“Tongue Twisters” - Mom didn’t spare soap. Mom washed Mila with soap. Tongue twisters are sometimes also called “nursery tales” or “pure twisters.” On Mount Ararat Varvara was picking grapes. You can’t talk through all the tongue twisters, you can’t talk through all the tongue twisters quickly. We ate, ate ruffs from the spruce tree. They were barely finished at the spruce. Two woodcutters, two woodcutters were talking about Larka, about Varka, about Larina’s wife.
“Proverbs about friendship” - Friendship is a great power. Friendship is paid for with friendship. A tree is held together by its roots, and a person is held together by its friends. Friendship loves business. Friendship is strong not through flattery, but through truth and honor. A little friendship is better than a big quarrel. You can't buy a friend with money. A friend's water is better than an enemy's honey. For dear friend- the gate is wide open. Don't leave your friend in misfortune.
“Proverbs and sayings about water” - Look into the water at your nature. Proverbs and sayings make our speech more beautiful. If you don't know the ford, don't go into the water. Behind each proverb is the authority of the generations that created them. Riddles about water. Proverbs, sayings and riddles about water. A rolling stone gathers no moss. The river you float on is the one you drink water on.
“Proverbs” - Writing is not tongue-tied. Our matchmaker has neither a friend nor a brother. Why a treasure if there is harmony in the family? Your own land is sweet even in a handful. IN healthy body- healthy mind. Reading books means never getting bored. Kalacha cheese is whiter, and the mother of all friends is sweeter. As is the master, so is the work. Hostility does no good. People feed on science.
“History of proverbs and sayings” - The first proverbs appeared a long time ago. Learn about the history of proverbs. Many of the proverbs were used in ancient chronicles and works. Many proverbs are based on some kind of fable or fairy tale. In medieval Europe, collections of proverbs were compiled; Objectives: The history of the emergence of proverbs.
“Proverbs of different nations” - The word is dove. People value hard work. Proverbs about the Motherland. Planet of Hobbies. Children. Proverbs of different nations. Good. Labor feeds. Proverbs. Brotherhood. Homeland.
There are 12 presentations in total
Where did the expressions “Moscow doesn’t believe in tears”, “Yell at the top of Ivanovo” and “Postpone” come from? Let's look at the pages of history.1. “Moscow doesn’t believe in tears.” This popular expression was popular centuries before the release of the famous Soviet melodrama. There are two versions of its origin: 1) It arose during the rise of the Moscow principality, when a large tribute was collected from cities. Cities sent petitioners to Moscow with complaints of injustice. The king sometimes severely punished complainants to intimidate others; 2) the expression arose after liberation from Tatar yoke, when the freedom of Novgorod fell and the power of Moscow strengthened, the sayings arose in Novgorod: Moscow hits hard and Moscow does not indulge in tears (does not believe).
2. “Yell at the top of Ivanovo.” This expression has also been known for a very long time and is used quite widely. The history of its origin is as follows: near the bell tower of Ivan the Great in the Moscow Kremlin there was once a square called Ivanovskaya. Ordinary people crowded around here all the time, exchanging gossip and bargaining. Of course, there were no newspapers or radio then, and therefore the heralds and “area clerks” shouted the next royal decree to the entire Ivanovo Square. This is how this expression, denoting a particularly loud cry, became entrenched in our language.
3. “To Kudykina Mountain.” Many of you have known since childhood that sometimes when asked: “Where are you going?” you can get a humorous answer: “To Kudykina Mountain!” At the same time, Kudykina Mountain is not a fictional place, but a real place. These are two villages Kudykino and Gora, which are located in the Orekhovo-Zuevsky district of the Moscow region, near the city of Likino-Dulyovo. One of the many versions of the origin of the phraseological unit says that once these settlements were the center of the Kudykino volost, and supposedly when asked where they were going local residents or visitors, the answer was often: “To Kudykina Mountain.” Gradually this phrase spread far beyond the borders of the Kudykino volost, and it was associated with real villages stopped.
4. “Filka’s letter.” At first they simply talked about documents that had no legal force. And now it also means “ignorant, poorly drafted document.” This expression is, so to speak, of royal origin. Moscow Metropolitan Philip Kolychev did not like the military-economic reform carried out by Ivan the Terrible - oprichnina. Raids of the guardsmen on the boyars' yards, mass executions, the terror of the townspeople forced the Metropolitan to turn to the Tsar with exhortations to come to his senses and return to God. It is unknown exactly how many letters Philip wrote to Ivan the Terrible, but, as the chronicles report, all of Filkin’s letters were destroyed by the tsar, and the metropolitan himself fell out of favor.
5. "Long box." He actually existed. And it was just long. Having moved to the village of Kolomenskoye, Tsar Alexei Mikhailovich decided to fight bureaucracy and corruption - income declarations were not in fashion then, and he decided to rely entirely on the opinion common people. A royal decree was announced throughout Moscow that from now on all complaints and petitions could be put into the “long box” that the clerks placed near the Kolomna Palace.
But the games of democracy did not last long. Alexei Mikhailovich got tired of reading numerous complaints, according to which he should have cut out a good half of his most noble servants, and they stopped taking letters out of the “long box”.
In the end, the box disappeared, but the popular expression, having survived 300 years, remained.6. “It’s time for business, but time for fun.” Unlike many Russian proverbs, this one is not the fruit folk art, A real quote. These words were once spoken by Tsar Alexei Mikhailovich regarding falconry.
In the 17th century hunting was called fun. Alexey Mikhailovich himself loved to have fun (they owe him the appearance of Sokolnikov in Moscow), but he knew when to stop. Having read in the “Uryadnik” a laudatory chapter about falconry, which the authors placed above all other matters, the Tsar took up his pen and wrote: “... never forget truth and justice and merciful love and the military system: there is time for business, and time for fun.”
