WITH on my father's side my great-great-great-grandfather [Great-great-great-grandfather (~1730-~1800) → great-great-grandfatherLeonty (~1770-~1840) → great-grandfather Maxim LeontyevFaydysh's son (~1800-~1860) →grandfatherabaloneStepan Maksimovson Faydysh (1826-1898) → father Peter Stepanovich Faydysh (1854-1905)] he was a fine fellow, a handsome Zaporozhye Cossack. It was a troubled, wartime time in the 18th century, and he was captured either by the Turks or by the Crimean Tatars. There they cut off the tip of his tongue for disobedience, made him a slave and called him Fayda .
Having lived in a foreign land for quite a few years and spotted a beautiful Polonyanka or Turkish woman [This was a typical story. Writer Konstantin Georgievich Paustovsky(1892-1968), considered a descendant of the Zaporozhye Cossacks, wrote: “Before my grandfather became a Chumak, he served in the Nikolaev army, was in the Turkish war, was captured and brought from captivity, from the city of Kazanlak in Thrace, his wife - a beautiful Turkish woman " (Paustovsky K. “The Tale of Life.” Volume I. - M.: Modern writer, 1992. p. 10)] , my ancestor fled with her and settled in Ukraine. From that time on, our family of Faydyshes began. One old man who knew Turkish translated this surname as “I myself,” as if in Tatar Fayda means labial alphabet, mute, without tongue.
There was a relative who knew the whole history of the Faydysh, but, unfortunately, she had already died. From her stories I only remember that as a child she watched in admiration as the Faydysh Cossack brothers watered horses in blue zhupans with red sashes on the river,
and they then lived near Sumy in the city of Miropol. And the Cossacks of Miropol belonged to the Sumy regiment. And that’s why the surname of our ancestors was Faydyshi-Sumskie. [In 1816, the name Slobodskoye Cossack Army abolished, and the Cossacks were equal in rights to state peasants. COSSACK DICTIONARY-DIRECTORY, A.I. Skrylov, G.V. Gubarev] .
As children, we loved to unwind our grandfather's legendary sash. He was several meters away. Playing with his Turkish weapon was also not bad.
My great-grandfather Maxim Leontievich was engaged in the book trade in Miropol and was known as an expert in the book business. Eldest son Stepan [Preserved CERTIFICATE OF 1847, JUNE 2-DAYS: Hereby we testify that the Kursk province of the Sudzhansky district of the Zastatnaya city of Miropolya at the State Peasant Maxim Leontyev's son Faydysh son was born Stefan 1826 August 1st day and baptized on the same date, to whom were the successors of the Zastatny city of Miropol, residents of state-owned peasants Osip Ivanov, son of Mikhailichenko and Grigory Sumets, wife Ulyana Osipova, daughter; the sacrament of baptism was performed by Priest Roman Mirovitsky; This requirement is recorded in the registry book of the provincial city of Miropol of the Cathedral and Ascension Church on August 1, 1826 under No: 24 m. In which, with the attachment of the church seal and we sign the Miropol Cathedral-Ascension Church, Dean Priest Vasily ...] he sent to Moscow to expand the bookselling business.
From the side of my grandmother Lyubov Aleksandrovna Shmatkova, the wife of Stepan Maksimovich Faydysh, it was like this. She came from a wealthy Cossack family, Shmatko (Shmatkov). Her father, Alexander Shmatko, worked as a manager for a count in Ukraine and was married to an Italian from Venice, the governess of the count’s children. She was very beautiful: black eyes, blue-black hair. There were two children in the Shmatko family: Lyubov (my grandmother) and Nikolai.
One day, Alexander Shmatko was carrying money in a box, fell asleep and lost the box. He was an honest man, they believed him and forgave him for the loss of the box. However, he was deprived of the position of manager and left the count’s estate with his family. For the rest of his life, my great-grandfather Alexander Shmatko was very poor with his family. He and his wife died early, leaving their daughter Lyuba with her little brother Kolya in her arms.
Lyubov Shmatkova was beautiful and looked like her Italian mother: blue eyes and with a bluish tint, raven hair, carved nostrils. Her hair was so thick and long that she cut it in the middle and arranged it several times around her head in a basket.
1852-53 Faydysh family: Stepan Maksimovich with his wife Lyubov Alexandrovna and daughter Maria
It was here that my grandfather Stepan Maksimovich, being young and successful, won the heart of my grandmother Lyubov Alexandrovna, half-Italian, half-Ukrainian. When they got married, they already had a daughter, Maria. [Maria Stepanovna Faydysh, married to Voronin (1850-1914)].
