That in a fairy tale geese are swans. Topic: Analysis of the Russian folk tale "Geese-swans"

Analysis of Russian folk tale"Swan geese"

The literary text is a multi-level structure. Philological analysis of the text is the identification of the features of the structural components, their relationships in order to establish the cultural, aesthetic, moral, ethical, scientific value. Philological analysis includes literary and linguo-stylistic. The semantic analysis of the text represents the implementation of its ideological and thematic plan using the following techniques:

)determination of the generic affiliation and genre of the work;

2)definition of the theme of the work, including techniques and means of its disclosure;

)definition of problems (social, psychological, ethical, etc.) with an indication of its resolution;

)characterization of the system of images with the division into main and secondary characters, the definition of their functions;

)characteristics of the main character (name, portrait, speech, everyday details, degree of participation in the conflict, etc.);

)identify conflicts and their nature;

)determine the main and secondary storylines, designate the elements of the plot, its complications with extra-plot elements, determine whether the plot is a means of revealing the problem;

)description of the architectonics of the text, including the determination of the quantity, nature and correlation of different narrative plans with each other, an indication of special compositional techniques.

)description of the features of artistic time and space of the work;

)characterization of the lexical composition of the text, syntactic and melodic features, figurative and artistic means of speech;

)description of the ideological and emotional orientation of the characters, the ideological ideal of the work, the formulation of the artistic idea of ​​the work.

Analyzing the Russian folk tale "Geese-Swans", one should take into account the fact that a fairy tale as a genre is a transformation of a myth, and the features of oral folk art.

The analysis of the fairy tale is based on the achievements of folklore in the field of magical folk tales, namely the work of V.Ya. Proppa, E.V. Pomerantseva, N.M. Vedernikova, etc.

The fairy tale belongs to the epic as a kind of literature, is a small prose genre of oral folk art. "A fairy tale is the oldest folk genre of narrative literature of a predominantly fantastic nature, aimed at moralizing or entertainment. The character of the people, their wisdom and high moral qualities are manifested in fairy tales."

In turn, fairy tales are classified into thematic types. In folklore, there is a problem of classification due to the fuzzy boundaries of genres. In the "Dictionary of literary terms" under the reaction of S.P. Belokurova reports on three types of fairy tales: fairy tales, fairy tales about animals and household ones. In the comparative index of plots, N.P. Andreev, fairy tales about animals and fairy tales themselves are indicated, among which magic, legendary, fairy tales about a fooled devil, and anecdotes are distinguished. In the textbook Milyugina E.G. fairy tales are cumulative, magical, everyday. Fairy tales are the most defined genre of folk tale. The signs of a fairy tale are manifested at the level of the plot, the system of images, and the conflict. Such a fairy tale can be recognized by characters with wonderful, magical powers, miraculous objects, gaining the gift of speech. In the fairy tale "Geese-swans" "talking" and symbolic images are the oven, the apple tree and the milk river, the jelly banks. In a fairy tale, hostile and friendly forces collide in a duel, the brave and kind always get a reward.

The theme of the fairy tale "Swan Geese" is the abduction of a little boy by evil forces and his rescue by his older sister. In the textbook E.G. Milyugina's fairy tales are divided into thematic subtypes, among which are tales about children, witches and cannibals. In the study by V.Ya. Propp "The historical roots of a fairy tale" similar plots are analyzed. The author concludes that we have before us an image of the initiation rite of young men when they enter puberty. Children are taken to the forest, where they die and are born again with new qualities and skills. Baba Yaga and the hut on chicken legs depict the essence of the rite and the place where it is performed. Over time, the need for such a rite disappeared. Since he was quite cruel, he caused fear, and then a disapproving attitude. So a myth arose, depicting the rite as the intention of evil forces to destroy children. The myth has been transformed into a fairy tale. Therefore, "Swan Geese" is based on the story of an initiation rite in which a girl participated. The meeting with the oven, the apple tree, the river and the rescue of her brother can be interpreted as her assignments.

