What folklore is called ritual and why. What folklore is called ritual? Ritual folklore

Ritual folklore constituted verbal, musical, dramatic, game, and choreographic genres that were part of traditional folk rituals.

Rituals occupied an important place in the life of the people. They evolved from century to century, gradually accumulating the diverse experience of many generations. The rituals had ritual and magical significance and contained rules of human behavior in everyday life and work. They are usually divided into labor (agricultural) and family. Russian rituals are genetically related to the rituals of other Slavic peoples and have typological similarities with the rituals of many peoples of the world.

Ritual poetry interacted with folk rituals, contained elements of dramatic play. It had ritual and magical significance, and also performed psychological and poetic functions.

Ritual folklore is syncretic in nature, so it is advisable to consider it as part of the corresponding rituals. At the same time, we note the possibility of a different, strictly philological approach. Yu. G. Kruglov distinguishes three types of works in ritual poetry: sentences, songs and lamentations. Each type makes up a group of genres1.

Songs are especially important - the oldest layer of musical and poetic folklore. In many rituals they occupied a leading position.

current place, combining magical, utilitarian-practical and artistic functions. The songs were sung by the choir. Ritual songs reflected the ritual itself and contributed to its formation and implementation. Spell songs were a magical appeal to the forces of nature in order to achieve well-being in the household and family. In songs of magnificence, participants in the ritual were poetically idealized and glorified: real people or mythological images (Kolyada, Maslenitsa, etc.). Opposite to the majestic ones were the reproachful songs, which ridiculed the participants in the ritual, often in a grotesque form; their content was humorous or satirical. Game songs were performed during various youth games; they described and accompanied by imitation field work, and family scenes were played out (for example, matchmaking). Lyrical songs are the latest phenomenon in the ritual. Their main purpose is to express thoughts, feelings and moods. Thanks to lyrical songs, a certain emotional flavor was created and traditional ethics were established.

CALENDAR RITES AND THEIR POETRY

Russians, like other Slavic peoples, were farmers. Already in ancient times, the Slavs celebrated the solstice and the associated changes in nature. These observations developed into a system of mythological beliefs and practical work skills, reinforced by rituals, signs, and proverbs. Gradually, the rituals formed an annual (calendar) cycle. The most important holidays were timed to coincide with the winter and summer solstice.

Winter rites

The time from the Nativity of Christ (December 25) to Epiphany (January 6) was called Christmastide. Winter Christmastide was divided into holy evenings(from December 25 to January 1) and scary evenings (with January 1 to January 6), they were separated by Vasiliev's Day (January 1, to church calendar- Basil of Caesarea). IN holy evenings they glorified Christ, sang carols, calling for prosperity to every household. The second half of Christmas time was filled with games, dressing up, and get-togethers.

Christ was glorified throughout the Christmas week. The Christoslav boys carried on a pole made of multi-colored paper Bethlehem star, singing religious holidays

songs (stichera). The birth of Christ was depicted in the folk puppet theater - nativity scene. The nativity scene was a box without a front wall, inside which pictures were played out.

The ancient meaning of New Year's celebrations was to honor the reborn sun. In many places, the pagan custom has been preserved on the night before Christmas to light bonfires in the middle of the village street in front of each house - a symbol of the sun. There was also a view O supernatural properties of water, later absorbed into the church rite of blessing of water. At Epiphany, they did “Jordan” on the river: they set up something like an altar at the ice hole, they came here with a procession of the cross, blessed the water, and some even swam in the ice hole.

The revival of the sun meant the onset of a new year, and people had a desire to predict the future and influence fate. For this purpose, various actions were carried out that were designed to ensure a good harvest, successful hunting, offspring of livestock, and increase in the family.

A lot of delicious food was being prepared. Baked from dough kozulki: cows, bulls, sheep, birds, roosters - it was customary to give them as gifts. An essential Christmas treat was Caesarea piglet.

In New Year's magic, bread, grain, and straw played a big role: straw was laid on the floor in the hut, and sheaves were brought into the hut. Grains sowed (sowed, sowed) huts - throwing a handful, they said: "To your health- cow, sheep, human"; or: “There are calves on the floor, under the bench there are lambs, on the bench there is a child!”

On the night before Christmas and before New Year performed a ritual caroling Teenagers and young people gathered, dressed someone in an inverted sheepskin coat, and gave them a stick and a bag, where food was later stored. The carolers approached each hut and shouted praises to the owners under the windows, and for this they were given refreshments.

The round songs (performed during the ritual round of courtyards) during caroling had different names: carols(on South), autumn(in the central regions), grapes(in the northern regions). The names come from the choruses “Kolyada, Kolyada!”, “Bai, avsen, bai, avsen!”\>1 “Vinogradye, grapevine, red and green!” Otherwise these songs were close. Compositionally, they consisted of good wishes and demands for alms. Particularly frequent was the wish for abundance, which was depicted in incantatory songs using hyperboles:

And God forbid that

Who's in this house?

Rye is thick for him.

Dinner rye!

He's like an ear of octopus,

From the grain he has a carpet,

Half-grain pie.

In addition to the spell for the harvest, the wish for longevity, happiness, and numerous offspring was expressed. They could sing praises to individual family members. The desired, the ideal was depicted as reality. A rich, fantastically beautiful courtyard and house were described, the owner was compared to the month, the mistress to the sun, and their children to with frequent asterisks:

When the month is young, it is our master,

The red sun is the hostess,

Vineyard, grapevine, red-green.

Often the stars are small.

They sang a song to the stingy owners:

Won't you give me the pie?

We take the cow by the horns.

Not give it gut<колбасу> -

We are a pig by the whisky.

Won't you give me a blink -

We are the host in the kick.

It was customary to tell fortunes on New Year's Eve, as well as from New Year's to Epiphany. Once upon a time, fortune telling had an agricultural character (about the future harvest), but already from the 18th century. Mostly girls wondered about their fate. Were distributed sub-scabies fortune telling with songs. Up to several hundred forms and methods of fortune telling are known.

At Christmastide there was always dressing up. Zoomorphic masks had magical significance in ancient times. (bull, horse, goat), as well as archaic anthropomorphic ones: old man with old woman, dead man. Travestyism had deep roots: dressing women in men's suit, men - into women's. Later they began to dress up in soldier, gentleman, gypsy and so on. Dressing turned into a masquerade, folk theater was born: buffoons and dramatic scenes were performed. Their cheerful, unbridled, and sometimes obscene character was associated with obligatory laughter. Ritu-

laughter (for example, at deceased) had a productive meaning. V. Ya. Propp wrote: “Laughter is a magical means of creating life”1.

At the end of winter - beginning of spring it was celebrated Maslenitsa. At its core, it was a pagan holiday dedicated to the farewell of the passing winter and the arrival of the sun's warmth, the awakening of the magic-giving power of the earth. Christianity influenced only the timing of Maslenitsa, which fluctuated depending on Easter: it was preceded by a seven-week Lent, Maslenitsa was celebrated in the eighth pre-Easter week.