The Department of Nationalities and Religions of the Regional Administration gave me a wonderful book “Ethnoaltas of the Krasnoyarsk Territory.” Introductory articles and sections concerning all 137 peoples of the region were written at an amazingly high professional level. In fact, this is an ethnoatlas of all of Russia. There are few cards and they concern only the most large nations, but they also very clearly give an idea of the settlement of the peoples of the region.
As the author said, the main purpose of creating the ethnoatlas was to educate the population about the origin, culture of the peoples of the region and instill tolerance. The articles are so balanced and correctly written that there is no doubt that after reading the atlas, the goals of its creation will be achieved.
However, I will not bog you down with my attitude to the work and propose to guess which of the peoples of Krasnoyarsk this or that saying contained in the ethno-alas refers to. (list of nations below)
1. Society is not an aspen stake; it will not be broken soon.
2. If you eat fish and pork, then you don’t need wine.
3. The house is decorated by children, the table is decorated by guests!
4. Mother is the goddess of the family, no one quarrels with her!
5. A man should be without fear, and a woman should be smarter than a wolverine.
6. Land is the treasury, water is gold.
7. Maple is difficult to chop, but its juice is sweet to drink.
8. From the tundra to Moscow there is one migration.
9. Your own ivan is better than someone else’s palace.
10. You can be better than a hero, but you cannot be better than the people.
11. A word hurts a real man more than a dagger.
12. The price of wealth is learned when one acquires it, and the value of a friend is learned when it is lost.
13. The wife and the bill are returned.
14. The narrower the waist, the longer the life.
15. Everything will be grasped by the mind, like a nuke - the whole plague.
16. Fear not the nine-headed dragon, but the two-faced man.
17. Anyone who has worked knows the taste of khinkal.
18. You will live with friends in the desert, but without friends you will be lost in the blooming desert.
19. Sell your life, buy honor.
20. your kind look and bright face are more needed by a guest than barbecue
21. What does a sparrow dream about? Of course about hominy!
22. Bird cherry and lingonberry dream of tears, cloudberries - a good catch.
23. The best measure for a deer is a check on the road.
24. When a daughter wants to get married, she breaks pots at home; when a son wants to get married, he goes to a foreign land.
25. The sky is decorated with stars, men with beards, women with hair.
25 nations
Indigenous peoples of the Krasnoyarsk Territory: Evenki, Nganasan, Dolgan, Nenets;
Peoples of Russia: Tatar, Khanty, Chuvash, Circassian, Russian (Siberian), Lezgin, Avar, Kabardian, Chechen, Udmurt;
Peoples of countries former USSR: Kazakh, Azerbaijani, Kyrgyz, Ukrainian, Georgian, Armenian, Uzbek;
Peoples foreign countries: Jewish, Chinese, Romanian, Mongolian.
P.S. More precisely, this amazing publication is called:
“Ethnoatlas of the Krasnoyarsk Territory. – Krasnoyarsk: Platina Group of Companies, 2006. – 224 p. Editor-in-Chief R.G. Rafikov, who gave it to me. Circulation – 1000 copies.
Many centuries have passed since proverbs took a unique and strong place in historical works and writings. Already the compilers of the first chronicles, starting with the Tale of Bygone Years, turn to the authority of the proverb: either in cases where they do not find other sources, or in order to confirm their assessment of events by reference to popular rumor. The largest narrative monuments of the Russian Middle Ages, from “The Tale of Igor’s Host” and “The Prayer of Daniil the Zatochnik” to historical stories, words and teachings of later times, are quoted by Russian proverbs. Ivan the Terrible and Andrei Kurbsky, Ivan Peresvetov and Ermolai Erasmus, Archpriest Avvakum and Simeon of Polotsk introduced proverbs into their works. Throughout the entire historical development of society, the proverb relentlessly accompanies a person and absorbs the past. The forced introduction of Christianity in the Novgorod region (“Dobrynya baptize with the sword, Putyata with fire”), the era of the Mongol-Tatar yoke, the abolition of St. George’s Day and many other events were reflected in the folk proverb and saying.
Russian historians and philologists have done a lot to reveal the historical meaning of proverbs, establish their chronology, and their source significance 1 . However, indisputable conclusions regarding the reflection of certain specific historical events in a proverb are possible only in relation to a very small number of proverbs such as “Here’s St. George’s Day for you, grandmother,” “He died like a Swede near Poltava,” etc., that is, to those in which the search for historical meaning does not require special effort. The situation is more complicated with those proverbs that reflected more specific historical events, but nevertheless left a deep mark on the popular consciousness. These are the proverbs: “There was truth with Peter and Paul,” “Truth did not come from Peter and Paul,” or “Truth went to Peter and Paul, but lies spread throughout the earth,” etc. All of them are various options a proverb that hinted at a specific historical fact, namely the existence of a dungeon during Peter’s time near the Church of Peter and Paul in the village of Preobrazhenskoye, where the “truth” the Tsar needed was obtained. The royal dungeons left a bitter memory among the people. In proverbs, the dungeon behind the church of the “Great Martyr Varvara” (at the Varvara Gate) was still remembered for a long time: “Go to Varvara for reprisals,” “For whom Varvara tore off my head,” “Varvara is my aunt, but the truth is my sister.” From the torture practice of the Robber, Detective, Secret Affairs and other orders comes the proverb “If you don’t tell the real thing, you’ll tell the inside story.” “To tell the real truth” meant to confess during torture under a “long whip” (a long whip or rod). “Find out all the ins and outs” - this meant extracting the necessary information from the accused during torture by driving nails under his nails.