In the middle of the 19th century, Stepan Maksimovich moved with his family from Miropol to Moscow and had book warehouses in Moscow. Trade in Moscow was going well: if in 1853 he - Moscow tradesman of Kadasheva Sloboda Stepan Maksimov sonFaydysh, then already in 1857 - merchant [“BOOK OF ADDRESSES OF MOSCOW RESIDENTS, COMPILED FROM OFFICIAL INFORMATION AND DOCUMENTS BY K. NISTREM” was reprinted and updated every year in the 19th century. We find for the first time in 1857: “ Faydysh Stepan Maksimovich, 3 guild merchant, Fri. part, in Sadovnik., Dolganov’s house.” Further in 1862: “ Faydyshev Stepan Maksimovich, 3 year purchase, Fri. h., Golikovsk. lane, Glebova village.” In 1863: " Faydyshev Stepan Maksimovich, 2 years of purchase, Yauz. h., 5 quarters, in Nikitsk. lane, Motyleva village No. 4.” In 1865 and 1866: " Faydyshev Stepan Maksimovich, 2 years of purchase, Yakim. part, 5 sq., in Mal. Ustinsky lane, Yagodnikova village.” In 1867 and 1868: " Faydyshev Stepan Maksimovich, 2 year purchase, Fri. part, 2 quarters, in Ovchinniki, Sherupenova village"].
Family of Stepan Maksimovich FAYDYSH according to the 10th revision of 1858. In the book Naydenov N.A. "Materials for the history of the Moscow merchants." T.5-9. M.1887-1889 according to the 10th revision of the Kadashevskaya Sloboda, under No. 101 we find: 1858 February. 28 - 3 guild merchant Stepan Maksimovich Faydysh 31; from 1854 from the burghers; he has sons: Peter 4; Stepan 2 1/2, he, Stepan Maksimovich: wife Lyubov Aleksandrovna 26, daughters Marya 7, Alexandra 6 m. (Orthodox)
The children in the family of Stepan Maksimovich and Lyubov Alexandrovna Faydysh died one after another. Of the eighteen, only three remained: Maria, Peter (my dad) and Stepan. All were distinguished by brilliant abilities.
There lived a family on the Canal (it was said Ditch) . [Water drainage channel- built in Moscow in 1785 to combat floods and forms a kind of loop that turns one part of Zamoskvorechye into an island. Channel (or ditch, as it is called in Moscow) begins at the Babyegorodskaya dam (the dam maintains a high water level above the Cathedral of Christ the Savior) and ends with a lock below the Krasnokholmsky bridge. (“Around Moscow” Reprint reproduction of the publication by M. and S. Sabashnikov from 1917. M. 1991. pp. 307-308)]. We lived happily, although Stepan Maksimovich was a tyrant. His character was heavy and domineering. He raised his children strictly: he woke them up at six o’clock in the morning, and if they didn’t get up, he brought a burning candle to their heels. Children had to sit silently at the table. If anyone spoke, he hit him on the forehead with a spoon, saying: “ Stupid aspen forehead" He loved to party, he was tall, straight and thin. Once, while locking the warehouse, I forgot little Petya (my dad) there, and he spent the whole night in cold and fear and froze his cheeks.
1872 Lyubov Aleksandrovna Faydysh, née Shmatkova
His wife quickly gained weight - she was very obese, and she and her grandfather traveled in different cabs. Once she fell through, while pregnant, in a bathhouse from the top shelf, but remained alive. She was very expansive. Once at an evening some “godfather” seduced her, but Lyubov Alexandrovna took a fork and pierced her chest, saying that she would rather die than cheat on her husband. Our grandmother pronounced our surname: “ Khvaydysh" She cooked well and tasty. In the last photo the grandmother is a very plump woman. She died early from improper metabolism in the body. [In Moscow at the Danilovsky cemetery on the grave monument the following inscription: Lyubov Alexandrovna Faydysh, born Shmatkova, died on February 20, 1873. She lived for 41 years. Eternal memory to her. And her husband Stepan Maksimovich died on May 17, 1898. His life was 75 years old].
1874 Stepan Maksimovich Faydysh
Grandfather Stepan Maksimovich was married again after the death of his wife, but, it seems, unsuccessfully. In his old age he lived with us (with his father and mother), and then with his mother’s sister in the village of Cherkizovo on the Kazan railway. Stepan Maksimovich lived to be 70 years old and loved vodka. Grandfather’s Cossack thirst for heroism manifested itself in an active desire to help put out Moscow fires, often contrary to the wishes of the firefighters.
Stepan Maksimovich often recalled the past exploits of his Cossack ancestors, admiring the saber and pike attached to the carpet on the wall. Where now are his Turkish weapons, passed down from his ancestors, and the famous red sash-scarf, which we played in childhood, is unknown.