I. P. Sakharov wrote: “All days oil week have their own special names: meeting - Monday, for and ry -sh and - Tuesday, gourmet - Wednesday, revelry, turning point, wide Thursday - Thursday, mother-in-law's party - Friday, sister-in-law's get-togethers - Saturday, farewell, farewell, forgiven day - Sunday"2. The week itself was called cheese, cheesecake, which speaks of it as a holiday of “white” food: milk, butter, sour cream, cheese. Pancakes as an obligatory treat, which quite late turned into an attribute of Maslenitsa everywhere, were primarily a funeral food (depicting the sun, pancakes symbolized the afterlife, which, according to the ancient ideas of the Slavs, had a solar nature). Maslenitsa was distinguished by particularly widespread hospitality, ritual overeating, drinking strong drinks and even revelry. The abundance of fatty (“oily”) food gave the holiday its name.

Started on Thursday (or Friday) wide Maslenitsa. They rode down the icy mountains, and later on horses. Festive train in honor of Maslenitsa (a string of sleighs with horses harnessed to them) in some places reached several hundred sleighs. In ancient times, skating had a special meaning: it was supposed to help the movement of the sun.

Maslenitsa is a holiday for young married couples. According to them, they were welcome everywhere: they went to visit their father-in-law and mother-in-law, showed themselves to people in their best outfits (for this they stood in rows on both sides of the village street). They were forced to do business in front of everyone. The young people had to communicate their fertility to the earth, to “awaken” its maternal principle. That's why

in many places newlyweds, and sometimes girls of marriageable age, were buried in the snow, in straw, or rolled in the snow with ritual laughter.

Maslenitsa was famous for fist fights. Among the Cossacks, the game “taking a snow fortress” was popular, which was played on the river.

At Maslenitsa, mummers walked the streets bear, goat, men dressed up as “women” and vice versa; Even horses were dressed in ports or skirts. Maslenitsa itself was represented by a straw effigy, usually in women's clothing. At the beginning of the week they “met” him, that is, they put him on a sleigh and drove him around the village with songs. These songs had the appearance of greatness: they sang wide honest Maslenitsa, Maslenitsa dishes and entertainment. True, the grandeur was ironic. Maslenitsa was called dear guests and was portrayed as a young, elegant woman (Avdotyushka Izotyevna, Akulina Savvishna).

The holiday everywhere ended with a “seeing off” - the burning of Maslenitsa. The effigy was taken outside the village and burned (sometimes thrown into the river or torn and scattered across the field). At the same time, they sang reproachful songs (and later ditties), in which Maslenitsa was reproached for the fact that Lent was coming. She was given offensive nicknames: wettail, torticollis, polyjuice, pancake food. They could perform parody funeral laments.

In some places there was no scarecrow, bonfires were burned instead, but they still said that they burn Maslenitsa. The custom of burning Maslenitsa shows that it personified darkness, winter, death, and cold. With the onset of spring, it was necessary to get rid of it so that it would not harm the reviving nature. The arrival of the sun's warmth was supposed to be helped by fires that were laid out in a high place, and in the middle of them a wheel was fixed on a pole - when it lit up, it seemed like an image of the sun.

Day of farewell to Maslenitsa - Forgiveness Sunday. In the evening of this day the fun stopped and that was it. said goodbye that is, they asked forgiveness from relatives and friends for their sins in the past year. The godchildren visited their godfather and mother. People seemed to be cleansed of insults and filth. And on Clean Monday (the first day of Lent) they washed the dishes from the humble food and washed in the baths in order to prepare cleanly for fasting.

Spring rites

In March rite of greeting of spring. They baked for Evdokia the Dropper (March 1) and Gerasim the Rooker (March 4) rooks-

rooks. On Magpies(Forty Martyrs Day, March 9 - the vernal equinox) baked everywhere larks. The kids ran out into the street with them, threw them up and shouted short songs - stoneflies. Vesnyanki retained echoes of ancient spell songs in which people called upon Spring. Migratory birds, or ardent bee,“closed” winter and “opened” summer.

In the western regions the archaic form has been preserved: hooting, hooting. Vesnyankas were performed by girls and young women - on a hill, above the spilled water. This was designed for a natural natural response - an echo. A ritual exclamation was woven into the fabric of the song "Goo-oo-ooh, which, when repeated many times, caused a resonance effect. It seemed to the singers that Spring itself was responding to them.

The middle of Lent was called crosshair(Wednesday in the fourth week of veneration of the cross) and fell on one of the days of March. On this day, cross-shaped pastries were served for breakfast. There was a custom of “shouting crosses.” Children and teenagers, going around the courtyards, shouted songs that announced that half of the fast had passed (shit):

Half the shit is breaking

The bread and radishes are overcooked.

For this, the singers received baked crosses and other rewards.

On April 23, on the day of St. George the Victorious, first cattle drive. St. George was popularly called Yegory the spring, green Yuri, and April 23 - Yegoryev (Yuryev) day. Egory merged with the Old Russian Yarila. He had the land and wild animals (especially wolves) in his power; he could protect the herd from the beast and from other misfortunes. In songs Yegory was called upon unlock the ground and release the heat.

The cattle were driven out with the willow blessed on Palm Sunday, early in the morning (on this day dew was considered healing). The herd was walked around three times with the icon of St. George the Victorious.

In the Kostroma region, young men walked around the courtyards and in front of each hut sang special spell songs, in which brave dad Yegory And Venerable Macarius(Saint Macarius of Unzhensky) should have save the cattle in the field and beyond the field, in the forest and behind the forest, behind steep mountains.

Yegoryev's day was the day of the shepherds, they were treated and given gifts. They cast spells and performed various magical actions in order to preserve the herd during the summer. For example, a shepherd walked around the flock in a circle, carrying a key and a lock in his hands, then he locked the lock and threw the key into the river.

The main holiday of Orthodox Christianity is Easter. It is preceded by Palm Sunday- an original Russian holiday.

People had ideas about the fruit-bearing, healing and protective-magical properties of willow branches with swollen buds. On Palm Sunday, these branches were blessed in the church, and then it was customary to lightly whip children and pets with them - for health and growth, saying: "Willow whip, beat me to tears!"

Palm week changed passionate, filled with preparations for Easter.

On Easter Day, people broke their fast with ritual bread (Easter cake) and colored eggs. This food is associated with pagan ideas and customs. Bread is consecrated in many rituals as the most sacred food, a symbol of prosperity and wealth. The egg, an obligatory food of spring rites, symbolized fertility, new life, awakening of nature, earth and sun. There were games related to rolling eggs down a slide or from specially made wooden trays (“egg pen”); beat an egg against an egg - whose one will break.

On the first day of Easter in the western regions, walks were made around the courtyards hairdressers - groups of men performing magical songs. The main meaning was in the song refrains (eg: "Christ has risen to the whole world!"). Preserving the ancient invocatory and warning function, these songs announced the resurrection of Jesus Christ, which corresponded to the onset of the warm season and the awakening of nature. The singers were presented with holiday supplies and treated to food.

On Saturday or Sunday of the first week after Easter, in many places another round was made - congratulating the newlyweds on the first spring of their marriage. So called called out Sang vinyushnye songs. They called young spouses (vyun-ia And vyunyiu), their symbol family happiness there was an image of a nest. For their performance, the singers demanded gifts (for example, painted eggs).

