Folklore. Legends as a historical genre of Russian prose

Tradition is a story about the past, sometimes very distant. Tradition depicts reality in everyday forms, although fiction and sometimes even fantasy are always used. The main purpose of legends is to preserve the memory of national history. Legends began to be written down before many folklore genres, as they were an important source for chroniclers. A large number of legends exist in the oral tradition even today.

Traditions are an “oral chronicle,” a genre of non-fairy tale prose with an emphasis on historical authenticity. The word “tradition” itself means “to convey, to preserve.” Legends are characterized by references to old people and ancestors. The events of the legends are centered around historical figures, which regardless of their social status(be it a king or the leader of a peasant uprising) are most often presented in an ideal light.

Any legend is historical at its core, because the impetus for its creation is always a genuine fact: a war with foreign invaders, a peasant revolt, large-scale construction, a crowning of the kingdom, etc. At the same time, legend is not identical to reality. As a folklore genre, it has the right to fiction, offers his own interpretation of the story. Plot fiction arises on the basis of historical fact (for example, after the hero of the legend has been at a given point). Fiction does not contradict historical truth, but, on the contrary, contributes to its identification.

In July 1983, during folklore practice, students of Moscow State Pedagogical University in Podolsk near Moscow wrote down from A. A. Vorontsov, 78 years old, a legend about the origin of the name of this city. It is historically reliable that Peter I visited Podolsk. Tradition expresses negative attitude people to his foreign wife (Catherine I), for whose sake the legitimate queen was exiled to a monastery (see in the Reader).

There are two main ways of creating legends: 1) generalization of memories; 2) generalization of memories and their design using ready-made plot schemes. The second path is characteristic of many legends. General motifs and plots pass from century to century (sometimes as myths or legends), being associated with different events and persons. There are recurring toponymic stories (for example, about failed churches, cities). Typically, such stories paint the narrative in fairy-tale-legendary tones, but they are capable of conveying something important for their era.

One of the international ones is the story of how the king pacified the raging water elements. (He, for example, was attributed to the Persian king Xerxes.) In the Russian oral tradition, the plot began to appear in the legends about Ivan the Terrible and Peter I (see in the Reader).

Stories about Stepan Razin were also subsequently attached to other characters. For example, V.I. Chapaeva, like Razin, cannot be killed by any bullet; he fantastically frees himself from captivity (by diving into a bucket of water or sailing away in a boat painted on the wall), and so on.

And yet the event of legend is depicted as single, complete, unique.

The legend tells about something generally significant and important for everyone. This influences the selection of material: the topic of a legend is always of national significance or is important for the inhabitants of a given area. The nature of the conflict is national or social. Accordingly, the characters are representatives of the state, nation, specific classes or estates.

The legends have developed special moves images of the historical past. Attention is shown to the details of a big event. The general, typical is depicted through the particular, specific. Legends are characterized by localization—geographical confinement to a village, lake, mountain, house, etc. The reliability of the plot is supported by various material evidence—the so-called “traces” of the hero (he built a church, paved a road, donated a thing)

In Olonets province. they showed silver cups and fifty kopecks, allegedly donated by Peter I; in Zhiguli, all antiques and human bones found in the ground were attributed to differences.

The prevalence of legends varies. Legends about the tsars existed throughout the entire territory of the state, and legends about other figures of Russian history were told mainly in the area where these people lived and acted.

Thus, in the summer of 1982, the folklore expedition of the Moscow State Pedagogical University recorded in the village of Dorofeev, Ostrovsky district, Kostroma region. from the peasant D.I. Yarovitsyn, 87 years old, the legend “About Ivan Susanin” (see in the Reader).

The plots of legends are usually single-motive. Consolidated (contaminated) legends could develop around the character; story cycles emerged.

Legends have their own ways of depicting heroes. Usually the character is only named, and in the episode of the legend one of his traits is shown. At the beginning or end of the story, direct characteristics and assessments are allowed, which are necessary for the image to be correctly understood. They act not as a personal judgment, but as a general opinion (about Peter I: This is the tsar - so the tsar, he didn’t eat bread for nothing; he worked better than a barge hauler; about Ivan Susanin: ... after all, he saved not the tsar, but Russia!) .

The portrait (appearance) of the hero was rarely depicted. If a portrait appeared, it was laconic (for example: the robbers are strong, handsome, stately fellows in red shirts). A portrait detail (for example, a costume) could be connected with the development of the plot: the unrecognized king walks around dressed in a simple dress; The robber comes to the feast in a general's uniform.