And my grandmother’s brother, Nikolai Aleksandrovich Shmatkov, was a shareholder in the Skorokhod Partnership, but I will tell you more about him.
ABOUT NIKOLAI ALEXANDROVICH SHMAKOV
E that uncle [- hereditary honorary citizen. Big. Kislovsky lane, building Kolokoltseva. (“All Moscow”. Address and reference book for 1901. Moscow. 1901. Suvorin’s edition.)] was a millionaire. He was one of the founders of the Skorokhod shoe factory and made capital from it.
His first wife died, leaving him a daughter, it seems, Nastenka. Aunt Marisha (Maria Stepanovna Voronina) raised her.
Suddenly he met an energetic German woman, Otton (or Oton), whom he married. She was frivolous and became infatuated with my handsome father. Maria Stepanovna did not like this noisy German woman, and she shared her suspicions with Uncle Shmatkov. And then he broke off all relations with dad, quarreled with Aunt Marisha, and continued to live with Oton. Had two sons from her: Alexandra [Alexander Nikolaevich Shmatkov- hereditary honorary citizen. B. Kislovsky, 4. Director of the Bolt and Co. Partnership, attorney at law. (“All Moscow” for 1916. Address and reference book of the city of Moscow. XXXIII year of publication.)] and Nikolai [Nikolai Nikolaevich Shmatkov- B. Kislovsky, 1. (“All Moscow” for 1916. Address and reference book of the city of Moscow. XXXIII year of publication.)] .
When dad got sick, Aunt Marisha turned to her uncle for help, since her mother Lyubov Alexandrovna (my grandmother) raised him. And as they said then, “brought to people” [Nikolai Alexandrovich Shmatkov, 2 merchant guilds. Prechistinskaya part, 5th quarter, in Gagarinsky lane, Schlippe village. (Moscow memorial book or address-calendar of Moscow residents for 1868... Moscow. 1868.)]. N.A. Shmatkov promised to help, but did not help enough, so the main contributions were made by Aunt Marisha - Maria Stepanovna Voronina.
Dear niece, hello to you!
I need to see you and talk about Pete [Petr Stepanovich Faydysh]. What to do with him. Come to Moscow to Ilyinka store A. Bolt and Co. against the merchant bank Trade in Rubber Products on Thursday the 20th of this month from 10 am to 12 noon. If you don’t have time, then come on Saturday the 22nd of this month at the same place, same hours, then we’ll talk about everything.
I saw I.K. Polyakov today and asked him about Petya, he promised to do what was possible. Let him get treatment, I’ll still talk to their accountant S., I don’t know what we’ll do. The people do not recognize the dry needs of others, they do not recognize their own responsibilities, they live on refusals. You don’t live and work, you don’t get paid - and there’s nothing to pay for. For their part, they are right.
I really regret that I left the service, and during the service I would have helped Peter a lot, but now what can you do when we can make ends meet only if we are prosperous? I'm heartbroken about this.
You said that you prepared 3 boys for the gymnasium, then I agree to pay for them. I think the fee is 60 rubles. per boy per year is only 180 rubles, and I can give Petya and others another 120 rubles. A total of three hundred rubles a year, which is what they asked for the date. If it is necessary, then I am ready to give it, but I cannot serve only with money, I cannot cheat and deceive - I have no head on my shoulders.
Goodbye. Kiss. Your uncle N. Shmatkov
Specific
After the death of N.A. Shmatkov, he left his entire fortune to his wife Oton, and after her death she left a joke amount to Uncle Styopa and nothing to us. Where the children are and what happened to them is unknown. His grave, a huge granite structure, went to work - on the embankment.
Sep 30 2006, 03:39 PM
Girls, a conversation about memory with my mother Ira prompted me to ask: do your families have all sorts of secrets, legends and traditions?
I have several of them. For example, my great-grandmother admitted to my grandmother that she gave birth to one son not from her husband, but from a loved one. Who he is is a secret behind seven seals. So in my ancestry there is a white spot of unknown origin and my ancestors along this line are unknown.
There are several more stories. Maybe I'll tell you later.
Maybe your families also have legends or their own stories? If these aren't skeletons in the closet, please share.
Sep 30 2006, 03:57 PM
Oh, Mrs.Adams, are you pulling the “skeletons out of the closets”? Aren't you afraid that they will all come to you?!
Sep 30 2006, 04:00 PM
Yes, I don’t have many closets in my house And they’re full of clothes So these skeletons will go begging around the world
Sep 30 2006, 04:25 PM
Well, then I’ll write, just a little later.