The cult of ancestors was organically included in the spring rituals, since, according to pagan ideas, the souls of the dead awakened along with plant nature. Cemetery by

visited on Easter; on Radunitsa(Tuesday, and in some places Monday of the first week after Easter); on Thursday, Saturday and Sunday of Trinity Sunday. They carried food with them to the cemetery (kutya, pancakes, pies, painted eggs), as well as beer, mash. They spread canvases on the graves, ate and drank, remembering the dead. The women wailed. Food was crumbled onto the graves and drinks were poured on them. Some of the supplies were distributed to the poor. At the end, sadness gave way to joy ( “They plow on Radunitsa in the morning, cry during the day, and jump in the evening”).

Funeral rituals were an independent annual cycle of rituals. Annual general memorial days: Saturday before Maslenitsa week(meat), "parental" Saturdays - in Lent (weeks 2, 3 and 4), Radunitsa, Trinity Saturday and - in the fall - Dmitrievskaya Saturday (before October 26). The deceased were mourned at their graves also on temple holidays. The commemoration of the dead corresponded to the religious ideas of the people about the soul and the afterlife. It corresponded to folk ethics and preserved the spiritual connection of generations.

The first Sunday after Easter, and sometimes the entire week after Easter, was called Red slide. From that time on, entertainment for young people began: swings, games, round dances, which continued with interruptions until Intercession (October 1).

The swing, one of the favorite folk pastimes, was once part of agricultural magic. As V.K. Sokolova wrote, “lifting up, throwing something, jumping, etc. are the most ancient magical actions found among different peoples. Their purpose was to stimulate the growth of vegetation, primarily crops, to help them rise”1. The Russians during spring holidays Similar rituals were repeated many times. So, in order to get a good harvest of rye and flax, ritual meals were held in the green fields, and at the end it was considered useful to throw up spoons or yellow-colored eggs. Such actions were especially timed to coincide with the day of the Ascension of the Lord (on the 40th day after Easter).

Round dance is an ancient syncretic action that combines song, dance, and play. Round dances included various combinations of moving figures, but most often the movement was performed in the solar circle. This is due to the fact that round dances were once dedicated to the cult of mountains and hills, the cult of the sun. Initially

but these were spring rites in honor of the sun (Khorsa) and were accompanied by the lighting of fires.

Round dances are associated with many calendar holidays. V.I. Dal listed the following round dances (according to the calendar): Radunitsky, Trinity, Vsesvyatsky, Petrovsky, Pyatnitsky, Nikolsky, Ivanovsky, Ilyinsky, Uspensky, Semeninsky, Kapustinsky, Pokrovsky.

Round dance songs, according to their role in the round dance, are divided into typesetting(they started with them) tunneling And collapsible(they ended up with them). Each song was an independent game, a complete work of art. The connection with ancient spell rituals determined the thematic focus of the round dance songs: they present motives of an agrarian (or commercial) nature and love and marriage. Often they united ( “You sowed millet, sowed...”, “My hops, my hops...”, “Zainka, walk along the Senechkas, walk, walk...”).

Gradually, round dances lost their magical character, their poetry expanded to include lyrical songs, and they began to be perceived only as entertainment.

At the end of spring - beginning of summer, in the seventh post-Easter week, they celebrated green Christmastide (Trinity-Semitic rites). They were called “Green” because it was a holiday of plant nature, “Trinity” - because they coincided with a church holiday in the name of the Trinity, and “Semitic” - because an important day of ritual actions was semik - Thursday, and the whole week was sometimes called Semitskaya.

The courtyards and huts were decorated outside and inside with birch branches, the floor was sprinkled with grass, and young felled trees were placed near the huts. The cult of blossoming vegetation coming into force was combined with pronounced women's rituals (men were not allowed to participate in them). These rites went back to the most important initiation pagan Slavs- acceptance of matured girls into the family as his new mothers.

At seven o'clock curled a birch tree. The girls went into the forest singing (sometimes accompanied by elderly woman- mistress of the ceremony). They selected two young birch trees and tied their tops, bending them to the ground. Birch trees were decorated with ribbons, branches were woven into wreaths, branches were woven into the grass. In other places, one birch tree was decorated (sometimes a straw doll was planted under the birch tree - Maren). They sang songs, danced in circles, ate food they brought with them (scrambled eggs were a must).

At curling a birch tree girls cumulated - They kissed through the birch branches and exchanged rings or scarves. Friend

they called a friend godfather This ritual, not related to Christian ideas about nepotism, was explained by A. N. Veselovsky as a custom of sisterhood (in ancient times, all girls of the same kind were indeed sisters)1. They also seemed to accept the birch tree into their circle of kin and sang ritual and majestic songs about it:

Let's kiss, godfather, let's kiss

We will make friends with the Semitic birch tree.

Oh Did Lado! To Honest Semik.

Oh Did Lado! My birch tree.

On Trinity Day we went to the forest develop a birch tree And the fox. Having put on wreaths, the girls walked in them, and then threw them into the river and wished for their fate: if the wreath floats down the river, the girl will get married; if he washes ashore, he will remain for another year in his parents’ house; a drowned wreath foreshadowed death. A ritual song was sung about this:

Beautiful girls

The wreaths are curled,

Lyushechki-lyuli,

The wreaths curled. ...

They threw it into the river,

They wished for fate...

Bystra River

I guessed fate...

Which girls

Get married...

Which girls

For centuries to come...

And who are unfortunate

Lying in damp earth.

There was also this type of ritual: they decorated (and sometimes dressed in women's clothing) felled birch tree. Before Trinity Day, she was carried around the village with songs, called names, and “treated” to her in the huts. On Sunday they were carried to the river, unloaded and thrown into the water amid lamentations. This ritual retained echoes of very archaic human sacrifices; the birch tree became a substitute sacrifice. Later, throwing it into the river was considered a rite of bringing rain.

A ritual synonym for birch could be cuckoo. In some southern provinces they made “cuckoo tears” from grass: they dressed them in a small shirt, a sundress and a scarf (sometimes in a bride’s costume) and went into the forest. There are girls here idolized between each other and with cuckoo then they put her in a coffin and buried her. On Trinity Day cuckoo dug up and planted on branches. This version of the ritual clearly conveys the idea of dying and subsequent resurrection, i.e. initiation. Once upon a time, according to the ideas of the ancients, initiated girls “died” - women were “born”.

Trinity Week was sometimes called Rusal, since at this time, according to popular beliefs, people appeared in the water and on trees. mermaids - usually girls who died before marriage. Rusal Week might not coincide with Trinity.

Belonging to the world of the dead, mermaids were perceived as dangerous spirits that haunt people and can even destroy them. The mermaids allegedly asked women and girls for clothes, so they left shirts for them on the trees. The presence of mermaids in a rye or hemp field promoted flowering and harvest. On the last day of Mermaid Week, mermaids left the earth and returned to the next world therefore, in the southern Russian regions the ritual was performed mermaid wires. Mermaid could portray live girl, however, more often it was a straw effigy, which was carried into the field with songs and dances, burned there, danced around the fire and jumped over the fire.

This type of ritual has also been preserved: two people dressed up as a horse, which was also called a mermaid. The mermaid horse was led by the bridle into the field, and after her the youth led round dances with farewell songs. It was called spend the spring.