An interesting example is given by N. A. Dobrolyubov in the article “Notes and additions to the collection of proverbs of Mr. Buslaev”: the proverb “Dmitry and Boris fought for the city” ... refers to the feuds of the princes of Nizhny Novgorod Dmitry and Boris Konstantinovich" 2. Similar examples of historical the occurrence of proverbs can be increased quantitatively, but by no means infinitely. Even F.I. Buslaev wrote about this: “No matter how many of these there are.” historical proverbs without a doubt precious
1 Indicative in this regard is “Russian History” by V.N. Tatishchev, who compiled a handwritten collection of proverbs.
2 N. A. Dobrolyubov. Complete collection essays. T. 1. M. 1934, p. 516.
both for the historian and for the linguist, they are still far from exhausting all the wealth of folk sayings."3 The problem as a whole cannot be solved in this way, because the number of corresponding proverbs is insignificant compared to their entire mass.4 The second method of historical timing proverbs is associated with the linguistic analysis of words and expressions used in the proverb. Thus, proverbs with the words “king” (“They serve the king - they don’t worry about houses”, “The mind reigns with the head”, “The kingdom is Moscow, but the peasants are sad”, etc.) , "boyar" ("The devil is at liberty in his swamp, and the boyar is free over his slave"), "nobleman" ("The nobleman was overcome by thick dye"), "serf" ("Whoever has been a slave has been beaten, tea, has been" ), "smerd" ("The spruce stump is not degenerate, and the stump is not a crooked son"), etc. could not have arisen earlier than these terms appeared in the Russian language.
The matter is complicated, however, by the fact that such archaic words and phrases have been preserved in Russian speech for centuries, especially if their use was fixed by rhyme. It is known, for example, that the ancient Russian word “thief” began in the 16th century. began to be replaced by the word "thief"; it would seem that this provides sufficient grounds for assigning proverbs to a specific time. But in fact, in the collections of the 17th century. both proverbs exist in equal rights(“A thief is like the sea, and a fool is like unleavened milk”, “A thief steals - the world grieves, a thief is caught - and the world is lost” and “Tati is not reaped, but they wait for the weather”, “The thief stole Daddy’s ducklings” "; cf. "A thief stole a club from a thief"). In the same way, the word “smerd” disappeared from business, official language already in the 16th century, and in a proverb, in colloquial speech it remained for a long time.
Despite the difficulties of the geographical and chronological location of the proverb, it can be used to characterize public views its creators, their class characteristics, their morals and ethics. For a historian of socio-political thought, for example, proverbs such as “Better a formidable tsar than seven boyars” are very valuable: they figuratively and intelligibly reflect the attitude of the people to a particular historical event. The main, specific feature of a proverb is its allegory, figuratively expressed generalized thought, assessment, inference, conclusion. Proverb as a source for restoring the concrete historical fact is almost not used, and if taken into account by the historian, it is rather as an illustrative auxiliary material. But the proverb is indispensable as a source when people evaluate a particular event. “It is proverbs and sayings,” wrote A. M. Gorky, “that express the thinking of the masses, in a particularly instructive fullness” 5 . Therefore, it is important for the historian to know when this proverb was recorded. This will confirm the fact of its existence, its live sound. Of course, it would be good to know who the author of this or that proverb is and on what specific occasion it was pronounced. However for early periods history such information is missing.
The first records of proverbs appeared in Russia only at the end of the 17th century. This does not mean that proverbs did not exist before that time: there are numerous citations of proverbs in chronicles, stories, and even business correspondence. But at the end of the 17th century. proverbs were specially recorded and compiled into collections, which were compiled according to the alphabet of the first initial letters of each proverb. These collections are an organic part of posad literature late XVII century. Among the townspeople there was a kind of “worldliness” of literature that was different in spirit, a change in its ideological sound, artistic structure, literary language. Proverb, being one of the elements vernacular, moved to written literature, became not only a linguistic fact, but also a literary one, a fact of the cultural history of the 17th century. The proverb came at the end of the 17th century. into Russian literature as an independent type poetic creativity. That was the time when Russia was preparing for reforms early XVIII century. During this period, the proverb stood on a par with satirical stories and fairy tales, with folk songs, popular print, buffoons
3 F. I. Buslaev. Historical essays Russian folk literature and art. T. 1. St. Petersburg. 1861, pp. 78 - 79.
4 See interesting article N. F. Sumtsova about an attempt at chronological timing Ukrainian proverbs("Collection" of the Kharkov Historical and Philological Society. "Vol. IX Kharkov. 1897, pp. 231 - 241).
5 A. M. Gorky. Full composition of writings. T. 24. M. 1953, p. 492.
sayings - with all that ideologically prepared the Russian social political thought to new ideas, new tastes, new literary norms.
The widespread existence of proverbs at this time was noted in one of the prefaces to the then collection “If anyone, even more so, from the laboriousness of these worldly things, or proverbs, fellows, it is hardly possible” 6. The nationwide prevalence of the proverbs included in the collection is emphasized by the title of one of the collections - “National Tales or Proverbs in Alphabet.” Who was the author of these proverbs? It will probably never be possible to establish specifically who first formulated each proverb. We can only talk about the environment in which this or that proverb arose, and then, having become more widespread, became the property of the entire people. In any environment, be it peasants, artisans, warriors, hunters, fishermen, generalized and briefly formulated observations have arisen and to this day, summarizing the age-old rules and norms that have grown from the experience of workers in a given profession and their type of occupation. If these observations were put into artistic form, they could outgrow the framework of the social environment that gave rise to them and enter into oral speech all the people. The proverb “Strike while the iron is hot” originally arose among blacksmiths, and then crossed the narrow professional boundaries and began to be used in figuratively people completely unrelated to the blacksmith's craft. “You can’t guess beer on wort” (I, 1729) - a proverb that arose among brewers and reflected the long-standing observations of masters on the properties of wort, also broke away from its immediate creators, acquired a more generalized meaning and became a national property. The same fate applies to the proverbs “The slave herself beats herself for not reaping cleanly” (I, 2156), “The threshing floor is red with stacks, and the table is with pies” (I, 1342), “Every mushroom is picked up, but not every mushroom is put in a basket.” (I, 475) and many others.