The problem in the fairy tale is educational: violation of the parental prohibition entails tragic consequences for the girl. In search of her brother, she again makes a mistake, impolitely answering the stove, the apple tree, the river. And only after showing respect for them does she receive help and get out of a difficult situation. In this interpretation, the tale is intended for preschool and younger children. school age. Simplified, it looks like a detailed traditional horror story - "if you don't obey, Baba Yaga will take it away", "don't lie down on your side - a gray top will come." The child must conclude that violation of the prohibitions of parents and disrespectful attitude towards elders will plunge him into trouble, from which he will have to help himself out. However, it must be remembered that the fairy tale did not arise with an educational purpose.

fairy tale magic art text

· meaningful analysis of the tale; highlighting the main fairy-tale characters, determining their character traits and compiling their estimated characteristics;

· determining the types of characters according to the role they play in the fairy tale and their features; creation of their verbal portrait (taking into account the content and function of images-details - portrait details, landscape sketches, the objective world, etc.);

· generalization of the selected material about the main characters, compiling them complete characteristics; finding significant connections between images in the plot of a fairy tale;

· definition of the specifics of a fairy tale through the features of its system of images.

There are two versions of the fairy tale "Geese-Swans": the first is in the collection of A.N. Afanasiev, the second is the version of A.N. Tolstoy. Both options tell about a family in which an old man and an old woman (a man and a woman), they have a daughter and a little son. Parents, leaving for work, ask their eldest daughter to look after her brother. She forgets, leaves the boy, and the swan geese take him away. They have a strong reputation for kidnapping children. The girl embarks on a search in a dark forest, meets a stove, an apple tree and a milky river there, asks for their help, but rejects their gifts quite contemptuously. According to A.N. Afanasyev shows the girl the way to the hedgehog, which she did not push. According to A.N. Tolstoy's heroine finds her way on her own. The brother is at Baba Yaga. Why she kidnapped him is unknown. The girl sneaks up, grabs the boy and runs away. For Tolstoy, the moment of staying with Baba Yaga is developed. The girl turns to Yaga, she offers her a job and leaves. Then a mouse comes to her aid and informs her about the danger for food, and then helps to deceive Baba Yaga in order to gain time. On the way back, the swan geese want to catch the children, but the girl asks for help from the river, the apple tree and the stove, accepts their gifts and so safely gets home.

Using the terminology of V.Ya. Proppa, in the fairy tale there is a hero-seeker (Girl), antagonists - swan geese and Baba Yaga, magical helpers - an oven, an apple tree, a river, a hedgehog or a mouse. Boy V.Ya. Propp calls the desired character or tester. These names contain functionsheroes.

From the fairy tale, we do not know the girl's name, age either. We can say that she is the elder sister, not a small one, unlike her brother. Also in the text of the tale they call her "girl" at the moment when she decides to set off in pursuit of dashing kidnappers in an unknown dark forest: "The girl guessed that they had taken her brother away, rushed to catch up with them". Over the course of the tale, we see her growing up. At first, she behaves frivolously and irresponsibly: "she put her brother on the grass under the window, and she herself ran out into the street, played, took a walk." When faced with trials, she shows arrogance and impoliteness, refuses the gifts of magical helpers: "Oh, my father doesn't eat wheat!". When meeting with a hedgehog, the girl did not push him only because she was afraid to prick herself. Nevertheless, such conciliatory behavior in the future helps her emerge victorious from a difficult situation. Such qualities as arrogance and pride are eliminated under the pressure of trials, the girl learns to show sympathy, respect for elders, to live in harmony with the outside world.

Geese-swans are a common image for myths and folklore tales. They are called psychophores and mediators, mediators between the world of the dead and the world of the living. They carry the boy to another world. Swan up and down - water and air. Swan feathers and down are associated with snow, although the birds themselves bring spring. The swan is associated with female deities in the myths of various peoples. It is no coincidence that Baba Yaga commands them.

Baba Yaga is a kidnapper, a pest, an antagonist here. According to Afanasiev A.N. she kidnaps her brother with the help of swan geese. According to Tolstoy A.N. she is going to eat the girl. Afanasyev gives a portrait of the yaga: "In the hut sits Baba Yaga, her muzzle is sinewy, her foot is made of clay." Yaga is the mistress of the dark forest, of all animals, it is quite clear that she commands the swan geese. She lives in a hut on chicken legs - an outpost on the border into the world of the dead, where young people who have reached puberty are brought for the rite of initiation.