Summer rites

After Trinity, both girls and boys, as well as all residents of the village or village, took part in the rituals. The summer period is a time of hard agricultural labor, so the holidays were short.

The Nativity of John the Baptist, or The day of Ivan(24 \\ June, the period of the summer solstice) was widely celebrated among most European peoples. Among the Slavs Ivan Kupala was associated with the summer fertility of nature. The word "kupala" does not have a clear etymology. According to N.N. Veletskaya, it “could be very capacious and combine several meanings:

fire, cauldron; water; a ritual public meeting at a ritual site."

On Kupala night, people purified themselves with fire and water: they jumped over fires and swam in the river. They led round dances and sang Kupala songs, which are characterized by love motives: the riot and beauty of summer nature artistically correlated with the world of feelings and experiences of young people. They organized games between villages with remnants of sexual freedom, which was associated with ancient exogamy - the prohibition marital relations within one family (from the Greek exo - “outside, outside” + gamos - “marriage”).

Beliefs existed everywhere about the healing power of flowers and herbs, about their magical properties. Healers, sorcerers, sorcerers and simple people they went to collect herbs, so Ivan Ku-palu was also popularly called Ivan the Herbalist. They believed that on the night before Ivan Kupala, flowers talked to each other, and also that each flower burned in its own way. At midnight, a fiery fern flower bloomed for one minute - whoever finds it can become invisible or, according to another version, dig up a treasure in this place. The girls put a bunch of Kupala herbs under the pillow and made a dream about their betrothed. As on Trinity, on Kupala night they told fortunes using wreaths, throwing them into the river (sometimes burning candles were inserted into the wreaths).

It was believed that on this night evil spirits were especially dangerous, so the symbolic destruction of witches was carried out in the Kupala bonfire: ritual objects symbolizing them were burned (stuffed animal, horse skull, etc.). There were various methods for recognizing “witches” among fellow villagers.

Among Russians, Kupala rituals were less developed than among Ukrainians and Belarusians. In the central Russian provinces, numerous information about Yarilin Day. Yarilo is the god of the sun, sensual love, the giver of life and fertility (words with the root “jar” mean “bright, sultry, passionate”).

In Voronezh in the second half of the 18th century. folk games were known, called Yarilo: a masked man, hung with flowers, ribbons and bells, danced in the square and pestered women with obscene jokes, and they, in turn, did not lag behind the mummer, making fun of him. In the first half of the 19th century. In Kostroma, a stuffed figure of Yarila with pronounced male attributes was buried. At the end of the 19th century. in the Zaraisky district of the Ryazan province they gathered for a night festivities on

hill Yarilina is bald. There were elements of the Kupala merrymaking: bonfires, the “unbridled” nature of play behavior. When the collector asked who Yarilo was, they answered: “He very much approved of love.”

Yarilin's Day coincided in time with the holiday of Ivan Kupala and was celebrated where Kupala was not celebrated. V.K. Sokolova wrote: “We can almost with complete confidence put an equal sign between Kupala and Yarila. Kupala is a later name that appeared among the Eastern Slavs, when the holiday, like other Christian peoples, was dedicated to the day of John the Baptist. There but where this holiday did not take root (probably because it fell during fasting), in some places the ancient name Yarilin Day was preserved. It was celebrated before fasting. It was a holiday of the summer sun and the ripening of fruits..."

After Ivan Kupala, before Peter's Day, Kostroma funeral. Kostroma is most often a stuffed animal made of straw and matting, dressed in a woman’s dress (this role could also be played by one of the participants in the ritual). The kostroma was decorated, placed in a trough and, imitating a funeral, carried to the river. Some mourners cried and wailed, others continued their work with rude witticisms. At the river, the scarecrow was stripped and thrown into the water. At the same time, they sang songs dedicated to Kostroma. Then they drank and had fun.

The word "Kostroma" comes from "bonfire, bonfire" - the shaggy top of grasses and ears of corn, ripening seeds. Apparently, the ritual was supposed to help the harvest ripen.

Summer festivities, youth festivities and amusements ended at Peter's Day(June 29). His rituals and beliefs were associated with the sun. They believed in the unusual burning of the sun. They said that the sun “plays”, i.e. is divided into numerous multi-colored circles (similar beliefs were also associated with Easter). On Peter's night no one slept: guarded the sun. A crowd of dressed-up youth made noise, shouted, banged their braids, shutters, sticks, bells, danced and sang to the accordion, and carried it away from their owners. everything that is bad(plows, harrows, sleds). It fell into heaps somewhere outside the village. At dawn we waited for the sun.

Peter's Day opened the mowing (C Peter's day: red summer, green mowing).

Researchers suggest that summer holidays (Ivan Kupala, Yarilin's Day, Kostroma's funeral and Peter's Day) go back to a common source - the great pagan holiday of the apogee of summer and preparation for the harvest. Perhaps among the ancient Slavs it was one holiday in honor of Yarila and lasted from Ivanov to Peter's day.

Autumn rites

The circle of agricultural holidays was completed harvest rituals and songs. Their content was not related to love and marriage relationships; they were of an economic nature. It was important to preserve the fertilizing power of the grain field and restore the wasted health of the crops.

They paid honor to the first and last sheaf. The first sheaf was called birthday, with songs they carried it to the threshing floor (threshing began from there, and the grain was stored until the next sowing). At the end of the harvest, the last sheaf was also solemnly brought to the hut, where it stood until the Intercession or Christmas. It was then fed to cattle: it was believed to have healing properties.

In harvest songs, women were always glorified, since the harvest was collected with sickles and this work was female. Images of life were idealized. They were depicted in unity with the surrounding nature: the month, the sun, the wind, the dawn and, of course, the cornfield. The motif of the harvest spell sounded:

Cops in the field<копнами>,

Stacks on the threshing floor!..

In the cage with bins!..

Pies in the oven!

Almost everywhere the last bunch of ears of grain was left unharvested - on the goatee mythical image (goat, field worker, owner, Volos, Yegory, God, Christ, Elijah the prophet, Nikola and etc.). The ears curled different ways. For example, they tied a bunch at the top and bottom, bent the ears, and straightened the bent stems in a circle. Then beard decorated with ribbons and flowers, and a piece of bread with salt was placed in the middle, and honey was poured. This ritual was based on ideas about the spirit of the field - a goat-shaped the owner of the field, hiding in the last unharvested ears. Like other nations, goat - the personification of fertility, they tried to appease him so that the power of the earth would not become impoverished. At the same time they sang a song in which they ironically called goat (““A goat walked along the boundary...”).

In many places, women, having finished the harvest, rolled around in the stubble, saying: “Nivka, Nivka, give me back my snare, I was squeezing you, I was losing my strength.” A magical touch to the ground was supposed to “give back the power”. The end of the harvest was celebrated with a hearty lunch with evening out pie. In the villages they organized pools, fraternities, and brewed beer.

There were funny customs in autumn exile insects For example, in the Moscow province they organized funeral of flies - They made coffins from carrots, beets, and turnips, put flies in them and buried them. In the Kostroma province, flies were driven out of the hut with the last sheaf, and then they were placed next to the icons.

Weddings began in the villages from the Intercession and the girls said: “Pokrov, Pokrov, cover the earth with snow, and cover me with a bridegroom!”