The bulk of proverbs that have survived to this day were created by the working people, in figurative artistic form reflecting their centuries-old work experience. True, among the proverbs there are many sayings of book origin, biblical aphorisms, moral teachings of churchmen and parables created ruling classes. But all of them can be isolated from the bulk of proverbs, which, by their origin, are closely connected with the working people. “White hands love other people’s labors” (II, 96), “As the arable land is, so is the farming” (I, 1235), “If there is no plowman, there will be no velvet grower” (II, 947) - all these and many similar proverbs betray their original peasant origins, emphasizing social significance peasant work, the worker’s pride in his unnoticed and everyday feat. “As one sows, so will he reap” (I, 1228) - the proverb teaches, and this generalization of centuries-old peasant experience has long been used in a figurative sense, but retained in its content the memory of the environment that gave birth to it.
In proverbs related to the topic peasant labor, reflected the theme of comparing city and countryside, city service and peasant labor, characteristic of the feudal era. “What is born in the village is useful in the city” (I, 2634) - reminds the proverb, meaning that the city lives on village bread. A similar idea is expressed in another proverb: “Mushrooms grow in the village, but in the city they are known” (I, 631). Bread is the basis of life: “A meal without bread is bitter” (I, 634) - the proverb figuratively says, or “All good things come with bread” (I, 536). Without bread there can be no fun, say the proverbs: “Conversation without bread is neither pleasant nor pleasing” (I, 275), “Every buzz for bread is good” (I, 491), “There is a land of bread - and under the fir tree there is paradise, there is no bread.” a piece - and melancholy will take over the chambers" (II, 793). And although the proverb knows the value of the city (compare the sadly ironic reflection on the fact that “The Gorotsky calf is more intelligent than the village child” (II, 1182), and although among the proverbs there are also those in which contempt for the village, for the peasant is felt, and which came out , apparently, from the town ("The village robionok and the Posatska vest - both are equal", II, 974), and although the proverb recognizes the power of the city ("I went to the city, but they spat in my beard",
6 P. K. Simoni, Vintage collections Russian proverbs, sayings, riddles, etc. XVII - XIX centuries. Vol. 1, collections I - II. St. Petersburg. 1899, Sat. I, p. 69. (Separate reprint from the 66th collection of the Department of Russian Language and Literature of the Academy of Sciences). In the future, when quoting in the text, the collection number (I, II) and serial number proverbs in the collection.
I, 2746), but still peasant life and work was recognized as more reliable than city life: “Whoever yells (that is, plows. - L.P.) - he sings, and whoever serves - he grieves” (I, 2412, 2494) - this is the final conclusion of such proverbs, which sometimes contain contrasting peasant labor with other occupations: “Fish catchers are lost people” (I, 1432), “Red need is noble service” 7.
Undoubtedly, such expressions also have peasant origins, which (although they cannot undoubtedly be classified as proverbs, since they do not contain the allegorical, didactic function inherent in them) are close to the proverb. These are centuries-old observations of nature, embodied in such aphoristic expressions as “Ai, ai, the month of May is warm, but hungry” (BAN, 12; cf. I, 55; II, 11) or “April is by water, October - beer" (BAN, 13, cf. I, 41); “February is rich in snow, April - in water” (I, 2392); “In August - cabbage, and in March - sturgeon” (I, 71). Collections of proverbs of the 17th century. saved a large number of similar sayings. People have created a huge number of aphorisms about spring and summer, rainy and clear weather, winter, snow, sun, and wind. Among them there are also those whose content clearly indicates their labor origin ("A Summer Day for a Winter Week", I, 1394; "Where the tree bent, that's where they cut it", I, 1233).
Proverbs created by the ruling classes can clearly be distinguished in their content from among the records of the 17th century. They exalt the tsar and boyars, governors and nobles. There are few such proverbs, but their existence should be explained both by the inconsistency of the people's consciousness, the presence of tsarist illusions among the people, and by property differentiation, the separation of rich world-eaters from the people's environment. A significant role in introducing such proverbs into the people's consciousness belongs to the church, which for centuries has cultivated among the people veneration of earthly rulers, admiration for the authority of spiritual and earthly authorities, submission to fate, non-resistance to evil and much more. The people's consciousness discarded some things, absorbed some things in the form in which they received them, and processed some things in their own way. This subsequently led to the creation of proverbs like “Keep silent for a long time and you will live longer” (I, 1991). Acquaintance with such proverbs prompts us to divide them into two groups: proverbs that reflect the anti-church views of the people, and proverbs that feel the influence of the Christian religion and morality, the influence of the Russian church and monasticism on the worldview of the people. The second group of proverbs developed both among the people, who were constantly influenced by the church and often expressed their thoughts in religious form, and by the clergy themselves, who tried to instill religious concepts in the working people in proverb form. Therefore, the researcher should approach with particular caution those proverbs that are, in fact, paraphrases of individual expressions." scripture"or the writings of the "fathers" of the church. The centuries-old influence of the Christian religion on the people's consciousness could not pass without a trace: a number of church expressions, especially those in the form of aphorisms and parables, entered into colloquial speech 8. Here are some of the most commonly used, included in collections of the 17th century: " God loves him and punishes him" (I, 810); "The beginning of wisdom is the fear of the Lord" (I, 1631); "God is opposed to the proud, but gives grace to the humble" (BAN, 175; cf. BAN, 153; I , 556); “Do not pour pearls before swine, lest they trample them underfoot” (I, 1645).