The stove, the river and the apple tree represent the motif of the road, the connection between the worlds. The stove is associated with fire, with smoke going up the chimney. A tree is a vertical linking three horizontal levels of being. The river is an indicator of the transition period from life to death (Styx, Currant), and a symbol of time (Summer). There are heavenly rivers, they are milk and honey. It is no coincidence that part of the starry sky is called the Milky Way. Perhaps the girl could not get help because she needed a way down. She is helped by a hedgehog, close to the underground, "lower" world.

The girl's helpers represent the world, skills for life in which it develops a rite of passage. Being at the mercy of nature, far from home, a person must be able to use her gifts and avoid her dangers. Tasting apples and drinking from the river are the survival conditions necessary not to die of hunger and thirst in the dark forest. The stove can be the embodiment of a hearth or fire, which is also necessary for a person in the forest to protect himself from predators at night and not to freeze. Assistants hedgehog and mouse, according to V.Ya. Proppa, may be the result of totemism, when a person was helped by his totem patron.

The conflict in a fairy tale is external and internal. The outer one is the confrontation between good and evil, family well-being and the insidious machinations of Baba Yaga. The internal takes place in the hero himself. The girl is forced to abandon the line of behavior of a capricious and spoiled child in order to pass the test.

Plotfairy tales are linear, "one-way", not complicated by extra-plot elements by the presence of several storylines. Obviously, the plot is a means of realizing the theme and problems of the tale. Indicators of the ideological load are the actions of the characters and numerous details.

V.Ya. Propp analyzes fairy tales not from the point of view of the theme and idea, but from the point of view of its stable architectonics and functions. actors. The researcher argues that all fairy tales fit into a certain set of structural components of the plot, interconnected in a certain sequence. Below is the author's analysis architectonicsfairy tales "Geese-swans":

"An old man lived with an old woman; they had a daughter and a little son 1. 1. Initial situation ( i). "Daughter, daughter," said the mother, "we'll go to work, bring you a bun, sew a dress, buy a handkerchief: be smart, take care of your brother, don't go out of the yard" 2. 2. Prohibition reinforced by promises (b 1). The elders are gone 3,3. Absence of elders (e 1). and the daughter forgot that she was ordered 4, 4. Violation of the prohibition is motivated (Mot). put her brother on the grass under the window, and she ran out into the street, played, took a walk 5. 5. Violation of the prohibition (b 1). Geese-swans flew in, picked up the boy, carried away on wings 66. Wrecking (A 1). A girl came, looking - there is no brother 7. 7. Rudiment of the message of trouble. She gasped, rushed back and forth - no. She called, burst into tears, lamented that it would be bad from her father and mother, - the brother did not respond 88. Detailing; rudiment of tripling Ran out into the open field 9; 9. Leaving the house in search (C { ). swan-geese rushed in the distance and disappeared behind a dark forest. Geese-swans have long acquired a bad reputation for themselves, a lot of mischief and stole small children. The girl guessed that they had taken away her brother, rushed to catch up with them 10. 10. Since there is no sender in the tale who would report the trouble, this role, with some delay, is transferred to the kidnapper, who, by the fact that he is shown for a second, gives information about the nature of the trouble . I ran, I ran, there is a stove 1111. The appearance of the tester (the canonical form of his appearance - met by chance). "Stove, stove, tell me, where did the geese fly?" - "Eat my rye pie - I'll tell you" 12. - -12. Dialogue with the tester (very abbreviated) and test D 1. "Oh, my father does not eat wheat" 13. 13. Arrogant response = negative reaction of the hero, (failed test G 1neg ). (A meeting with an apple tree and a river follows. Similar sentences and similar arrogant answers) 14. 14. Triple. Motives D 1-- G 1neg are repeated two more times. Rewarding all three times does not occur. And for a long time she would run through the fields, and wander through the forest, but fortunately she got a hedgehog 1515. The appearance of a grateful helper. she wanted to push him 16,16. The helpless state of the helper without asking for mercy ( d7). I was afraid to prick 17and asks: 17. Mercy (G 7). "Hedgehog, hedgehog, did you see where the geese flew?" 18- -eighteen. Dialogue (connecting element - §). "Over there, there," pointed out 19. 19. A grateful hedgehog points the way (Z 9=R 4). She ran - there is a hut on chicken legs, she stands - turns 20. 20. The dwelling of the pest antagonist. Baba Yaga sits in the hut, her muzzle is veiny, her foot is made of clay 21. 21. The appearance of the antagonist. Sitting and brother on the bench 22,22. The appearance of the desired character. plays with golden apples 23. 23. Gold is one of the constant details of the desired character. attribute. Saw his sister, crept up, grabbed and carried away 24, 25,24. Mining with cunning or force (L 1). 25. Not mentioned, but return ()) is implied. and the geese are chasing her 26; 26. Chase, pursuit in the form of flight (Pr 1.). the villains will catch up - where to go?" Again, a triple test of the same characters follows, but with a positive answer, which calls for the help of the tester himself in the form of salvation from the chase. A river, an apple tree and a tree hide the girl 27. The story ends with the girl's arrival home. 27. Again three times the same test (D 1), the reaction of the hero this time is positive (L). The probationer puts himself at the disposal of the hero ( 7 9), thus carrying out salvation from the chase (Sp 4).