6th grade

Lesson topic: “Calendar-ritual folklore.”

Lesson type: A lesson in studying and initially consolidating new knowledge.

Target: introducing students to the concept of “calendar-ritual folklore”

Planned results: knowledge of the concept of folklore, ritual folklore, the main features of folklore in the life of the people, interest in ancient Russian ritual poetry, learning to compare folklore and literary works, reading folklore works expressively.

Tasks:

1. reveal the basic concepts of the topic: folklore, ritual, ritual folklore, calendar-ritual poetry.

2. Get acquainted with examples of ritual folklore and ancient Russian ritual poetry.

3. Foster love and respect for the traditions of the Russian people.

Equipment: Anikin V.P., Kruglov Yu.G. "Russian folk poetry", presentation, illustrations for works of oral folk art, videos of folk reconstructions ritual holidays

During the classes:

-Organizing time.

- Formulation of the problem:

Which words from the topic are you familiar with?

What words do you not know the exact meaning of?

Children become familiar with the exact meaning of words.

RITE - a set of actions established by custom, in which religious ideas and customs are embodied.

Ritual folklore - these are songs, dances, various actions that are performed during rituals.

Calendar-ritual folklore - these are rituals associated with folk calendar, which was based on the change of seasons and the schedule of agricultural work.

Oral folk art is embodied in ritual songs, dances, fairy tales, legends, traditions, and other works.

Folklore was an integral part folk life. It accompanied the first plowing and harvesting of the last sheaf in the field, youth celebrations and Christmas or Trinity rites, christenings and weddings. Ritual songs were considered the same obligatory component of the ritual as the main ritual actions. It was even believed that if all ritual actions were not performed and the songs accompanying them were not performed, then the desired result would not be achieved.

Scenes from various rituals are played out:

Carols.

Calling stoneflies.

Ritual songs.

Folk rituals are divided into two cycles:

- calendar rituals , related to the economic activities of the peasant (farming, animal husbandry, hunting). Calendar rituals timed to coincide with winter, spring, summer, autumn - in connection with the schedule of agricultural work according to the seasons, as well as the winter and summer solstice (December 21, 22 and June 21, 22)

- family and household rituals , associated with the birth of a person, his marriage, seeing off to the army or death. The wedding ceremony consisted of a series of sequential actions, none of which were skipped. At funerals, professional mourners (women) performed lamentations: these laments accompanied all episodes of the funeral rite.

Let's look at calendar-ritual folklore.

Calendar-ritual songs belong to the oldest type of folk art, and they got their name because of their connection with the folk agricultural calendar - the schedule of work according to the seasons. Calendar-ritual songs, as a rule, are small in volume and simple in poetic structure. In the songs they beg, call for goodness on Kolyada, Maslenitsa, Spring, Trinity, and sometimes they reproach them for deception and frivolity.

Winter holidays.

Christmas time.

Christmas new year holidays lasted from December 24 to January 6. These holidays were associated with the winter solstice - one of the most important days of the agricultural calendar, which separated one annual life cycle from the next. The Christian Church also refers to this day as the birthday of Jesus Christ.

Caroling began on Christmas Eve, December 24th. This was the name of the festive rounds of houses with the singing of carols, in which the owners of the house were glorified and contained wishes for wealth, harvest, etc.Carols performed by children or youth who carried a star on a pole. This star symbolized Star of Bethlehem, which appeared in the sky at the moment of the birth of Christ.

The owners presented the carolers with sweets, cookies, and money. If the owners were stingy, then the carolers sang mischievous carols with comic threats(listening to the audio recording “Kolyada Walking and Wandering”):

Kolyada has arrived
On the eve of Christmas.
Give me the cow
I'm oiling the head!
And God forbid that
Who's in this house?
The rye is thick for him,
Dinner Rye;
Him from the ear of octopus,
From the grain he has a carpet,
Half-grain pie.
The Lord would grant you
And we live and be,
And wealth
And create for you, Lord,
More better than that!

The meaning of any carol is a kind of “invocation” of happiness and wealth to the generous owner. The more he gives to carolers, the more he will gain in the coming year. A treat is a sign of completeness at home. A carol is a song-spell, a song-spell, a conventional magical game between the owner and the carolers.

The composition of the carols is simple: the formula for the arrival of the holiday, then - the formula for finding a house, its description (with exaggeration), the formula for praising the owners, a request and in the end - a wish or threat.

The beginning of the year was given special significance. How you spend the New Year will be the same for the whole coming year. Therefore, we tried to keep the table plentiful, people cheerful, wishing each other happiness and good luck. Cheerful short carols were the song form of such wishes.

One of the types of New Year's songs and rituals of the holy week is “sub-dish songs”, when girls guessed their fate by taking out their decorations from a dish covered with a towel while singing.

Fortune telling scene.

Spring holidays.

Maslenitsa.

Maslenitsa is a moving holiday. At Maslenitsa they had a lot of fun: they rode on troikas with bells, went to visit, baked golden-brown pancakes, sang, danced and played. V.I. Dal wrote that each day of Maslenitsa had its own name: Monday - meeting, Tuesday - flirting, Wednesday - gourmet, Thursday - wide Thursday, Friday - mother-in-law's evening, Saturday - sister-in-law's get-togethers, Sunday - farewell. This same week it was customary to go sledding down the mountains. The central ritual actions of the holiday were the meeting of Maslenitsa and its farewell, which, obviously, personified the end of winter and the beginning of spring. To celebrate Maslenitsa, they went outside the village, putting a stuffed animal in a sleigh, solemnly returned and drove through the streets singing songs in which they praised Maslenitsa. At the end of the week, it was also taken out of the village with songs and burned, which, according to the peasants, was supposed to contribute to a rich harvest.

CharacterizingMaslenitsa songs , it can be noted that in them, Maslenitsa is scolded, ridiculed, called upon to return, called by comic human names: Avdotyushka, Izotyevna, Akulina Savvishna, etc.

(listening to the audio recording “Oh, Butterfly Little One”)

Our annual Maslenitsa,
She's a dear guest
She doesn’t come to us on foot,
Everything rides around on komons,
So that the horses are black,
So that the servants are young.

The performers of Maslenitsa rituals “conjured the sun” in a unique way and, according to popular belief, caused its spring “flaring up.” Riding “on the sun”, in a circle, and the persistent custom of baking and eating pancakes, the round shape of which was, as it were, symbolic, became traditional. sign of the sun.

The ceremonies of seeing off Maslenitsa were accompanied by traditional songs. In some, they asked not to leave longer:

And we saw off our Maslyona,
They sighed heavily and deeply for her:
- And Shrovetide, Shrovetide, come back,
Reach out until the great day!

In others, the expression of love for Maslenitsa was replaced by a manifestation of joy that it was celebrated:

And we took our carnival for a ride,
Buried in a hole,
Lie down, Maslenitsa, until the attack...
Shrovetide - wet tail!
Drive home from the yard
Your time has come!
We have streams from the mountains,
Play the ravines
Turn out the shafts
Set up the plow.

Meeting spring.

In Russia, there was a widespread ritual of welcoming spring. Late spring brought famine. At the beginning of March, adults baked ritual cookies in the shape of lark birds, and children carried them to the field or climbed onto the roofs, threw them up and shoutedspring songs, in which they conjured spring to come quickly and drive away the cold winter.