Along with purely ecclesiastical expressions, the collections contain texts that resemble copybooks or alphabet books, for example, “Good is good, good is good” (I, 316), teachings that have nothing in common with proverbs (“If you see a person intemperate, unvirtuous, full of iniquity, thoughts is filled with uncleanness and you want to harm anyone - step back, leave him alone, as the law commands" (II, 802). The situation is more complicated with those proverbs that reworked the text of biblical or evangelical teachings, assimilated it into new form gave life to an old aphorism. For example, “There is change according to need and law” (BAN, 751); “Throw bread and salt after you, it will appear before you” (I, 1347); "Every man is a lie, and we
7 "Proverbs, sayings, riddles in handwritten collections of the 18th - 20th centuries." Collection of the Library of the Academy of Sciences (hereinafter - BAN). M. - L. 1961, N 399.
8 See V. P. Adrianova-Peretz. Biblical aphorisms and Russian proverbs. "Proceedings" of the Department ancient Russian literature Institute of Russian Literature (Pushkin House) of the USSR Academy of Sciences. T. 26. L. 1971, pp. 8 - 12.
"(I, 374). Some biblical expressions entered into speech, having lost the original meaning of the text of the "holy scripture": "Do not dig a hole for another, you yourself will fall into it"; "Bone from bone, flesh from flesh"; " Foundation stone"; "The Book with Seven Seals", "The Apple of the Eye"; "The Scapegoat".
Complexity source analysis of such proverbs is that the researcher risks making a mistake when determining the source of the proverb. The fact is that the presence of a general idea in any book of “holy scripture” and in a proverb does not always and does not necessarily predetermine that the proverb is taken from the Bible. A similar mistake was made by many pre-revolutionary clerical commentators, who compared proverbs with the corresponding texts of the “holy scripture,” ignoring the commonality of the artistic form and basing themselves only on the similarity of the expressed thoughts. Thus, I. M. Sirot tried to prove “the influence of the biblical worldview on Russian folk wisdom”, as well as “indicate the sources of those proverbs and sayings biblical origin which seems undoubted or, at least, very probable" 9. He considered it possible to see the source of the proverb "Do not love the indulger, love the counter-indulgent" (I, 1664) in the biblical text "He who reproaches a person will find greater affection later than he who flatters with his tongue ", and the proverb "Learning is light, ignorance is darkness" - in the biblical text "The advantage of wisdom over stupidity is the same as the advantage of light over darkness."
Researchers of this kind forget, in particular, that long-standing economic, political and historical-cultural ties between different peoples have led to the widespread dissemination of the same proverbs among different peoples. For example, the same proverb “The hand washes the hand” is found in Latin(Manus manum lavat), German (Eine Hand wascht die andere), French (Une main lave l"autre), Italian (Se una man lava l"altra), English (At court hand will wash the other). But this does not mean at all that the corresponding Russian proverb is necessarily borrowed from some other language. You cannot point to the biblical text “Do not be a robber of the poor, because he is poor, and do not oppress the unfortunate at the gate, because the Lord will intervene in their cause and snatch the soul of their robbers” as the source of the proverb “Do not be afraid of rich thunderstorms, be afraid of wretched tears ", as I.M. Sirot does 10, for the parable says that God will protect the poor, but the proverb, on the contrary, emphasizes the active role of the poor, his strength, ability to stand up for himself. It is not without reason that this proverb was included in his “Self-instruction manual for beginners to learn to read and write” by the follower of revolutionary democrats I. A. Khudyakov, 11 who saw in it material for revolutionary education.
The influence of the Christian religion and church on folk proverbs can be traced not only in direct borrowings. Collections of the 17th century. preserved a large number of proverbs that in one way or another used biblical themes and imagery, biblical characters. Collections of proverbs of the 17th century. they freely use, for example, the appearance of the handsome Abraham in the proverb “By beard is Abraham, but by deeds is the devil” (BAN, 728). There are especially many proverbs about Adam: “Adam is accustomed to troubles” (I, 79); “Adam’s years from the beginning of the world” (BAN, 5; cf. II, 17); “Adam, Adam, you have sinned and broken our hearts” (I, 3). In collections of the 17th century. reflected the legend of the baptism of Rus' (“Andrew baptized, John evangelized” (I, 14; cf. 11:8). The proverb knows Mount Athos (I, 135) and Mount Tabor (I, 2380), the Babylonian oven (I, 396) and Palestine (II, 107), the psalmist David (“David plays the harp, and Lamech the fiddle,” BAN, 239; cf. I, 218) and Jonah in the whale (“He was in the monastery, like Jonah in the whale,” I, 286). In proverbs there is a mention of Lot (II, 341), Nathanael (I, 486), Holofernes (II, 285), etc. All this testifies to the great erudition of the compilers of collections of proverbs of the 17th century. do not take into account the fact that the compilers of the collections deliberately filled the text with religious proverbs
9 I. M. Sirot. Parallels. Biblical texts and their reflection in the sayings of Russian folk wisdom. Vol. 1. Sayings and parables Old Testament in comparison with Russian folk proverbs and sayings. Odessa. 1897, pp. 14 - 15.
10 Ibid., p. 31.
11 L. N. Pushkarev. Criticism of religion and church by I. A. Khudyakov. "Questions in the history of religion and atheism." Digest of articles. T. III. M. 1955, p. 196.
content, as well as those in which church morality is clearly present, for example: “Laughter and giggles lead to sins” (I, 2209) or “Sins cause laughter” (I, 575), “What is funny is also sinful” (I , 2635), etc. Among the proverbs there are also those that developed in the monastic environment (“Not all monks in the ygumny can be,” I, 1703; “Like the abbot, so are the brothers,” BAN, 398; “Hegumen Gurey, to the brothers fool", II, 1212, etc.) and proverbs, which are church teachings ("When you lie down, bless yourself, and when you get up, cross yourself," I, 1462). Proverbs with such a pronounced pro-church theme should undoubtedly be separated from those expressing views working people. There were very few sayings similar to those given above in the total mass of proverbs from collections of the 17th century. Moreover, only a few of the quoted proverbs are recorded in later collections. This indicates a narrow circle of speakers of such proverbs and their low prevalence 12.