The initial situation, the prohibition and his absence - the preparation of the plot of the tale, the exposition. Violation of the ban, wrecking - the plot. Next comes the unfolding of events. At this stage, the path to the goal, provided with tests and achievement of the goal. In the denouement - the way back home, on which the acquired skills are realized.

Fairy tale "Geese-swans" - an example of a text with mirror composition. The hero makes the path to the goal and back, meeting with the same characters who repeat the same text.

Time and spacein a fairy tale - categories are special. The initial situation ("there lived an old man with an old woman, and they had a daughter and a little son") introduces us to this special space, which is located in an indefinite place and time. It is divided into two parts: the world of living people and the dark forest - the world of the hostile Baba Yaga, magical assistants, the world of the wrong side, the other world. The dark forest is the space between the worlds, the path to the abode of the dead. All dangerous adventures, as a result of which the hero acquires new skills, take place here.

In fact, the tale describes the events of one day. The departure of the parents, the abduction of the brother, the wandering of the girl through the forest, the return home until the evening, when the parents returned. Another task lies in time: it was necessary to return before the arrival of the parents, to get out of the forest before dark.

The ideological world of a fairy tale is not limited to the traditional system of moral and ethical values modern man. We can say that the idea of ​​a fairy tale is in obedience to parents, in family values, in saving life, in responsibility for the weaker, entrusted to your care, in a respectful attitude towards elders and the work of people around. But penetrating deep into history, it becomes clear that these conclusions are a modern rethinking, adaptation, they do not include the meaning that was inherent in the fairy tale at the beginning. The tale reflects the fear of children and their parents before the cruel rite of initiation, the censure of the society of this rite when it was no longer needed. Probably, another idea can be considered the victory of hostile forces by a person who reasonably uses the forces of nature, behaves boldly and resourcefully. The value of a fairy tale lies in the fact that it is relevant at any time.

At the lexical level, the tale "Geese-swans" is characterized by archaisms - "returned", "stealed", "stoma", "clicked", "wailed". Verbs dominate over adjectives - thus creating the effect of the dynamism of a fairy tale, rich in events. With the help of the repetition of verb forms, the duration of a certain action in time is shown - “ran-ran”, “clicked-clicked”, “flyed-flyed”, “shouted-shouted”. In the language of a fairy tale there are words with a hyphenated formation: "geese-swans", "oven-mother", "apple-tree-mother", "stands-turns". The name "milk river jelly banks" is an example of the phenomenon of the multicomponent formation of proper names in Russian fairy tales (Sivka-burka the prophetic kaurka, Baba Yaga-Bone leg, etc.). There is a rhyming technique "Baba Yaga, veined muzzle, clay leg."

Petrikova Margarita, 8th grade

Analysis of the Russian folk tale "Geese - Swans". Can be used in literature class

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RUSSIAN FAIRY TALE

AS A REFLECTION OF THE SLAVIC MYTH

(Speech at the school Science Day

Pupils of the 8th grade Petrikova Margarita. Teacher - Matsapaeva E.V.)

Man from the most ancient times tried to comprehend the world around him, to answer numerous questions

1. about the origin of the sun and the moon, the sky and the stars, the earth with its many rivers and mountains,
2. about the change of day and night, the seasons,
3. about life and death
4. about the origin of animals and humans.

Trying to explain everything that happens, man created myths

About the origin of the universe

About the animal and plant world,

About the origin of man

About the afterlife

About making fire, the origin of crafts.