Scientists identify different genre varieties legends. Among them are historical, toponymic, ethnogenetic legends, about the settlement and development of the region, about treasures, etiological, cultural - and many others. We have to admit that all known classifications are conditional, since it is impossible to offer a universal criterion. Often legends are divided into two groups: historical and toponymic. However, all legends are historical (already according to them genre essence); therefore, any toponymic legend is also historical.

Based on the influence of the form or content of other genres, groups of transitional, peripheral works are distinguished among the legends. Legendary tales are tales with a miracle motif, in which historical events are interpreted from a religious point of view. Another phenomenon - fairy tales, dedicated to historical figures (see in the Reader the story about Peter I and the blacksmith - famous storyteller F. P. Gospodarev).

Zueva T.V., Kirdan B.P. Russian folklore - M., 2002

"The legend of deep antiquity, things have been done for a long time days gone by..." Every Russian-speaking person has heard, seen, and read these lines since childhood. This is how Alexander Pushkin began his work “Ruslan and Lyudmila.” Are his fairy tales really legends? To know for sure, you need to understand the concepts.

Poetry is poetry, fairy tales are fairy tales, but what does the word “legend” mean? We will consider the definition and special features of this phenomenon in our article.

Tradition as a genre

We will begin our acquaintance with the world of folk legends with the definition of the concept itself. So, various sources give us the following.

Tradition is a prosaic folklore genre, the plot of which is historical facts in the folk interpretation. People's legends are not associated with the fairy tale genre, although sometimes events resemble mythical or fairy tales.

Legends in literary theory are usually divided into two large groups according to the type of plot: historical and toponymic.

Legends are part of oral folk prose

We learned what tradition is. The definition gave us general idea. Let's talk about one feature of this genre. It is noteworthy that legends are a genre of oral folk art. This means that the stories heard today were created hundreds of years ago and passed from mouth to mouth. By the time the legend was recorded on an information medium, dozens or even hundreds of transformations of the plot and images could have occurred.

Creations famous poet In Greece, Homer's Iliad and Odyssey, having an incredible length, were also transmitted orally. They also described historical events, embellished and somewhat modified. This shows some similarity between these creations and newer legends.

As a genre of oral prose, legends delight in their long history. Fortunately, or maybe not, distributing them in recorded form is much easier these days. We should appreciate every word and legend that provides important spiritual knowledge about our ancestors.

Comparison with other folk prose genres

Traditions can sometimes be mistakenly defined as legends or epics. To avoid this, let's call this pattern: the plots of legends are aimed at explaining the origin of any cultural or natural phenomenon. They often give a certain moral assessment to the events described. A legend is a retelling of a story in a folk style with the participation of widely known or locally famous heroes.

The legends of the people differ in content from the epics, actors(historical figures: robbers, rulers, simple people, artisans), the participation of real personalities famous in a certain area who became mythological heroes.

Characteristic of this genre of folklore prose is a third-person narration about events related to the past. The narrator of the legends was not an eyewitness to the events, but conveys a story heard from third parties.

Historical legends

Collective folk memory created ancient legends from real facts, about which we can read in a slightly different light in history textbooks. This is how historical legends were created.

Historical legends include legends about Joan of Arc, Tsar Ivan the Terrible, Ataman Mazepa and others.

We also include here bible stories about the creation of the world, the exit of the Israelites from Egypt in search of their land and many others.

This group includes such legends that absorb people’s ideas about the creation of their world. All folklore units create a single historical and mythological world, reflecting a broad picture of the people's view of the surrounding reality.

The time frame covered by the legends is difficult to determine: this information ranges from biblical antiquity to the present.

Toponymic legends

Toponymic legends include legends that record events that became the basis for the origin of a particular name. Their heroes are, accordingly, local famous characters and events that have meaning only there. The study of such local stories is an interesting part of toponymic and ethnographic research.

Toponymic are the short legends about the Serpentine Shafts (from the Serpent), the city of Kyiv (about Kiy, his brothers and sister), the city of Orsha (Prince Orsh and his daughter Orshitsa), the city of Lvov and many other toponymic objects.

Prospects for Researchers

In every city, every village there are such short stories about where some local name came from. Collections of such legends can be compiled endlessly. There is still room for research today. Therefore, everyone who has discovered legends and found them an interesting object of activity has a job.