Yaroslav
Sep 30 2006, 06:39 PM
In our family, a legend is not a legend, in short, this is a story ..
My grandfather on my father’s side was the illegitimate son of the Vologda landowner Polyansky. As my father said, almost a count, but I don’t believe it, he likes to exaggerate... And my sister and I remember laughing that we have 1/8 “blue” blood.
There was some kind of unearthly love between him and the maid. There is an old photo of my great-grandmother - beautiful.. eh.. why am I not into it? I didn’t find her alive. Now I’m mastering Photoshop, I want to try to restore the photo a little.
After the revolution, the landowner left for the city of Paris, and his former maid remained here. Either he didn’t invite her himself, or she was for the revolution... We don’t know anything else about him; he didn’t keep in touch with his son.
The great-grandmother did not tell her children anything, she was secretive. It would be interesting to listen to her.
Sep 30 2006, 07:38 PM
My grandfather was a career officer. Born in 1900. Yes, these were difficult years for people and the country. Grandmother told me a lot about their life path. And about Stalin as well. I regret now that I could not write down the history of the formation and destruction of that period on paper. For me, my grandfather remained in my memory as an intelligent, persistent comrade, a real officer of that time. Hardening – lead. These feelings were conveyed to me by my grandmother and mother. But my relatives were silent about one thing: the great love of my grandfather at the end of WWII. In 1946, he left for another woman. But he did not leave his family (wife and two daughters). And one more unknown exists - my grandfather died under very strange circumstances in 1947 in the city of Ivanovo. There was a closed plant where he served. Something happened there and many people died. But I don't know what.
And on my father’s side, everything there is generally covered in darkness. They are repressed. And they were deported to Siberia. Dad's mother never said anything about this period of her life. The woman was domineering and strict.
Here are some very small everyday secrets. How strange, such a huge life fits into a few lines. And not alone!
P.S.: My husband also tells me that we are “blue blood”. Yes, there are many secrets.
Sep 30 2006, 08:19 PM
There seem to be no secrets, or maybe I’m not aware
My great-grandmother and grandmother with their daughter (my aunt) lived in Leningrad when the war began.
The plant where my grandfather worked, who at that time no longer lived with his grandmother, was evacuated.
The Germans were getting closer, but the worst thing was that no one knew about the blockade yet.
Nevertheless, the great-grandmother, who, unlike her grandmother, was a prudent and active woman, every day, coming from work, she went into the store and bought a couple of bags of cereal or sugar, took it home and buried it in the yard. And thus, she created significant reserves that allowed the three of them to survive the first, most terrible winter of the blockade.
When the opportunity arose, the grandfather came and took his daughter out, ex-wife and mother-in-law along the Road of Life. And, although after that they did not live together for long and soon separated, my dad was born
Oct 4 2006, 12:00 AM
Oh, I have such a “legend”, but it’s true.
My great-grandmother on my mother’s side was a stunning beauty. One day Grishka Rasputin himself came to them, I don’t know for what reason. He was then just in what is called his prime. As for the women's side, it is well known that he was a distinguished walker. He didn’t miss my great-grandmother either, he got up behind her and climbed, sorry, under her skirt. Grandma Lyubka, instead of throwing herself in front of him with her paws raised on her belly, moved a rolling pin between his eyes, causing sparks to fall.
Grishka was stunned, and then he respected her greatly and talked to her all night for life. Oh how.
Also, when my grandfather was working in Kolyma, someone managed to tell him that they would come for them at night and arrest the whole family. And the grandfather managed to quickly hide the whole family. And he left “on business”. I don’t know how it happened, but my grandfather never ended up in the camps...
And another fairly close relative of mine on my father’s side, something like a cousin or second cousin, was elevated to the rank of great martyr by the Russian Orthodox Church, because... was, it seems, if I’m not confused, a bishop and he was brutally tortured by the communists, demanding that he renounce everything that was sacred to him. But he did not renounce.
Oh, and also... When my grandfather on my father’s side was already very old, he suddenly discovered a second family and a daughter - almost the same age as my father. It turns out that he lived half his life like this - for two families. We even communicated with these people for a while, but things didn’t work out very well. It’s good that my grandmother didn’t live, she loved him, my grandfather, very much.
I recently read Olya Urban’s topic about her grandfather. I read it and caught myself in quiet envy: what a must! He told fairy tales, and in general, he was the kind of man who, when he was young, girls looked at very much.
Olya is the same age as my daughter. This means that my dad would be old enough to be her grandfather. My dad would also have been a good grandfather, but he has been dead for a long time. And I belong to a generation of children who basically only had grandmothers.