Socio-political thought XVII century, this century of noticeable development of commodity- monetary relations and the emergence of the all-Russian market, she repeatedly turned to a description of the activities of merchants, to depicting in artistic form the power of money and the importance of trade. For the first time in Russian literature, merchants and trading people appear as the main characters (“The Tale of Savva Grudtsyn”, “The Tale of the Merchant Who Found a Dead Body”). The strengthening of the role of money and commercial capital was reflected in a number of official documents of the 17th century. Proverb in records of the 17th century. also reflected this growing power of money: “They fight with Altyn, trade with Altyn, and grieve without Altyn” (I, 77); “Altyn himself opens the gate and clears the way” (I, 76); “Altyn pierces Tyn, and half kills Martyn too” (I, 62); “Money is slina (that is, saliva - L.P.), and without it - schema" (I, 785; cf. BAN, 228, 257) - in such a figurative form the proverb speaks about the role of money in the new conditions of internal and foreign policy life of the 17th century. and concludes: “Without money, he’s skinny!” (BAN, 35) 13. The ideology of the trading environment, its desire for hoarding is expressed by the following proverbs: “Altyn is half a ruble, and half a ruble is a ruble” (I, 83), “Money loves brush” (I, 748; BAN, 220), “Money guards a ruble” (I , 665, cf. BAN, 217). The primary forms of trading associated with traditions inherited from our fathers are evidenced, for example, by the proverbs: “A home hryvnia is better than a leaving ruble” (I, 777), “Without money to trade, you are your own enemy” (II, 53), “Trade without mind means losing money” (I, 223), “Without money, going to the city is your own enemy” (BAN, 38).
Noteworthy are the proverbs that reflect the very mechanics of trade (“Goods love a supply”, I, 2239; “Praise is to sell, but blasphemy is to buy”, I, 1920; “They sell goods by brutality, and buy by importunity”, I, 1916 ). The proverb knows that trade makes a profit (“Living goods increase the overhead,” I, 889; “The profit for the profit is big Brother", I, 289, 1787; II, 98), that “There are many merchants for disgraced goods” (I, 1771), and “The rich will not see the bad goods in joy, but the poor will not see them in tears” (II, 1010). Proverbs are indicative , created, on the one hand, by sellers (“The product of a loved one is a godfather who will not retreat,” I, 2237; cf. BAN, 838; “The product is not a bear, it will not eat all the money,” I, 2238), and on the other hand, by buyers (“The guest scattered the goods and began to sing like a mosquito,” I, 2086; “Whoever trades, steals,” 1, 2495). ", I, 2579; "You can't set a price for yourself", I, 2137; "To set a price - it's not a village to leave", I, 2548), a request ("They don't put a request in your purse", I, 1049), a deposit ("Paw in the paw, and the deposit in the shop", I, 1424) and ending with the characteristics of the goods in the trade process ("Cheap goods have a cheap price", I, 766; "For rotten goods and a blind merchant", I, 1743; II, 414; BAN, 591), face-to-face and correspondence trading (“You can’t buy a horse for your eyes,” I, 1051; “They trade eggs for your eyes,” I, 1089; “Trade in absentia - grieve for the goods,” I, 1090) and payment of duties (“Duties were taken, and the goods drowned,” II, 556; BAN, 739; “There are so many goods that duties rule,” II, 643; BAN , 862). Interesting are the attempts of merchants to justify their activities by citing
12 For more details on this, see L. N. Pushkarev. Russian proverbs of the 17th century. about the church and its ministers. "Questions in the history of religion and atheism." Vol. 6. M. 1958.
13 It should be noted that the proverb most often speaks of altyn, hryvnia, money, that is, small coins; Apparently, the creators of these proverbs were not millennial merchants, but small retailers.
God: “God does not feed with goods, but with merchants” (I, 1725); “God is behind the goods, and the merchant is behind the invoice” (I, 160). The environment in which these proverbs were used sought to convince buyers that the source of their wealth was divine power. Therefore, in proverbs that reflect the theme of trade, there are statements that “There is no freer trade” (I, 544) or “Free trade is a merchant of love” (I, 2269).
At the same time, the proverb emphasizes the complexity of trading operations (“To trade is not to indulge,” I, 2270), the need to have certain abilities and ingenuity (“To trade with your mind, but to grieve without your mind,” II, 724), otherwise you will have to pay with your own pocket (“ If you don’t see it with your eyes, you’ll pay extra with your money,” I, 2629. Compare also BAN, 1098) 14. Many of the listed proverbs, associated in origin with the trading environment, then became the property of the general public. Proverbs such as “Trade in dust is heavy and stinks” (I, 704); “To trade with onions - with an onion fence and gird yourself” (I, 1418); “You can’t bargain a crumb from a fig” (II, 1124); “With a voice - to sing, with a horse - to fight, and with money - to trade” (II, 997), later served to express concepts not related to trade.