Publishing a collection of legends collected in a specific area is a very real prospect. New names are appearing today, right at this moment. Also in remote corners of Russia there are settlements in which folklore is actively developing. This means that new boundaries for ethnographic and folklore work are emerging.

It is noteworthy that nowadays more topographical legends appear. Historical ones are preserved from previous eras, since for some time all facts have been recorded immediately after their appearance.

Legends, myths and their historical basis

Tradition, which we have already defined, is sometimes associated with mythology. So, stories about exploits Greek hero Hercules, according to researchers, could not have arisen without real historical facts. Those mythical events and heroes with which the probable real story the adventures of Hercules appeared over time.

Some facts from the Book of Enoch, which mentioned giants, were confirmed. In the same way, architectural monuments were found that could have witnessed the events that became the basis of the legend about the Flood.

conclusions

Thus we have learned that tradition is a devotee's word of mouth folk story about historical events. In the process of transmission, speakers tend to embellish the legend. The definition and features of this folklore genre are now known to us. We can easily distinguish it from legends and fairy tales.

Ancient legends are a reflection of the deepest layers of culture and history of a certain people. By studying and comparing them with the facts of the history of certain nationalities, one can draw conclusions about the worldview of the people living at that time. The value of retellings for ethnology is also extremely high.

Every person has heard folk legends, historical and toponymic, but could not pay attention to this diamond, cut over the years of transmission from mouth to mouth. We can now appreciate what we know and hear about the cultural world around us. Let our article be useful to you and give you the opportunity to look at the creativity of the people from a different perspective.