(listening to the audio recording “Oh, larks, larks...”

Spring rites were performed on the main days of the year, Lent, so they had almost no festive playful character.

The main spring genre is stoneflies. They, in fact, were not sung, but clicked, climbing onto hillocks and roofs. They called for spring and said goodbye to winter.

The joyfully greeted spring was supposed to bring its gifts - a rich harvest, offspring of livestock, good luck in economic affairs.

Spring, beautiful spring!
Come, spring, with joy,
With joy, with joy,
With great mercy:
Ugly flax is tall,
Rye and oats are good!

In the evening, the day before Palm Sunday and the Annunciation, women and girls gathered on the river bank, lit a fire, which symbolized the spring “flaring up,” and danced around it.

Summer holidays – opened widethe holiday of Trinity.

Trinity was bright and poetic - the seventh Sunday after Easter. This time was popularly called the “Russian” week or “green Christmastide”. This holiday celebrated the flowering of nature. They decorated the porch and house with greenery, flowers, and more often with fresh birch branches. The center of the holiday was a birch tree, which was “curled” and “developed”. For the Russian people, the birch symbolized spring nature:

Curl yourself, little birch,
Curl, curly!
We have come to you, we have arrived,
With dumplings, with scrambled eggs,
With wheat pies!

A curled and decorated “birch tree” was cut down and carried around the village. If they “curled birch trees” in the forest, then this was accompanied by the ritual of “nepotism”: the girls kissed each other in pairs through wreaths and thus swore friendship and love to each other, they became “godfathers”.

Ivan Kupala Day - the culmination of the earth's annual cycle.

Kupala rituals . A major holiday was the holiday of Ivan Kupala. For the peasant, after Ivan Kupala, the busiest time began - haymaking and harvest. Rituals with water occupied an important place: in order to be healthy, strong, beautiful, they doused themselves with water and bathed. In some places, young people walked around the village and sang a song that conjured the grain “clean, spiked, vigorous” so that the harvest would be rich.

Autumn holidays

Harvest, haymaking.

At the beginning of the harvest, rituals were necessarily performed with the first sheaf. They called it a birthday party and carried it from the field to the threshing floor with songs. They sang during the harvestliving songs.

Reflection

A conversation is held on issues.

1.What folklore is called ritual?

2.What songs can be called calendar-ritual?

3.When and where were carols sung? How are they different from other songs?

4.Which calendar and ritual songs can be called the most fun?

5.Have you ever heard similar songs? Where and under what circumstances?

6.Did you have to perform such songs yourself? Tell us more about this.

Homework. Group mini-project “Come to our holiday”

Used Books:

The textbook is a textbook for educational institutions in 2 parts. Author – compiler V.P. Polukhina, V.Ya.Korovina and others - M.: Education

Explanatory dictionary of the Russian language: In 3 volumes / Ed. Prof. D.N. Ushakova - M.: Veche. Book World, 2001

Anikin V.P., Kruglov Yu.G. Russian folk poetry. – L.: Enlightenment, Leningrad. department, - 1987

Series "Erudite". Language and folklore. – M.: LLC “TD “Publishing House World of Books”, 2006

Folklore(English) folklore) - folk art; a type of collective verbal activity that is carried out primarily orally. Folklore is divided into two groups: ritual and non-ritual.

To ritual folklore relate:

(carols, Maslenitsa songs, spring flowers),
family folklore (family stories, lullabies, wedding songs, lamentations),
occasional (spells, chants, rhymes).

Non-ritual folklore is divided into four groups:

Another fundamental function is the transmission of the most enduring culture, values and norms. On the one hand, they create a sense of solidarity, cohesion and continuity in groups, and on the other hand, they contribute significantly to the creation of the group's belief systems.

Traditional rituals not only guide social coordination between individuals, families and nations or communities here and now, but also between the past, present and future, represented by different generations. Rituals of passage indicate and at the same time enable the transition from one stage to another in the life cycle. Its action component changes the roles, relationships, norms and concepts of the world during its execution. Recognizing that every transition involves imbalance to a greater or lesser extent, ritual ceremonies provide a behavioral structure in which change can occur and then normalize the life that follows.

folk drama;
poetry;
prose;
folklore of speech situations.

Ritual folklore constituted verbal, musical, dramatic, game, and choreographic genres that were part of traditional folk rituals. Rituals occupied an important place in the life of the people. They evolved from century to century, gradually accumulating the diverse experience of many generations. The rituals had ritual and magical significance and contained rules of human behavior in everyday life and work. They are usually divided into labor (agricultural) and family. Russian rituals are genetically related to the rituals of other Slavic peoples and have a typological analogy with the rituals of many peoples of the world. Ritual poetry interacted with folk rituals and contained elements of dramatic play. It had ritual and magical significance, and also performed psychological and aesthetic functions. Ritual folklore is syncretic in nature, so it is advisable to consider it as part of the corresponding rituals. At the same time, there is a different, strictly philological approach. So., Yu.G. Kruglov distinguishes three types of works in ritual poetry:

Through the symbols they embrace, rituals serve a threefold function: first, they provide multivariate meanings for behavior, attachments, and cognitions that directly influence the overt or creative parts of rituals; secondly, these symbols, characterized by a plurality of meanings, evoke strong emotions that unite in the same experience a variety of phenomena that cannot be connected simply by words; and they work simultaneously with the sensory and cognitive poles of meaning, so it is important to develop the potential to change the smallest details as well as aesthetics.

sentences,
songs
lamentations.

Each type is represented by a group of genres. Songs are the most important - the oldest layer of musical and poetic folklore. In many rituals they occupied a leading place, combining magical, utilitarian-practical and artistic functions. The songs were sung by the choir. Ritual songs reflected the ritual itself, contributed to its formation and implementation. Spell Songs were a magical appeal to the forces of nature in order to obtain well-being in the household and family. IN songs of praise participants in the ritual were poetically idealized and glorified: real people or mythological images (Kolyada, Maslenitsa, etc.). They were the opposite of majestic reproach songs who ridiculed the participants in the ritual, often in a grotesque form; their content was humorous or satirical. Game songs performed during various youth games; they described and accompanied by imitation field work, and family scenes were played out (for example, matchmaking). Lyrical songs- the latest phenomenon in the ritual. Their main purpose is to determine thoughts, feelings and moods. Thanks to lyrical songs, a certain emotional flavor was created and traditional ethics were established.

The symbolic nature of the ritual allows both aspects of the contradiction to operate and remain at the same time. In the ritual of the rooster race, for example, continuity and change. Rituals provide support and containment of emotions caused by life crises. This function is best seen in difficult life situations, for example, the death of a loved one. In such situations, people often do not express their emotions or feelings for fear of the overwhelming threat of loss of control. It is under these conditions that rituals favor and guide the expression of strong emotions, preventing them from overflowing.