On the pages of our magazine, I have already told a little about my wonderful grandmother, but only in passing, using her life wisdom and advice from a traditional healer. It was in the article "".
To link the new story with the story in Cheremukha, I went looking for that article of mine, entering the word “grandmother” into the site search. You know, the search results for the site stunned me! At first I even thought that I hadn’t clicked the “search” button and was still on the main page.
The system gave me one and a half dozen pages, 6-7 articles on each! It turns out that in our articles, grandmother is mentioned even more often than mother. That's how grandmothers are! They played and still play a very important role, since we talk and write about them so often! It’s nice, because I’m a grandmother myself!
Family history
How many of you know your family history well? I heard a lot of things from my grandmother, but my childhood memory simply threw away almost everything as unnecessary, which is a pity. I still have one family legend, it was very unusual.
I knew that my grandmother’s mother, my great-grandmother, was crippled: due to a birth injury, from childhood she limped on both legs and walked, waddling like a duck.
This happened in Western Belarus, where almost until the revolution, peasants went to work as day laborers for the lords. The parents of the crippled girl did not send their daughter to work for the lords (there were no photographs in the 80s of the century before last, I am posting everything that I found).
From childhood, the smart girl was taught to do work that did not require great mobility, but did require perseverance: spinning, weaving and weaving. She, my great-grandmother and her daughter, my grandmother, taught this, I myself saw a spinning wheel, a spindle and a loom in a woman’s house.
One day, the headman walked around the village and announced near each yard that everyone should come out to harvest a large harvest of fodder beets, even those who usually do not go, even the sick, children and old people. A cart will be sent for them.
So my great-grandmother, then still very young, hobbled as best she could to the cart in the morning and went with everyone else to harvest beets. She couldn’t pull and put the beets into piles, so she, along with the rest of the same poor souls, was forced to cut the tops. Apparently, the work wasn’t going well, because the mistress-panna herself stopped near the grandmother and her “team.”
Long braids
The great-grandmother had long, long black braids, which, when she sat in the upside-down wind, came out from under the scarf and lay on the ground. Tarataika ran over one of the spits with her wheel and the girl screamed in pain. Panna didn’t understand anything, got scared, and hit the horse with her whip, also hitting the girl. Pan, the lady's husband, saw everything, but did not have time to do anything.
The girl's eye was also damaged by the whip. It did not leak, but was left blind and half-covered by the scar for life. It’s a bad thing: who needs a cripple who can barely walk, and who’s also blind in one eye.
Good gentlemen
But Panna turned out to be a normal person, one might even say, a good Christian. She generously gifted the family with money, and took the girl to her estate to work in carpet weaving.
My great-grandmother even managed to marry a very decent man and give birth to two daughters of the same age, one of them was my grandmother. By the way, my grandmother also had a thick black braid for a long time, tied into a knot at the back of her head.
I saw my great-grandmother’s carpets in our home for a long time. I’ll tell you a secret: one of the homespun carpets covered the washing machine in my mother’s bathroom, so while sitting on the toilet in the toilet, I memorized the patterned geometric weaves of bright and dark threads. This art, I tell you, is no match for a homespun rug made from leftover scraps! So many years have passed, but the carpet has not lost the freshness of its colors, it’s just that its threads have become shabby and thinned.
Introduction to witchcraft
My great-grandmother, living close to the master’s family, became familiar with some culture. For example, she learned to read fluently, her children were clean and neatly combed, and over time she became addicted to witchcraft and herbalism.
This knowledge did not fall from heaven to my great-grandmother. She did not study at universities and drew her first knowledge from ancient Polish calendars, which were kept for lighting stoves in the attic of the manor's house.
Another source of knowledge for the self-taught healer was an old book about medicinal plants, with pictures and descriptions, bought at the fair for a basket of cucumbers.
The woman was not too lazy to slowly hobble around the outskirts and collect herbs according to the descriptions, dry them in bunches and use the decoctions and tinctures of her fellow villagers.
But her most important mentor was an old gypsy from a camp who settled nearby in the forest for the winter. She claimed to be familiar with the ancient spells that her tribe had preserved for centuries.
It was from the old gypsy woman that my grandmother learned how to remove some skin diseases, remove warts and charm teeth. The husband did not approve of his great-grandmother’s hobby; he believed that it was unbecoming for a decent woman to befriend a gypsy.
But in the spring the camp disappeared, and the gypsy woman also disappeared. And my great-grandmother inherited the knowledge and skills, and then passed on to my grandmother, and I learned a little from her.
The inheritance of a Belarusian great-grandmother...
An old book, written, as I think, in Old Church Slavonic, because it contained not only yat, but also other incomprehensible letters and abbreviations, was hidden in my grandmother’s chest for a long time.