Thus, we can conclude: a myth is a work of folk fantasy that explains the structure of the world, natural phenomena, the meaning and causes of ongoing events (change of seasons, day and night; natural disasters; natural phenomena; death, etc.)

But our understanding of myths most often comes down to ancient myths, to gods and heroes. Ancient Greece and ancient rome. This can be explained by the fact that highly artistic literary monuments best known to the widest range of readers.

The era of the Renaissance (15-16 centuries) can be called the era of the second birth and the spread of myths in Europe: interest in antiquity revived, the first information about the myths of the Arabs and American Indians penetrates.

So, the most famous myths are the myths of the ancient world.

But our ancestors - the ancient Slavs - also had their own, Slavic myths. The Slavs, trying to understand and explain the world around them, personified it, representing the forces of nature in the form of living beings - defenders (shores) and enemies (enemies). In our language, combinations such as the sun has risen, the village, set, hid are still preserved; the wind blows, roars, tears. All these expressions, like hundreds of thousands of similar ones, we can call traces of the mythological ideas of the Slavs. Unfortunately, Slavic myths have not come down to us, but numerous traces of them have remained in folklore, to a greater extent in fairy tales. For many hundreds of years, the transformation of myths into a fairy tale went on.

Fairy tales came to us from ancient times, and they were told by poor wanderers, passers-by, retired soldiers - in a word, those who wandered around the wide world and passed from mouth to mouth the wisdom of the people, which has been developing for centuries.

From this we can conclude: a fairy tale is a rethought myth that tells how you can avoid the inevitable action of the hostile forces of nature if a person has already found himself in the position of an involuntary violator.

Fairy tale "Geese-swans"known since childhood. We know this story by heart. But we hardly guess what hidden secret she keeps! How close it is to the Slavic myth, how much folk wisdom it carried through the centuries!

I would like to say a few words about Alexander Nikolaevich Afanasiev, historian and folklorist, publisher of Russian Folk Tales. Afanasiev A. N. (1826-1871) - a researcher of mythology, the author of numerous works in which he explained and compared the traditions, customs, myths of our ancestors. After graduating from the law faculty of Moscow University, he was hired by the Main Moscow Archive of the Ministry of Foreign Affairs, which gives him the opportunity to study history, law, literature, folk poetry, and publish folklore works. The most famous scientific works of the researcher are The Tree of Life and Poetic Views of the Slavs on Nature. The experience of a comparative study of Slavic traditions and beliefs in connection with the mythical tales of other kindred peoples.

This tale begins with the words: was “An old man lived with an old woman; they have a daughter and a little son (Many folk tales begin in the same way) Do you notice anything strange in these words? "An old man with an old woman and children." But how could children end up with old people? It came from Slavic mythology. Children grew up in the family until they were 7-8 years old, then they were given to the elders to recruit life experience. The old men and women knew a lot: they remembered the myths of the tribe, they could predict the future, they understood nature. After the initiation rites, the children no longer needed parental care. Then only the old man and the old woman (the leaders of the tribe) ruled over them.

But again we turn to the fairy tale "Geese-swans". The old man and the old woman went to work, and the daughter is punished to take care of her brother. And for that they will bring her a bun, and they will do the dress. That is, by saying these words, the old people created a kind of ban. (Scientists believe that all life primitive man was limited by many restrictions. Without permission, it was impossible to eat this or that food, drink this or that decoction, leave the camp alone, hunt this or that animal. If you break the ban, invisible, evil, powerful forces will come into play.) The girl did not listen to the advice of her elders, violated the ban - she left her brother to play on the grass under the window, and she ran out into the street.“Swan geese flew in, picked upthe boy was carried away on wings ... She called, burst into tears, lamented that it would be bad from her father and mother, - the brother did not respond ... The girl guessed that the swan geese had carried away her brother, rushed to catch up with them.

Let us consider in more detail the fabulous image of the “geese-swans.” In Slavic mythology, waterfowl: geese, ducks, swans were especially revered, since it is on them that Dazhdbog, the god of the Sun, crosses the Ocean-Sea. In general, the bird was once taken as a generally understood poetic image, under which winds, clouds, lightning and sunlight were presented. As A. N. Afanasiev notes: “In mythical tales and in folk poetry, birds are helpful messengers of the gods.” In this tale, they serve Baba Yaga - the only deity. Goose in folklore it appears as a talkative, motherly caring, somewhat stupid creature. BUT swan - a controversial symbol: light and death, transformation and melancholy. That is, Swan geese - this is a poetic image created by the imagination of a person.