Folklorists have not yet given a sufficiently satisfactory and substantiated definition of legends. Often in scientific literature mix traditions and legends, although these are different genres. This is explained by their proximity, as well as the presence of transitional forms, some of which are closer to legends, while others are closer to legends. Legends are popularly called “bylya” and “byvalshchina”. They are characterized by historical themes. Traditions preserve the memory of events and figures of national history. This type of works of oral folk art is of great educational importance, since the legends tell about a very distant past, about a time from which, as a rule, no other evidence has been preserved. What is said in legends is usually perceived by both the narrator and the listeners as something that really happened. A number of features give the legends a realistic character: historical material, which sometimes has a local coloring, an exact indication of the time and place of events, everyday details, often a reference to the traditional nature of the narrative (“old people tell,” “they say”), and a minor role of fantastic elements in the plots. Legends not only tell about events and actions of historical figures, but also explain their reasons. This increases the educational value of the stories. The legends are close to historical songs, but have a prosaic form, not a poetic one. Legends differ from fairy tales in that they tell about real-life facts, although sometimes interpreted with a certain amount of fiction; they also differ in their “free form”; legends do not have stable beginnings and endings, or specific plot developments. Tradition differs from everyday oral history in that it speaks of the distant past, and not of the immediate past, and also in that the narrator is never a participant or witness to the events. Legends - epic, i.e. narrative, plot genre. But the plot in them usually does not unfold into a complex chain of events, as in a fairy tale, but is built on one episode, bright and unusual. The unusual is the subject of narration in a fairy tale, but there it is the result of fiction, whereas in legend we're talking about about the unusual in life, which gives the story an amazing, amazing character. Although the legend has a “free form”, in which there is no specific model for constructing the work, it is not devoid of an internal structure, principles of the ideological and artistic organization of the work: the consolidation of all narrative material by one plot episode, one main character, the creation of whose image both the plot and means of expression. In pre-revolutionary Russian folklore, and sometimes even now, not all scientists recognized the legends folklore genre and often considered them as a type of oral everyday word. However, legends not only perform informative and ideological functions, but also have an aesthetic one, which is manifested in the unusualness of the plot situation, idealization positive hero, the use of special expressive and figurative means. Traditions exist in the mouths of many people, while an oral story-memory is conveyed by one person. Legends exist in many versions, which is an important feature of folklore. They relate to other folk prose genres and interact with them, as well as with historical songs. Finally, they have their own history. For them, as for some other genres oral creativity, characterized by cyclization, i.e., the unification of groups of works around historical characters or for similar plot situations. The cycle reveals the image of the hero more fully than a separate legend. The works included in it are similar in themes, in their assessment of events and characters. Collecting and studying legends. The collection of Russian folk legends was not carried out systematically. The most ancient legends are recorded in retellings in Russian chronicles. Records of legends were also made by some Western European travelers: Olearius, Fletcher, Collins. In magazines of the 18th century. from time to time, so-called historical “anecdotes” were published - stories about amazing incidents in life famous people, mainly kings and generals. These stories were often of a loyal nature. Such works also appeared in separate books) Big number they came out in early XIX V. The collection “Anecdotes and Deeds of Glorious Men” went through several editions (1808, 1809, etc.). Peter I was especially popular. A book of jokes about him was published many times. Anecdotes were published relating to Patriotic War 1812, for example, the book by F. M Sidelnikov “Anecdotes of the most noteworthy incidents that happened during the current war with the French” (1813). This kind of publication contained legends composed mainly among soldiers. The first consolidated (and, in fact, the only so far) collection of legends was M. N. Makarov’s book “Russian Legends” in three parts, published in St. Petersburg in 1838-1840. It contains a variety of material, but nevertheless there are also folk legends. In the XIX - early XX centuries. legends were published mainly in magazines that paid attention to Russian history: “Historical Bulletin”, “Russian Archive”, “Conversation”, as well as in regional collections. Publications were published by E.V. Barsov, N.Ya. Aristov and others. The legends were also included in collections of fairy tales. Thus, D. N. Sadovnikov’s book is called “Tales and Legends of the Samara Region” (1884). The legends were published in the ethnographic magazines “Ethnographic Review”, “Living Antiquity”, “Siberian Living Antiquity”, etc. Russian folklorists began to collect legends more systematically after the October Revolution. Information about their publication is given in the well-known bibliographic index by M. Ya. Melts “Russian folklore”. Study of Russian historical legends in the 19th century. for the most part was a commentary on published texts. Actually, the research received almost no development. The most valuable are the article by N. I. Kostomarov “Traditions of the original Russian chronicle” (1905), the book by I. P. Khrushchov “On the Old Russian historical stories and legends of the 11th-12th centuries" (1878), article by N. Ya. Aristov "Legends about historical figures and events" (1880), article by A. Zachinyaev "On the epic legends of the Oryol, Kursk and Voronezh provinces." In these works an attempt is made to distinguish legends from others. prose genres folklore, determine the main plots and composition of the most popular heroes, establish the role of legends as a historical source. The study of legends has expanded significantly in Soviet time. K. V. Chistov developed the issue of classification of non-fairy tale genres folk prose and about their plot composition. S. N. Azbelev tried to distinguish between these genres in their relation to reality, V. K. Sokolova studied the typology of legends. Peculiar Ural legends were studied by V.P. Kruglyashova and A.I. Lazarev. A fundamental work is the book by V.K. Sokolova “Russian Historical Legends” (1970). The study by V.K. Sokolova is the first work in which the plots, cognitive, ideological and artistic value of legends are examined in detail, and what has been done in their study is summarized. The book clarifies the relationship of legends to other genres and the coverage of reality in works of this type. The researcher turns to the historical and comparative comparison of Russian legends with the traditions of others Slavic peoples and establishes important features of their relationship. V.K. Sokolova gave a classification of types of legends, showed the use of traditional material of legends and its adaptation to new social conditions. Unfortunately, the book does not discuss legends about Russian commanders (Suvorov, Kutuzov, Platov, Skobelev). Types of legends. Russian folk legends are heterogeneous. But attempts to give them a reasonable and harmonious classification were not always successful. The simplest classification was thematic, which, for example, is adhered to by S. N. Azbelev: “Traditions and legends, as a rule, are distinguished by topic - historical, toponymic, religious, demonological, everyday, etc.” . V. E. Gusev divides historical legends into “actually historical”, or legends about events, and “heroic”, or legends about persons. V.K. Sokolova rightly criticizes this classification, since legends about events and persons are difficult to distinguish: both legends about events and legends about persons can be historical, legends about both events and persons can also be heroic. V.K. Sokolova distinguishes two types of legends: historical and legendary. Explaining further what “legendary legends” are, she refers to them historical legends religious content and social-utopian legends, that is, it mixes two genres - traditions and legends. As for the legends themselves, we can accept the classification given by V.K. Sokolova, which divides them into two types: historical and toponymic legends. The first includes stories about historical events and persons^ cases associated with them, as well as about persons who participated in the events or met with historical figures. The second includes stories about the emergence of settlements (cities and villages) and their names, about places associated with the most important events.