I don’t know where it went later, but it’s a pity that this rarity is! It was written in approximately the same ancient letters as in the picture 
But all the descendants of the great-grandmother along the female line inherited thick black hair, and the grandchildren male line- the flaxen-white hair of my great-grandfather, a tall Belarusian, a real “white Rusyn”.
Maybe my fair-haired Turkish granddaughter also, by some miracle, inherited light hair color from his great-great-grandfather, despite his black-eyed and black-haired mother, grandmother, great-grandmother and great-great-grandmother.
... and Tatar grandmother
I can’t help but remember, at least briefly, my red-haired Tatar grandmother, my father’s mother. She had white skin and clear brown eyes. A strange game of nature rewarded the Belarusian grandmother with a black suit, and the Tatar grandmother with a red suit. Unfortunately, I know almost nothing about my father's mother. Dad didn't tell, and I didn't ask.
I only know that she was married off at the age of 12, and at 14 she already gave birth to her first child, and that her fate was unhappy. It’s a pity, but I inherited nothing from my Tatar grandmother except the shape of my eyes.
Eh, what’s up: you could write a separate fascinating book about each of our grandmothers. And it has already been written, but not by us, but by someone invisible, written and stored somewhere forever. Just like our life.
At the same time, readers often think that writers mainly share what happened in their lives. But you can’t write about yourself all the time, it’s what kind of life you have to live to experience all this! Especially if it concerns the “Unknown” section. Therefore, taking this opportunity, I would like to thank my friends, relatives and just casual acquaintances who share with me their (or heard from someone else) stories. Sometimes, indeed, very funny things happen.
Once, while visiting a friend, I met a woman who had recently moved to Yakutsk from a northern region. This area once flourished as an industrial area, but in recent years, due to the closure of the mining industry, it has fallen into disrepair and has completely fallen into disrepair. Many residents of the regional center, abandoning comfortable apartments that no one wanted or could buy, left, so to speak, for the mainland. At first, these houses stood empty, then people who lived in worse conditions began to move in, often AWOL, without warrants. Many apartments are rumored to be still empty. And since a holy place is never empty, in those houses, according to this woman’s story, real ghosts settled. Moreover, they became so insolent that they appeared in broad daylight and even interfered in the lives of the residents. For example, an unsuspecting resident is standing and spinning minced meat for cutlets in a meat grinder, and suddenly a ghost appears behind her and asks: “With pepper, right?” And where should I add such a story? Who will believe me that this really happened? Not only do the ghosts come not during the hours, so to speak, of “their work,” but overtime, and besides, they talk, which, according to parapsychologists, is strictly forbidden to them, and most importantly: this is absolutely, absolutely NOT SCARY!
But, nevertheless, like an esotericist, I am collecting bit by bit, bit by bit, what can be used to write something worthwhile in this section. And you never know in what place you will hear something that you immediately say to yourself: “Oh, I need to write this!” For example, quite recently, sitting at a festive cheerful table, I heard one story.
Fight with an old ghost
This story took place in one of the Vilyui uluses. My friend was only two or three months old when in the village where they lived then several children fell ill with meningitis. At that time, there were no qualified doctors in the ulus, there was not enough medicine... Of course, the doctors at the district hospital did everything possible to save the children, but their forces were unequal. The children died one after another. At the hospital, the girl’s parents were told this: there was practically no hope.
Saddened, they returned home and saw that the two older girls were waiting for them on the street, sitting on the rubble. Several hectic days passed, the parents rushed to the regional center to the hospital almost every day, hoping that their little daughter felt better, but alas! Then one of them finally noticed that every time they came home, they found girls on the street. Apparently, the children were afraid to be left alone, without adults, in the house, which, by the way, they had just recently moved into. They began to ask: what’s the matter, someone scared you, what are you afraid of? It turned out that when there are no adults in the house, they see some little old lady who appears around the corner every time, and does not walk through the door like all people. The old woman is very angry, looks with an unkind look and constantly mutters something under her breath. The girls didn’t understand what she was muttering. Here, probably, it should be said that the family moved to Vilyuysk, my mother’s homeland, from an industrial area, the children grew up with Russian children and did not understand Yakut well.
The adults themselves did not hear or see anything, until one day an incident occurred, after which the head of the family from an atheist overnight turned into a believer.