The girl rushed after her brother - that is, the heroine of the fairy tale sets off on a journey where she will meet with a stove, an apple tree, a milky river with jelly banks. Stove - it is a symbol of the hearth. Apple tree - a symbol of mother earth, a symbol of fertility. Symbol of life and prosperity -milky river with jelly banks. And it can be assumed that all of them are not strangers, bringing evil to the girl and her brother, because they are all objects of HER world. All this does not harm the girl! And really, what do the stove, apple tree and river offer in exchange for information where the swan geese flew to?

1. Eat a rye pie
2. Eat a forest apple
3. Eat a simple jelly with milk.

Is this a test? Too much work for a girl? Not! But how does she behave? She does not eat a pie, or an apple, or jelly:

Oh, they don't eat wheat at my father's.

Oh, my father doesn't eat garden vegetables either.

Oh, my father doesn't even eat cream.

Once, having already violated the ban, she is afraid of repetition, because it is not known what other test may fall on her lot. She constantly says: “Oh, at my father's…” - thereby she makes it clear that she does not quite trust these magical objects: they are outside HER house. So, they must be treated with caution, no matter how affectionate they may seem.

And why is it so important for a stove, an apple tree and a river with jelly banks that she eat their gifts? This is again the tradition of the ancient peoples, including the Slavs - thus, it becomes, as it were, their clan-tribe. (This rite has been preserved to this day - we meet dear guests with bread and salt.)

Neither the stove, nor the apple tree, nor the river helped the girl! Who showed her the way? HEDGEHOG. And yet he doesn't ask her for anything. Why? In Slavic mythology hedgehog - a symbol of touch, and rolled into a prickly ball, it is an analogy with the sun's rays. That is, now the girl has touched another world.

“He sees: there is a hut on chicken legs, it stands and turns around. Baba Yaga is sitting in the hut.The image of such a mysterious and terrible hut on chicken legs, located in the very wilderness of a dense forest, came to a folk tale from antiquity. In a deaf, impenetrable thicket, hidden from prying eyes, these strange huts stood in primitive times. They were like a key to the afterlife. Every boy, before becoming a warrior or a hunter, had to go through such a hut in order to receive a tight bow and a heavy spear from the hands of long-dead ancestors. And you could get to them only by passing through such a hut. Therefore, the heroes of fairy tales do not even try to get around it! The door to the hut is turned towards the forest, that is, the entrance to the dwelling of death is from the side of death. It is not easy to get into Baba Yaga's dwelling: you need to know the cherished words: "Hut, hut, turn your back to the forest, front to me." Not every person, according to the ancients, had the right to enter the afterlife and talk with their ancestors - only an initiate could do this. Only those who, having answered all the questions of the elders, were able to show their maturity, had the right to enter the hut and receive the patronage of the ancestor, the patroness of the family and the mistress of the fate of the living. Therefore, the girl does not go into the hut: she crept up to the window, grabbed her brother and ran away.

And the geese-swans are flying in pursuit of her. The girl asks the river to hide her with her brother:

Mother River, hide me!

Eat my kissel!

The jelly ate - the river hid them. But only the swan geese returned, flying towards.

Apple tree, mother apple tree, hide me!

Eat my forest apple!

The girl ate an apple an apple - the apple tree hid them.

But the swan geese again flew in, beating their wings.

Madame stove, hide me!

Eat my rye pie!

The swan geese circled over the stove and flew away.

Why now the river, the apple tree and the stove help the girl? Her address to them has changed: now she says:

mother river,

mother apple tree,

madame stove,

Which shows not only respect, but also her recognition that they are all HER world. And therefore, on the way back, the girl took the gifts of the river, an apple tree and a stove. It was easy to enter the side of the unknown, but it was difficult to get out.

Another observation is interesting: when a girl runs into the forest,"There is a milk river, jelly banks",and when he returns with his brother -"Running milk river, jelly banks."The running waters of the river are life, life conquering death.

The children returned home safely. A day passed from the moment the girl violated the elders' ban until she returned home with her brother. But during this time she has changed a lot - she has matured, as indicated by the word"girl" at the end of the story.