Tradition is“oral chronicle”, a genre of non-fairy tale prose with an emphasis on historical authenticity. Legends are common in folklore different nations . The main purpose of tradition is to preserve the memory of national history. Historicism is determined by the staged state of folklore of a given ethnic group. Ancient legends are full of mythological ideas, while later ones depict reality in everyday forms, but they also necessarily contain fiction, sometimes even fantasy. Scientists highlight different groups legends: historical, toponymic, ethnogenetic, about the settlement and development of the region, about treasures, etiological, culturological. Often legends are divided into historical and toponymic, but all legends are historical (by their genre essence), therefore, any toponymic legend is also historical. The legends continue to exist in oral tradition. legends are always universally significant, the conflict is national or social, the characters are representatives of the state, nation, specific classes or estates. The general, typical in legend is depicted through the particular, specific. Legends are characterized by local confinement to a village, lake, mountain, house. Their reliability is sometimes supported by material evidence (the hero built a church, donated a thing). Events are centered around historical figures, who are most often presented in an ideal light. The plots of legends are usually single-motive. Summary (contaminated) plots may develop around the character, and cycles may arise. At the beginning or end of the story, direct characteristics and assessments of the hero are allowed, necessary for the image to be correctly understood, and acting as a general opinion (about Peter I: “Here is the king - so the king, he didn’t eat bread for nothing, he worked better than a barge hauler”) .

Tradition in the Russian repertoire

In the Russian repertoire one can highlight the most ancient legends, legends about the “just tsar”, legends about the leaders of popular movements, about robbers and treasures. The most ancient legends tell about the settlement of Slavic tribes and their ancestors. A large number of legends are dedicated to the struggle Ancient Rus' with external enemies. Legends about the “just tsar” are associated with the names of Ivan IV (the Terrible) and Peter I. There is a large group of legends about the relationships of Peter I with representatives of different social classes and professions. Legends about the leaders of popular movements (Ermak, Stepan Razin, Emelyan Pugachev) complement the utopian dream of the people about a “just tsar”. Legends of robbers and treasures were told everywhere in Russia. The image of the “noble robber” who robs the rich and stands up for the poor appeared in numerous local variations (Churkin, Roshchin, Soroka). Legends about the robber Kudeyar are widespread, reflecting the genetic connection of stories about treasures with mythology. The ancient layer of Kudeyar’s image goes back to a mysterious and powerful creature, the owner of the earth’s bowels and the values ​​​​hidden in them. The word “Kudeyar” itself means a violent rebel, a wizard. The legends about Kudeyar were used by N.A. Nekrasov in the poem “Who Lives Well in Rus'” (1863-77). There are recurring toponymic stories (about failed churches, cities). The plot of how the king pacified the raging water element is international (it was attributed to the Persian king Xerxes, and in the Russian oral tradition the plot began to appear in the legend of Ivan the Terrible and Peter I). In a number of cases, international legends reveal a typological commonality: throughout history they arose among different peoples independently of each other, generated by similar social, cultural and everyday conditions. Such were the legends about noble robbers(Robin Hood, Razin, Schinderhannes, etc.). And yet the event of legends is always depicted as single, complete, unique. At present, some national catalogs of legends have been compiled and the problem of creating a unified international catalog has been raised.

What is "Tradition"? How to spell this word correctly. Concept and interpretation.