The day before, the man worked the night shift and slept during the day. There was no one in the house. And then he dreams horrible dream. From the far corner, which his children were so afraid of, a little old woman suddenly appears in ancient Yakut clothes, with a blue scarf tied on her head. The old woman comes up to his bed, looks at him for a long time... and begins to climb on him. Just skin and bones vertically challenged, and sat down astride, as if some kind of boulder had been piled on top - she couldn’t breathe or turn around. He seems to have woken up and wants to ask: who is she, what do you need from us? But the voice seemed stuck to the larynx, and the man could not utter a sound. He wants to throw the evil old woman onto the floor, who seemed to mumble something: they say, I came for your youngest daughter, for her soul... Then the man became very angry, he somehow managed to get out of bed. And then a real fight to the death took place between them. He understood that his daughter’s life was at stake: if he lost in this fight, the old woman would take the baby’s life. Therefore, at all costs he must defeat her! And he defeated her. The old woman, hissing with anger, retreated into a corner and melted there. When the friend’s father came to, he discovered a terrible mess in the room - which means he had not slept at all, and all this really happened. That's when he believed his children. Soon they moved from there to another house.
By the way, my friend’s mother also saw this old woman on the same day. She was on duty at the patient's bedside and accidentally fell asleep. And she dreams of how the door opens and a little old woman comes in wearing a blue scarf tied low on her head and covering her entire face. She begins to scurry around the entire ward, as if looking for someone. She approaches all the beds one by one, but they are already empty, so she mutters: “I already took it here, and I took it here...” Then - oh horror! - she approaches the bed, where the only living child is lying, and stretches out her bony hands... Then for some reason she pulls them away and clearly says: “No, it’s too early for her to be with me...” The mother woke up in horror, touched her forehead daughter, who was always hot, and felt that the temperature had gone away. The doctor on duty, having examined the girl, was very surprised that the disease had suddenly subsided, the crisis had passed, and the girl was recovering. The only one of all the sick.
This incident remained as a family legend, which was told to children when they became almost adults.
Ghost Savior
And this family legend was told to me by a young woman. When she was in the 11th grade, during the Christmas holidays, she asked to visit a friend for an overnight stay. A friend lived in the same house, only in a different entrance. The girls first, as usual, told their fortunes a little, then talked for a long time and went to bed quite late. My friend quickly fell asleep, but for some reason she couldn’t sleep. She tossed and turned in bed for a long time and only fell into a heavy sleep in the morning. And she dreams that a door opens and her late father, who died in a car accident when she was little, comes in. He seems to be very excited about something and, without any further words, begins to wake her up: go home! Now! She wakes up from fright and cannot come to her senses for a long time. It’s already dawn in the room and, of course, there is no one. She turns over on her other side and tries to fall asleep, but sleep does not come. My father’s demanding voice clearly sounds in my head: “Go home!” And she decides to go home, fortunately that he is nearby. The girl quickly gets dressed and runs home, opens the door with her key and enters the apartment.
“I still remember this moment,” she says later. – The house was quiet, clean, you could hear the water dripping from the tap... But at the same time there was something depressing, some kind of smell of trouble and loneliness, so to speak. Without taking off my shoes, I run into my mother’s room. She turned to the wall, sleeping. I turn her towards me, and her unnatural pallor catches my eye. With a cry: “Mom, mom!” I start to wake her up and can’t get her to wake up. I run to a neighbor with whom my mother was friends, she comes running and calls an ambulance. Mom is taken to the hospital, and only then do I find out that if I had come, as usual, at lunchtime, they simply would not have had time to save her from a stroke.
PHILOLOGY AND CULTURE. PHILOLOGY AND CULTURE. 2016. No. 4(46)
UDC 81 "27:398(470.56)
FAMILY LORD AS A REFLECTION OF THE IMAGE OF THE ERA
© Larisa Ilyina
THE IMAGE OF THE EPOCH IN FAMILY STORIES
The image of the epoch as a description of people's lifestyle and activities, their environment and surroundings, characteristic features of their communication and behavior in certain regions of our country has received little attention. Passed from one generation to another, family legends are stories about family members and events connected with them. They are within the framework of language, culture and history, thus being of special interest for those who study the image of the epoch. Besides rich factual material, family legends contain information about the respondent"s background knowledge, which is manifested in his or her understanding and interpretation of the historical, cultural and national reality of the described events, transmitting the image of the epoch. The author points out the following characteristic features of the image of the epoch: material (geographical, historical, technical objects, and household items) and ideal objects (historical dates, traditions and their description, names, dates and facts about events known only to the narrator). All these can be found in family stories.
There exists a tradition of keeping records of individual family stories: Byzantine and Roman Chronicles, medieval chronicles, Russian genealogies, Polish and Western Ukrainian silva rerum. The purpose of our research is to study family legends of the people from Orenburg and the Orenburg region. We conclude that the respondents" interest in the history of their family tends to decline depending on age.