Path, which the girl went through can be divided into several stages:

1. the imposition of a ban is a kind of amulet from trouble, the wisdom of the elders;
2. violation of the ban - the absence of a sense of fear;
3. the consequence of this violation is trouble, the action of evil forces;
4. the path of trials and meetings along the way;
5. the use of magical actions - the desire to find friends, helpers;
6. return to well-being - the acquisition of life experience.

So, on the example of the fairy tale "Geese-swans" we traced the reflection Slavic myth with a fairy tale. And this connection is not accidental, since a fairy tale is a myth divorced from magic.

And the words become clear: “THE TALE IS A FALSE, YES IN IT A HINT!

The imposition of a ban is a kind of amulet from trouble, the wisdom of the elders;

1. Violation of the prohibition - the absence of a sense of fear;

1. The consequence of this violation is trouble, the action of evil forces;

1. The path of trials and meetings along the way;

1. The use of magical actions - the desire to find friends, helpers;

1. Return to well-being - the acquisition of life experience.

The older sister was entrusted with looking after her brother, but she took a walk and did not see how the swan geese took the boy. The girl went to look for her brother, and the apple tree, the stove and the river help her. The fairy tale shows how important it is to obey parents and be responsible.

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Fairy tale Geese-swans read

An old man lived with an old woman; They had a daughter and a little son.

Daughter, daughter! mother said. - We will go to work, bring you a bun, sew a dress, buy a handkerchief; be smart, take care of your brother, don't go out of the yard.

The elders left, and the daughter forgot what she was ordered to; she put her brother on the grass under the window, and she herself ran out into the street, played, took a walk. Geese-swans flew in, picked up the boy, carried away on wings.

A girl came, look - there is no brother! Gasped, rushed back and forth - no! She called, burst into tears, lamented that it would be bad from her father and mother - the brother did not respond!

Ran out into an open field; swan-geese rushed in the distance and disappeared behind a dark forest.

Geese-swans have long acquired a bad reputation for themselves, a lot of mischief and stole small children; the girl guessed that they had taken away her brother, rushed to catch up with them. She ran, ran, there is a stove.

Stove, stove, tell me, where did the geese fly?

Eat my rye pie, I will say.

Oh, my father does not eat wheat!

Apple trees, apple trees, tell me, where did the geese fly?

Eat my forest apple, I will say.

Oh, my father doesn’t even eat garden ones!

Milk river, kissel banks, where did the geese fly?

Eat my simple jelly with milk, I will say.

Oh, my father doesn’t even eat cream!

And for a long time she would run through the fields and wander through the forest, yes, fortunately, she caught a hedgehog; she wanted to push him, she was afraid to prick him and asks:

Hedgehog, hedgehog, did you see where the geese flew?

Get out there! - pointed out.

She ran - there is a hut on chicken legs, she stands and turns. In the hut sits a baba-yaga, a sinewy muzzle, a clay leg; the brother sits on a bench, plays with golden apples. His sister saw him, crept up, grabbed him and carried him away; and the geese fly after her; villains will catch up, where to go? The milk river runs, the jelly banks.

Mother River, hide me!

Eat my kissel!

Nothing to do, eat. The river put her under the bank, the geese flew by. She came out and said, “Thank you!” - and again runs with his brother; and the geese returned, flying towards. What to do? Trouble! Worth an apple tree.

Apple tree, mother apple tree, hide me!

Eat my forest apple!

Ate quickly. She covered the apple tree with twigs, covered it with leaves; the geese flew by. She came out and again runs with her brother, and the geese saw - yes, after her; they completely fly in, they beat with their wings, and just look - they will tear it out of their hands! Fortunately, there is a stove on the road.

Madame stove, hide me!

Eat my rye pie!

Young woman hurry up pie into the mouth, and she herself into the oven, sat in the mouth. Geese flew, flew, shouted, shouted and flew away with nothing.

And she ran home, and it’s good that she managed to run, and then her father and mother came.

You know so many fairy tales, my friend, that it is time for the question to be born, but what do you know about the fairy tales themselves? For example, when do fairy tales appear? Some believe that fairy tales are fragments of myths...

Others that they are more archaic than myths. But perhaps the most reasonable opinion is that fairy tales are the result of the “axial time”, as Karl Jaspers called the middle of the first millennium BC, when the main world religions and philosophies were born.