Proverbs about trade are accompanied by proverbs related to usury. It is known that by the 17th century. monetary transactions took on a large scale. Borrowed loans were calculated not only in hundreds, but also in thousands of rubles. Usury was a scourge for the poor. Proverbs also reflected this growing power of money capital. Among them there are proverbs created by lenders (“A loan is beautiful in payment,” I, 1094, 1252; BAN, 237; “Don’t lend yourself richer than yourself, so you won’t be naked,” II, 113; cf. BAN, 817; “Pay the loan - it’s not a problem,” I, 1093; “With a debtor, at least not with money, but with scales,” BAN, 875) and debtors (“When borrowing, they laugh, but when paying a debt, they cry,” I, 1095; “The borrower is always to blame for the lender” , I, 1096). Interesting proverbs instructing one to refuse loans and debts: “A loan is an extra cold” (I, 2217); “To give a loan is for a century of cooling, but not to give is only for an hour” (I, 700; cf. BAN, 584); “To lend to a friend is to annoy yourself” (I, 703). Money as a determining criterion of a person’s value in a trading environment is reflected in the figurative proverb: “Just as Senyushka has two money, so Semyon is Semyon, and Senyushka has no money, and Semyon is worth nothing!” (BAN, 365).
The reason for the revival in the 17th century. interest in a proverb with a military theme and increased attention to the military story at that time should generally be sought in the stubborn struggle of the beginning of the century for the liberation of Rus' from the Polish-Swedish invaders and in the subsequent frequent wars. Well known, for example, historical songs on the topic of the Polish-Swedish intervention. Proverbs are also associated with these events, revealing, in particular, the role Don Cossacks in the fight against the invaders (“The Cossacks came from the Don, mischievous the Poles around the house,” II, 571; cf. also “The Poles went to three sh[l]yakhas,” I, 1975; “Geese fly from Rus', and magpies - to Zaporogi", I, 614) 15. There is a curious proverb that evaluates with people's point view of the role of Marina Mnishek (“Steam in the bathhouse is not only Marina”, II, 535; proverb in in this case echoes the well-known historical story that the impostor outraged the Russian faith and customs by steaming in the bathhouse with his wife during mass). To the events of the beginning of the 17th century. include proverbs related to the formation of the people's militia: “The new town of the lower city is a neighbor of Moscow’s neighbor” (I, 1704), “By the grace of the Tsar and Pozharskaya himself” (I, 1970) 16.
In proverbs recorded in XVII century, there is also a mention of the guard service, which retained its important importance at this time for protecting the southern borders of the Russian state from attacks by the Crimean Tatars (“Lie on your side and look beyond the Oka”, I, 1438). This theme is generally found often in proverbs recorded in the 17th century: the memory of the Mongol-Tatar yoke was fresh, and Crimean Tatars continued raids on Russian lands, causing enormous material damage
14 Judging by the old form “eyes”, the compiler of the collection of proverbs really tried to write them down “exactly without decoration, as the inhabitants of the world speak in simple speech” (P.K. Simoni. Op. cit., p. 71).
15 I. D. Belov. Russian history in folk sayings and legends. "Historical Bulletin", 1884, N 8, pp. 244 - 245.
16 For more details, see P. A. Rovinsky’s review of P. K. Simoni’s collection of proverbs: “Izvestia” of the Department of Russian Language and Literature of the Academy of Sciences. 1900. T. V, book. 1.
country and causing significant damage to it in terms of manpower 17. “Living in Crimea is like a bag in smoke” (I, 898) and “A messenger from Crimea is like a cockroach in smoke” (I, 627) - this is how the proverb assessed the relationship between Russia and Crimea at that time. Echoes of the Mongol-Tatar yoke can be heard in the proverbs: “Tatar kissing - raise your arms back” (I, 2569), “The lasso is not a cockroach; the hosh has no teeth, but eats your neck” (I, 70); “Ivan was in the Horde, and Marya tells the news” (BAN, 340). An interesting proverb about Crimean songs ends with an unexpected wish, figuratively showing the attitude of the Russian people towards their former enslavers: “Alai-bulai are Crimean songs, crack them there” (I, 33).
Social and political thought of the 17th century, touching on such problems as the defense of the fatherland, military duty, military service, loyalty in battle and military camaraderie, found its expression not only in military stories (for example, “The Tale of the Seat of Azov”, “The Tale of the Kyiv Heroes”, “The Tale of Suhana”, etc.), but also in a popular proverb. There were also military proverbs that were composed several centuries ago, such as “A quiver is beautiful with arrows, and a dinner with pies” (I, 2023), “The wound from arrows is deep, but from a sword it is wide” (I, 2773), “The bow of a reliable - a friend of the heart" (I, 1443), "There is no armor behind the skin" (I, 1058; cf. I, 1881), "Whoever did not sit on a horse did not lie under the horse" (I, 2404). In the 17th century proverbs were written down that reflected the high moral ideals of the people: “A battle is beautiful in courage, and a friend is beautiful in friendship” (I, 325); “You can’t take a city by standing” (I, 2112); “Strong army as a commander” (I, 1351); “The brave man beats and delivers his own” (I, 2437); “To run is to tuck your tail, and to stand is to raise your sword” (I, 324), “They gather in the field - they are not considered a family” (I, 541). Among the proverbs there are also those that reflected the peculiarities of the military life of the Streltsy army of that time: “In the Streltsy, the stake is good, but the exhibition is dashing” (I, 501); “They are drying the crackers - they are in a hurry to go to work” (I, 2221); “They don’t worry about the fact that they serve for a long time” (II, 499). Proverb in collections of the 17th century. also reflected a new idea about the power of weapons and the power of money: along with proverbs that affirmed the power of “damask steel” (“It is customary for iron to be in the army,” I, 867, or “In the army, iron is more valuable than gold,” I, 1951), there were also such proverbs like “Gold is mined with the sword, and gold is bought with the sword” (I, 1565).