Tradition Tradition TRADITION (Ukrainian - opovіdannya, German - Sage, French and English - tradition, Greek - paradosis, in popular terminology - “pre-syulshchina”, “byl”, “byvalshchina”) - “ folk tale”, more precisely, those stories and memories that are not included in the circle of genres that are clearly distinguished: epics, historical songs, spiritual poems, fairy tales, legends and anecdotes. P. is a term applied to works of oral creativity and, by analogy, transferred to corresponding works of literature (monuments of ancient writing that set out unreliable events). The purpose of folk poetry is to consolidate the past in posterity, therefore in the appropriate environment it is usually treated with a certain trust (unlike, for example, fairy tales and jokes, which are not believed in). The number of folk myths is unlimited, but according to their content they can be divided into several groups: 1. Mythical myths (see “Mythology”). These, in addition to stories about the gods, are stories about the sky and its phenomena, about the soul and body, about the struggle of spirits, about evil spirits, about the souls of the departed, about folk saints like Frol and Laurus, Friday, etc. 2. P. naturalistic: etiological legends about the origin of plants, animals, birds, fish, objects or their properties, about fantastic animals (Phoenix bird, Fire -bird, Leviathan), about wonderful peoples (one-eyed, dog-headed, Gogs and Magogs), etc. 3. Historical items, especially numerous. These include geographical legends (about the names of localities, cities, tracts: Kyiv from Kiy, Paris from Paris, etc.), about material monuments (treasures, monasteries, burial grounds, temples, etc.), about customs ( initiation rites among primitive peoples, marriage, funeral rites, etc.), about truly historical events (about the Tatars, about wars), about various historical figures (about Alexander the Great, Napoleon, Attila, Belisarius, Columbus, Joan of Arc), about the genealogy of nationalities or heroes (Franks from the Trojans, Danes from Odin, Rurik from Augustus, etc.), P. about mineral resources (for example, Herodotus about the wealth of the north in gold and amber off the coast of the North Sea). The class struggle captured historical legends into its whirlpool, making them either weapons of enslavement and deception of the oppressed classes (feudal legends about the Monomakh cap, the white hood, the nobility of the kings), or a focus for attracting sympathies, aspirations for liberation and a bright future among the oppressed classes (for example peasant P. about Stepan Razin, about Pugachev and other heroes of popular uprisings). October Revolution gave rise to a number of revolutionary legends about heroism civil war, about the Red partisans, about the leaders of the revolution, about the communists (Baku commissars, Chapaev, Dzerzhinsky, etc.), counter-revolutionary stories were also spread in a class-hostile environment (about the birth of the devil, the Antichrist, updated icons, etc.). A large circle of P., which widely captured not only the USSR, but also the peoples of the East, was caused by the heroic personality of V. I. Lenin. Folk P., reflecting the features of production, everyday, social and class relations different stages past, represent the richest historical source. Folk songs are preserved among the general population, but there are special experts on them, people who sometimes have an enormous memory. The very telling of folk stories is not an end in itself, but occurs when the occasion is appropriate at gatherings, get-togethers, etc. The existence of folk stories occurs in waves: sometimes the story freezes, then under the influence of a socio-political impulse it comes to life again. There are P. wandering all over to the globe(about the flood, etc.), there are narrow local P. Creative process the creation of P. continues to this day. Our ancient historical (chronicles, chronographs, paleas, etc.) and literary monuments (apocrypha, legends, stories, novels) are rich in literature. P. serves as a rich source of stories and images of the world fiction(For example " The Divine Comedy"Dante, "The Decameron" by Boccaccio, "A Midsummer Night's Dream" by Shakespeare, "Faust" by Goethe, "Pan Tadeusz" by Mickiewicz, "Evenings on a Farm near Dikanka" by Gogol and many others. etc.). Bibliography: I. Russian P. texts are scattered across collections of fairy tales and legends, for example: D. N. Sadovnikov, Fairy tales and legends of the Samara region, St. Petersburg, 1884; Afanasyev A.N., Russian folk legends, M., 1859, and Kazan, 1914; Shein P.V., Materials for studying the life and language of the Russian population of the North-West. edges, vol. II, St. Petersburg, 1893; Dobrovolsky V.N., Smolensk ethnographic collection, part 1, St. Petersburg, 1891. A large amount of texts and research on the history of the peoples of the USSR is found in folklore magazines and collections: “Living Antiquity”, “Siberian Living Antiquity”, “Ethnographic Review” , “Ethnographic Bulletin”, “Materials for describing the localities and tribes of the Caucasus”, “Ethnographic Collection”, “Izvestia Mosk. Society of Lovers of Natural History, Anthropology and Ethnography”, etc. II. Folk literature was collected and studied unevenly. Original publications: Grimm, Br., Deutsche Sagen, 2 Teile, Berlin, 1816-1818, 4 Aufl., 1906; Danhardt O., Natursagen, eine Sammlung naturdeutender Sagen, Marchen, Fabeln und Legenden, Lpz., I-IV, 1907-1912; Wehrhan K., Die Sage, Lpz., 1908; Paul H., Grundriss der germ. Philologie, Bd II, 2 Aufl., Strasburg, 1901-1905. See also Mythology.III. There is no bibliography of Russian P. They must be searched for in general bibliographies of folklore, for example: Brodsky N., Gusev N., Sidorov N., Russian oral literature, L., 1924.

Tradition- TREND, Qia, cf. Passing from mouth to mouth, from generation to generation, a story about the past, a legend. People... Ozhegov's Explanatory Dictionary

Tradition- in folk poetry, a narrative containing information about real persons and events...