We all know that there was such an amazing time, approximately from the seventh to the fourth centuries BC, when many sages incarnated in the world in different countries- Lao Tzu, Kung Tzu (Confucius), Chuang Tzu in China, Buddha, Shankara, Patanjali in India, Zoroaster in Iran, prophets in Israel, philosophers, starting with the seven wise men, in Greece. And how many remain unknown!

This was the time when antiquity crumbled, when the Vedas could no longer cope with the ordering of this world in which iron appeared. Kshatriyas, aristocrats, in general, a caste of warriors, rushed to power, pushing aside the priests who kept the ancient wisdom. And it was necessary to somehow stop the separation into which the world had gone. Wise people came and gave teachings to people - somewhere they were religions of a new kind, somewhere they were philosophies or rituals.

But there was someone like our Boyan who brought people a fairy tale. Just like Prometheus, who taught crafts and the control of inner fire, this great man taught people the art of transforming themselves, describing the path as the journey of a fairy tale hero. And he scattered this knowledge around the world so that they would not die if they were the property of one people.

At the heart of all fairy tales lies the main myth of our ancestors - the myth of the return. own soul that is lost in this world. This return actually turns out to be the return of those abilities that the primordial soul should have. But she doesn’t, because the incarnation takes away her memory…

What needs to be done to get the memory back?

Stop sleeping, wake up and accept yourself and this world. And, oh, how you don’t want to accept him, because everything in him is not the way you are used to at home, with your father and mother ... And it is dangerous in him!

What must awaken in your soul, my friend, so that you accept these trials in return for a sweet dream?

Swan geese

An old man lived with an old woman; They had a daughter and a little son. “Daughter, daughter! mother said. - We will go to work, bring you a bun, sew a dress, buy a handkerchief; be smart, take care of your brother, don’t go out of the yard.” The elders left, and the daughter forgot what she was ordered to; she put her brother on the grass under the window, and she herself ran out into the street, played, took a walk.

Geese-swans flew in, picked up the boy, carried away on wings. A girl came, look - there is no brother! She gasped, rushed back and forth - no. She called, burst into tears, lamented that it would be bad from her father and mother - the brother did not respond! Ran out into an open field; swan-geese rushed in the distance and disappeared behind a dark forest. Geese-swans have long acquired a bad reputation for themselves, a lot of mischief and stole small children; the girl guessed that they had taken away her brother, rushed to catch up with them. She ran and ran, there is a stove. “Stove, stove, tell me, where did the geese fly?”

"Eat my rye pie, I'll tell you."

“Oh, my father doesn’t eat wheat!” The oven didn't say.

- "Eat my forest apple, I will say."

“Oh, my father doesn’t even eat garden vegetables!”

- "Eat my simple jelly with milk, I'll tell you."

“Oh, my father doesn’t even eat cream!”

And for a long time she would run through the fields and wander through the forest, yes, fortunately, she caught a hedgehog; she wanted to push him, she was afraid to prick herself and asked: “Hedgehog, hedgehog, didn’t you see where the geese flew?”

- "Over there!" - pointed out.

She ran - there is a hut on chicken legs, it stands and turns. In the hut sits a baba-yaga, a sinewy muzzle, a clay leg; the brother sits on a bench, plays with golden apples. His sister saw him, crept up, grabbed him and carried him away; and the geese fly after her; villains will catch up, where to go? The milk river runs, the jelly banks. "Mother river, hide me!"

- "Eat my jelly!" Nothing to do, eat. The river put her under the bank, the geese flew by. She came out and said, "Thank you!" and again runs with his brother; and the geese returned, flying towards. What to do? Trouble!

Worth an apple tree. "Apple tree, mother apple tree, hide me!"

- "Eat my forest apple!" Ate quickly. She covered the apple tree with twigs, covered it with leaves; the geese flew by. She came out and again runs with her brother, and the geese saw - yes, after her; they completely fly in, they beat with their wings, and just look - they will tear it out of their hands!

Fortunately, there is a stove on the road. “Madame stove, hide me!”

"Eat my rye pie!" The girl quickly put the pie in her mouth, and herself in the oven, sat down in the mouth. Geese flew, flew, shouted, shouted and flew away with nothing.

And she ran home, and it’s good that she managed to run, and then her father and mother came.