was even a hint of the final victory of misfortune and evil… After all, happiness for children is the norm of life, the natural state of the soul…”
“For a long time it never occurred to me that I would become a poet for children…” wrote Chukovsky. But there are twists and turns in life.
Chukovsky's real name is Nikolai Vasilyevich Korneichukov.
He was born into a poor family - his mother was a peasant woman, and his father, a St. Petersburg student, left the family when Kolya was about three years old. Nikolai tried many professions to help his family: he helped fishermen fix nets, glued posters, helped painters paint roofs. And every free minute he ran to the library and read "drunkenly and without any order ..." He passed the exams for the gymnasium course as an external student. With the help of a disheveled book "Tutorial in English”, bought at a flea market and learned English on his own. Since 1901, he has been published in the Odessa News newspaper, where he writes about paintings, books, and makes translations from English. From his long surname, he came up with pseudonym"Korney Chukovsky", who later made his own name and passed this name by inheritance to his children.
Chukovsky married early. The eldest son Kolya fell ill, and it was necessary to take him to Petrograd. The boy was naughty, and his father began to tell him fairy tale about crocodile :
Once upon a time there was a Crocodile
He walked the streets
Smoking cigarettes,
spoke Turkish,
Crocodile, Crocodile, Crocodile!
This happened more than once in literature for children: a fairy tale, invented for your child, then became literary work. The boy calmed down, but then asked to tell this story again. When Gorky ordered Chukovsky a fairy tale in the spirit of The Little Humpbacked Horse for the future almanac "Yolka", it turned out that Chukovsky had a similar fairy tale. This is how the first children's fairy tale by K.I. Chukovsky "Crocodile". The illustrations for it were made by the artist Re-Mi (N. Remizov)
With the second story "Moydodyr" history almost repeated itself. In 1920, a daughter, Murochka (Maria), was born in the Chukovsky family. Being small, she did not want to wash herself. And dad had the lines:
Gotta, gotta wash
Mornings and evenings
And unclean chimney sweeps
Shame and shame, shame and shame.
The story was written in 1922.
"Fly-sokotuhu" he composed for his granddaughter Marina. As the author himself recalled, it was the only fairy tale that he wrote in one day, in a rush. “I really like to remember how this thing was written,” Chukovsky said in the article “How I Was a Writer.” “I had such sudden surges of happiness, completely based on nothing ... I had such a mood on August 29, 1923, when I ... suddenly felt that inspiration had flooded over me, as they say:
Fly, Fly-Tsokotuha,
Gilded belly!
The fly went across the field,
The fly found the money.
I barely had time to write on scraps of paper, with some kind of pencil stub. And then, to my shame, I must say that when it came to dancing in the fairy tale, then I, a 42-year-old, already graying man, began to dance myself ... "
And the story with Aibolit is not so simple at all. Korney Ivanovich had long dreamed of writing a fairy tale about the healer of animals, but her lines were given with difficulty. Once in the Caucasus, he swam far from the shore. Suddenly there are lines:
Oh if I drown
If I go down...
But the story had no beginning and no end. Then came the options:
And a goat came to Aibolit:
My eyes hurt!
An owl flew to him:
Oh, my head hurts!
And only a few days later the lines appeared:
And the fox came to Aibolit:
Oops, I got bitten by a wasp!
And the watchdog came to Aibolit:
A chicken pecked me in the nose.
Chukovsky, Korney Ivanovich (Material from Wikipedia)