Proverbs are of particular importance as a source on the history of culture and education. They make it possible to establish how deeply the consciousness of the need for education penetrated into the people, how they treated masses to books, writing, literacy. Along with this, proverbs convey a number of specific facts about the history and teaching methods at school of that time. The content of Russian proverbs, recorded in the 17th century, allows us to assert that the understanding of the importance of learning, respect for literacy, the learned word, writing and books deeply penetrated the people's consciousness: “The word is the herald of the mind” (II, 915); “A century to live is a century to learn” (I, 436; BAN, 91); “He who knows how to read and write does not know how to fall” (I, 1250; cf. I, 643; BAN, 419); “A madman does not feast with a scientist” (I, 164) and “A madman does not like learning” (I, 165); “To read books is to avoid evil” (I, 1303) - in such and similar proverbs the people expressed their attitude towards learning. The proverb especially emphasizes the ability not only to read, but also to write: “He who is good at reading and writing can also write” (II, 902); “The warp is paper, and the weft is writing” (I, 1850) says the proverb, using images of weaving work. “Written with a pen cannot be carved with an ax” (I, 1708; cf. BAN, 547) and “The word is the wind, and writing is the century” (II, 1079) - this is how folk wisdom evaluates the importance of literacy. The proverb figuratively speaks of the value of a book, including a handwritten one. Creation of such a book - a lot of work(“It takes a long time to write such notebooks,” II, 683, cf. BAN, 892); the book is necessary and valuable only for those who are literate (“It’s a bad notebook in which you don’t know the words,” II, 905; cf. BAN, 657); the book is referred to as a reliable source (“Books do not lie, that times are already hard”, I, 1668). The relatively wide distribution of books at that time is evidenced by the proverb about the popular collection of teachings of Ephraim the Syrian: “Beat with a forehead, horseradish, and a book with Ephraim” (I. 173). The proverb also captures the price of various books - “The alphabet costs six money, and the psalter costs a ruble” (I, 36).
17 A. A. Novoselsky. The struggle of the Moscow state with the Tatars in the first half of the 17th century. M. - L. 1948, p. 436.
Proverbs paid a lot of attention to the alphabet. Furthermore, among the proverbs there are those that describe the very process of learning to read and write (“They teach the ABCs - they shout at the top of their voices,” I, 112) and that note two types of schools: primary and secondary (“Nikola has two schools: they teach the ABCs and the eves” , I, 2318). Proverbs also note the difficulty of learning the alphabet (“The Latin alphabet is not beer in the brotherhood,” I, 87) or “The alphabet is great, but there are thirty words” (II, 115). Interesting proverbs are dedicated to individual letters of the Church Slavonic alphabet. “I was born when the light was conceived” (I, 50) - says the proverb about the antiquity of the sound “a”. Learning to read and write was not easy, and it was not for nothing that the students doubted: “Will the beeches save me from torment?” (I, 21). Therefore, for many, learning to read and write seemed dangerous and difficult: “Az, beeches, lead - they are afraid of bears” (I, 75). Other letters of the alphabet evoked the following associations: “Those who are the same will never lie” (I, 1162); “It is firm and supported” (II, 685); “Xi, psi and phyta smelled full” (I, 2781). This proverb once again confirms that there was a custom to solemnly celebrate the end of learning to read and write with a hearty lunch with the obligatory “drinking libation”; hence the mention of satiety, that is, honey infusion, boiled intoxicating honey; therefore, says the proverb, “The fit is not glorious, but the thing is glorious” (I, 2394). About the long-awaited end of learning the alphabet with last letters The alphabet is also proclaimed by the proverb “Yus and Izhitsa - the end of the matter is near” (I, 2759).
The relationship between teacher and student was also reflected in proverbs (“An uncle gives a child intelligence,” I, 759), a system of punishments that was quite widely used in the 17th century. (“The tree is mute, but teaches politeness”, I, 769; “The whip and the plaster and the good shepherd”, I, 1302; “The club and the back fraternized”, I, 761). Great experience and bitter trials sound in the proverb “The teaching will require much work” (I, 1514). Apparently, after the severe flogging, the students made up proverbs: “I’m not glad to myself that I’m good at reading and writing” (I, 1216; II, 646) and “I was in that school, you can’t deceive me anymore” (I, 227). But at the same time, one cannot fail to note the new things that were breaking through in the 17th century. through Domostroevsky teaching methods and which found its expression in the proverb “Not everything is a vine, another and a thunderstorm” (I, 1678).
The above examples indicate that proverbs can be successfully used as historical source. Until now, historians have turned to them, as a rule, for illustration, to enliven the story 18. Meanwhile, for studying the history of the socio-political thought of the working people, a proverb is sometimes as important as an epic, a historical song, or a legend. Proverbs in records of the 17th century. are an important historical source characterizing the attitude of the working masses to the life around them. Therefore, when characterizing the socio-political thought of the end of the 17th century, when highlighting the social world of the Russian village of that time, when analyzing the forms of social protest, the people’s attitude to wealth and poverty, the court and the church, and much more, the historian will inevitably have to pay attention to great attention proverb.
The people lovingly and carefully preserved it, passing it on from mouth to mouth. wise proverbs and clever riddles funny tales and sad songs, epics and stories. One cannot think that all folk poetry was just the fruit of leisure. Of course, folklore is an outlet for the people that gave them the opportunity to be carried away by their dreams to the distant kingdom, to the thirtieth state. But at the same time, folklore reflected spiritual world people, but spicy folk word became a companion to the anti-feudal movements of that time. It served the people to express their moral and political ideals and provided an opportunity to speak out about facts of broad social significance.
18 Such work as B. A. Rybakov. Ancient Rus'. Tales. Epics. Chronicles (M. 1963), in which archaeological (material), chronicle (written) and epic (folklore) sources are analyzed in organic unity, is a rare exception from general rule. Among the articles devoted to the analysis of proverbs as a historical source, one can indicate: A. M. Zhigulev. Historical events in Russian folk proverbs. "Questions of History", 1961, N 5; D. I. Raskin. Russian proverbs as a reflection of the development of peasant ideology. "Russian folklore". T. XIII. L. 1972.