Sources and additional information:

ru.wikipedia.org - material from Wikipedia;
feb-web.ru - material from the “Literary Encyclopedia” (30s of the twentieth century);
lit.1september.ru - ritual folklore; calendar rituals;

Preview:

Mikhailova Ekaterina Valerievna – teacher of Russian language and literature, secondary school No. 251, Kirov district of St. Petersburg

Likewise, they promote an unconscious awareness of the crisis, causing subjects to view the changes governed by them and their relationships as something beyond their understanding. Finally, rituals promote changes in the state of consciousness because, at the very least, they focus the participants' attention on what they are experiencing or witnessing, creating a "state of attention." Several authors have suggested the use of ritual's unconscious ways of communicating messages as a possible way to avoid possible conscious resistance to the messages it conveys.

Caroling began on Christmas Eve, December 24th. This was the name of the festive rounds of houses with the singing of carols, in which the owners of the house were glorified and contained wishes for wealth, harvest, etc. Carols performed by children or youth who carried a star on a pole. This star symbolized the Star of Bethlehem, which appeared in the sky at the moment of the birth of Christ.

All this is shown in the last part of this work. This act is accompanied by interest and anticipation from all the people who have gathered to see the ceremony, and with great excitement from those nearby. And in the salons of the city there will be dancing with an orchestra until late, when the fifths will have a “license” for chaos, but they are the kings of the party.

The next day they will tour the city singing and make themselves noticed, house by house, what is called "running horizo" as they carry waraz to collect horizo and the money that the neighbors want to give them to ease the party's expenses at the same time time that they will stop at the houses of the fifth to refuel with food and drink.

The owners presented the carolers with sweets, cookies, and money. If the owners were stingy, then the carolers sang mischievous carols with comic threats (listening to the audio recording “A carol came”):

The carol came on the eve of Christmas,

Sow, sow, sow, happy new year!

Oats, oats, walk around everyone!

Open the doors, get me out of bed

Open the window, start Christmas!

Open the chests, take out the dimes.

Whoever doesn't give me a pie, we take the cow by the horns.

Whoever doesn’t give a donut will get a bump in the forehead!

Watching an excerpt from the film “Evenings on a farm near Dikanka.”

The beginning of the year was given special significance. How you spend the New Year, the whole coming year will be like that. Therefore, we tried to keep the table plentiful, people cheerful, wishing each other happiness and good luck. Cheerful short carols were the song form of such wishes.

Spring holidays.

Maslenitsa.

Characterizing Maslenitsa songs, it can be noted that in them, Maslenitsa is scolded, ridiculed, called upon to return, called by comic human names: Avdotyushka, Izotyevna, Akulina Savvishna, etc.

(listening to the audio recording “Oh, Butterfly Little One”)

Our annual Maslenitsa,
She's a dear guest
She doesn’t come to us on foot,
Everything rides around on komons,
So that the horses are black,
So that the servants are young.

The ceremonies of seeing off Maslenitsa were accompanied by traditional songs. In some, they asked not to leave longer:

And we saw off our Maslyona,
They sighed heavily and deeply for her:
- And Shrovetide, Shrovetide, come back,
Reach out until the great day!

In others, the expression of love for Maslenitsa was replaced by a manifestation of joy that it was celebrated:

Meeting spring.

In Russia, there was a widespread ritual of welcoming spring. Late spring brought famine. At the beginning of March, adults baked ritual cookies in the shape of lark birds, and children carried them to the field or climbed onto the roofs, threw them up and shouted spring songs , in which they conjured spring to come quickly and drive away the cold winter.

(listening to the audio recording “Oh, larks, larks...”

Spring rites were performed on the main days of the year, Lent, so they had almost no festive playful character.

The main spring genre is stoneflies. They, in fact, were not sung, but clicked, climbing onto hillocks and roofs. They called for spring and said goodbye to winter.

Tits, tits,

Bring a knitting needle!

Canaries, canaries!

Bring some sewing!

Rosary beads, tap beads,

Bring me a brush!

Then the ducks blow the pipes, the cockroaches blow the drums.

The joyfully greeted spring was supposed to bring its gifts - a rich harvest, offspring of livestock, good luck in economic affairs.

Spring, beautiful spring!
Come, spring, with joy,
With joy, with joy,
With great mercy:
Ugly flax is tall,
Rye and oats are good!

In the evening, on the eve of Palm Sunday and the Annunciation, women and girls gathered on the river bank, lit a bonfire, which symbolized the spring “flaring up,” and danced around it.

Summer holidays – opened widethe holiday of Trinity.

Curl yourself, little birch,
Curl, curly!
We have come to you, we have arrived,
With dumplings, with scrambled eggs,
With wheat pies!

Ivan Kupala Day - the culmination of the earth's annual circle - the night ofJuly 25

Kupala rituals . A major holiday was the holiday of Ivan Kupala. For the peasant, after Ivan Kupala, the busiest time began - haymaking and harvest. Rituals with water occupied an important place: in order to be healthy, strong, beautiful, they doused themselves with water and bathed. In some places, young people walked around the village and sang a song that conjured the grain “clean, spiked, vigorous” so that the harvest would be rich.

Autumn holidays

Harvest, haymaking.

Group work.

Each group studies its own fragment of the article in the textbook “Calendar-ritual songs” and works according to the general plan:

1.Which holiday was accompanied by the performance of these ritual songs?

2.What rituals were performed? For what purpose?

3. Expressive reading of songs accompanying this ritual.

1st group . Winter holidays – Carols

2nd group. Maslenitsa

3rd group. Spring holidays.

4 group . Summer holidays.

5 group. Autumn holidays.

Summing up the lesson:

A conversation is held on issues.

1.What folklore is called ritual?

2.What songs can be called calendar-ritual?

3.When and where were carols sung? How are they different from other songs?

4.Which calendar and ritual songs can be called the most fun?

5.Have you ever heard similar songs? Where and under what circumstances?

6.Did you have to perform such songs yourself? Tell us more about this.

Grading for the lesson.

Homework. Study the textbook materials and prepare answers to questions.

The lesson is over, thanks for your attention.

Used Books:

The textbook is a textbook for educational institutions in 2 parts. Author – compiler V.P. Polukhina, V.Ya.Korovina and others - M.: Education
Explanatory dictionary of the Russian language: In 3 volumes / Ed. Prof. D.N. Ushakova - M.: Veche. Book World, 2001
Anikin V.P., Kruglov Yu.G. Russian folk poetry. – L.: Enlightenment, Leningrad. department, - 1987
Series "Erudite". Language and folklore. – M.: LLC “TD “Publishing House World of Books”, 2006
http://pandia.ru/text/80/036/35090.php

Ritual folklore (from the 6th grade program) are songs that people associate with their way of life, seasons and main activities. Each song has a deep meaning, because it reflects the lives of many people.

Questions and tasks

What folklore is called ritual? What calendar and ritual songs do you know? Why are they called that? Prepare to perform one of them.

Ritual folklore is a reflection of the life of the people in songs. They were performed during various rituals.

There are different calendar and ritual songs:

Carols- songs accompanying Christmas and New Year celebrations. They contained a wish for a rich harvest.
Maslenitsa songs - they were sung when Maslenitsa was celebrated. This holiday marked the arrival of Spring.
Spring songs- they called for Spring. Such songs were associated with the revival of the earth in spring.
Summer songs- they were sung in honor of the traditional summer holiday- Trinity. It is associated with blossoming nature. We went to Trinity with birch branches.
Autumn songs- they glorified the harvest period. They were part of the last cycle of calendar-ritual songs.

Calendar-ritual songs are so called because they correspond to certain periods of the life of the people.

Have you ever heard songs like this before? Where and under what circumstances?

Everyone has probably heard carols - both in childhood and in adult life(when carolers came to the house). It's not difficult to remember them.

What are carols? When and where were they performed? How are they different from other ritual songs?

Carols are ritual songs performed in honor of the Christmas and New Year celebrations. They were performed by children who went from house to house and wished abundance to the owners of the house.

The main difference between carols is the requirement for gifts at the end of the song.

What songs was the birch tree a symbol of? When were they performed?

The birch tree is a symbol of summer ritual songs. They were performed on Trinity Sunday, a traditional Russian holiday. The celebrants danced in circles and told fortunes.

Ritual folklore is not only part of a beautiful culture, but also the essence of folk life.

What calendar and ritual songs can be called the most fun? Why?

Maslenitsa songs can be considered the most fun. During this period, people celebrated the holiday with feasts and various rituals. One of them is to carry a scarecrow through the streets and burn it. During Maslenitsa, various competitions are also held - climbing a pole, playing “towns”.

Explain the meaning of the words: “zhito”, “oatmeal”, “lapta”, “sickle”, “reap”.

Zhito- this is the name of unmilled bread, grain. This is usually barley grain.
Oatmeal- this concept refers to flour made from peeled and soaked oats.
Lapta- is a traditional Russian folk game. It uses a bat and a ball.
Sickle- a tool for collecting grain. They cut grains with it. The sickle is a curved knife with serrations.
reap- in Russian ritual songs this word is used in the meaning of “harvesting”, cutting off grains at the root.

Ritual folklore reflects the life of many generations of people.

It can be family or calendar. Calendar rituals are associated with the fact that ancestors, through spells and rituals, tried to achieve good harvests and protect themselves from the vagaries of nature. Each season had its own calendar rituals and many holidays are associated with them, which have survived to this day. Winter ritual games were accompanied by the singing of carols and songs, and fortune telling.

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Ritual folklore Performed by: Yasak Liliya 7B class Lyceum No. 4 G. Saratov Teacher: Ivanova I. Myu

Folklore (eng. folklore - “ folk wisdom") - folk art, most often oral. Artistic, collective, creative activity people, reflecting their life, views, ideals, principles; poetry created by the people and existing among the masses (legends, songs, ditties, anecdotes, fairy tales, epics), folk music (songs, instrumental tunes and plays), theater (dramas, satirical plays, puppet theater), dance, architecture, fine and arts and crafts.

Ritual folklore can be family or calendar. Calendar rituals are associated with the fact that ancestors, through spells and rituals, tried to achieve good harvests and protect themselves from the vagaries of nature. Each season had its own calendar rituals and many holidays are associated with them, which have survived to this day. Winter ritual games were accompanied by the singing of carols and songs, and fortune telling. Most holidays were celebrated according to the church calendar. The crown of the winter holidays was Maslenitsa, which drove away this winter. The festivities lasted a whole week, and on the last day, an effigy of winter was always burned, and Maslenitsa songs were sung, which were supposed to “call” spring. But after Maslenitsa there was a fast, which could not be broken by any kind of entertainment. During Easter week, spring rituals were accompanied by spring spells, livestock spells, round dances, and fortune telling. All moments of the rituals were accompanied by appropriate songs: Vesnyanka, Semitic and Trinity songs. The songs clearly expressed the motives of the cult of agriculture and the identification of living nature. The time had come for love motives.

Each type is represented by a group of genres. Songs are the most important - the oldest layer of musical and poetic folklore. In many rituals they occupied a leading place, combining magical, utilitarian-practical and artistic functions. The songs were sung by the choir. Ritual songs reflected the ritual itself and contributed to its formation and implementation. Spell songs were a magical appeal to the forces of nature in order to achieve well-being in the household and family. In elicious songs, participants in the ritual were poetically idealized and glorified: real people or mythological images (Kolyada, Maslenitsa, etc.). Opposite to the majestic ones were the reproachful songs, which ridiculed the participants in the ritual, often in a grotesque form; their content was humorous or satirical. Game songs were performed during various youth games; they described and accompanied by imitation field work, and family scenes were played out (for example, matchmaking). Lyrical songs are the latest phenomenon in the ritual. Their main purpose is to determine thoughts, feelings and moods. Thanks to lyrical songs, a certain emotional flavor was created and traditional ethics were established.

Non-ritual folklore is divided into four groups: folk drama; poetry; prose; folklore of speech situations.

New Year's rituals, fortune-telling and songs that bring about the harvest, the offspring of livestock, family well-being, a happy marriage and wealth, were originally associated with the celebration of the birth of the young sun, when the day began to increase. The Christmas and New Year holidays began with caroling. The ritual of caroling is going around the courtyards with holiday wishes to the owners and receiving gifts for this. Children, boys and girls dressed up in all sorts of ways: they dressed up as a goat, a bear, a kikimora, and a terrible devil - in an inside-out sheepskin coat, with horns and long tail. Their faces were covered with scary and funny masks - “masks” or “hari”. They had fun, scared each other and danced until they dropped. And then they walked around the courtyards again, stopped under the windows and sang carols again. Behind sweet words and the owners gave good wishes to the carolers with cookies in the form of skates, cows, goats and pies. The mummers thanked the good people with greatness. All Slavic peoples had different names for songs: carols in the south, oats in central Russia, grapes in the north. Christmastide was celebrated by everyone, but most of all by young people. Games, songs, gatherings, and fortune telling filled the two-week Yuletide celebration. As in the most ancient times, boys and girls walked from hut to hut, but now with the image of a star that announced the birth of Christ, and sang majestic, that is, congratulatory songs - carols.

Calendar-ritual songs - A carol has arrived on Christmas Eve! Give me the cow - Butterhead! And God forbid to the one who is in this house: The rye is thick for him, The rye of a supper! * * * * * * * * * * Here we come, shepherds, All our sins have been forgiven. We set our path to home, glorifying Christ God. Congratulations for the greetings and the treat! The Lord would endow you with both life and existence, and wealth in everything! And we met Maslenitsa, we met, dear soul, we met. We visited the hill, we visited, soul, we visited. They lined the mountain with pancakes, they lined it, soul, they lined it. They stuffed the mountain with cheese, they stuffed it, soul, they stuffed it. They poured oil on the mountain.

Cuckoo, darling, take me in green Garden one thing. Rejoice ***, love, welcome me into the green garden alone. You will go to the green garden, welcome me to the green garden alone.

Summer songs were sung on Trinity and the holiday of Ivan Kupala. On Trinity Sunday, the girls, having decorated the huts, went into the forest to curl a birch tree and weave wreaths. In the nearest grove they chose a young curly birch tree, decorated it with ribbons and, holding hands, led a round dance, accompanying it with songs. Then they also had a festive meal (lunch) under the birch tree, and after that they broke branches from the same birch tree and wove wreaths, with which they again danced in circles and sang songs. After dancing, they went to the river, threw wreaths on the water and wished: if it floats - happiness, if it spins in one place - the wedding will be upset, if it drowns - the death of relatives or the betrothed. Wreaths were also woven and stored until Trinity Day.