Keywords: legend, family stories, image of the epoch, features of the image of the epoch, verbal work.
The image of the era as a description of a number of established forms of life and activity of people, their habitat, the environment, characterizing the peculiarities of their communication and behavior in certain regions of our country, has not been studied enough. Family legends - stories about members of one family and events related to them; beliefs and legends passed on from one generation of a family to another are within the framework of language, culture and history and are thus of particular interest for studying the image of the era. In addition to rich factual material, family legends contain information about the background knowledge of the respondent, which is manifested in the understanding and interpretation of the historical, cultural and national realities of the events described and conveying the image of the era. The author considers the signs that carry information about the image of the era to be material (geographical, historical and technical objects, household items) and ideal objects (dates of historical events and their descriptions, descriptions of traditions; names, dates and descriptions of events known only to the narrator) contained in family legends.
Despite the existence of a tradition of keeping records of the history of individual families, including Byzantine and Roman chronicles, medieval chronicles, Russian genealogies and generational paintings, Polish and Western Ukrainian silva rerum, the study, the purpose of which was to study the family traditions of residents of Orenburg and the Orenburg region, reveals a trend of declining interest among respondents to a story of sorts depending on age.
Key words: legend, family legends, image of the era, signs of the image of the era, speech work.
The image of an era is a multifaceted concept that has become widespread, but does not have an unambiguous interpretation. Most often, this concept is found in art historical scientific discourse, where numerous works are devoted to the study of the image of the era of a specific historical figure (for example, the image of the era of Ivan IV), or a period of time marked by outstanding events (the image of the revolutionary
era), or the image of the era presented in the works of artists (the image of the era in the poetry of A. A. Akhmatova).
An image in the broadest sense is a form of representation of something, the result of the reconstruction of an object in the human mind; a concept that is an integral part of philosophical, psychological, sociological and aesthetic discourses.
In philosophy, the image is one of the leading concepts of materialist dialectics, the form of existence of the material in the ideal, the form of a complex generalization of the subjective and objective. In the Middle Ages, in religious philosophy, the image of God acted as a projection of a certain essence that constituted man himself. In "The Tale of Bygone Years" ancient Russian chronicle XII century, the image is often used as a synonym for an inappropriate external appearance - “in the image of a bear” [The Tale of Bygone Years, p. 56].
The image is opposed to the thing, the image is objective in its content to the extent that it correctly reflects the thing, but the image of an object never exhausts the entire wealth of its properties and relationships: the original is richer than its copy. Also, the image is contrasted with the symbol: “... a symbol indicates that the image goes beyond its own limits, the presence of a certain meaning, inseparably fused with the image, but not identical to it [Berdyaev, p. 250]. Thus, the image is an expression of meaning [Averintsev, p. 155-161].
The image in epistemological discourse is directly related to semiotic-linguistic means of expression - from visual signs to conventional signs-symbols in modern science [New Philosophical Encyclopedia].
In psychology, a mental image is the result of the subject’s abstracting activity, a way of representing an object to the subject. In the sensory data of the image, external properties, connections, spatio-temporal relationships of objects are reproduced, which are determined by direct interaction with the subject [Galperin, p. 138].
Currently, work with large amounts of data is carried out by computer technology, and information technology forces us to rethink many concepts in a new way. Thus, in the description of information systems, an image is a reproduction of an object, any information about it or its description, similar in structure, but not identical to it; an image is an order, method, organization of data.
In sociology, the concept of lifestyle (lat. modus vivendi) is used as a firmly rooted form of a person’s existence in the world around him, manifested in his activities (labor, educational, social), in his interests and beliefs. modus vivendi - Latin expression, originally denoting a preliminary agreement between parties who agreed on the possibility of the existence of any adverse parties nearby. Often modus vivendi describes informal and temporary
agreements in political affairs; conditions and method of peaceful coexistence.
An era in historical space is always less than an era. An era is a long period of time marked by significant events. The ancient Greek epokhts meant a delay, a stop in the counting of time, a significant moment [Vasmer, vol. 4, p. 454].
In the modern understanding, an era is a period of time allocated according to one or another characteristic phenomenon or event. There are many phrases included in scientific discourse: the era of feudalism, the era of Peter the Great, the era of the great geographical discoveries, each of which is revealed in the minds of native speakers with a number of connotations.
The image of an era in our study is the reproduction in an oral or written story of a number of established forms of individual, group life and activity of people, their habitat and environment, characterizing the characteristics of their communication, behavior and way of thinking and thereby indicating a certain time period.
The image of the era is recorded in scientific and artistic texts and manifests itself in material and ideal objects. The description of material or ideal objects reflecting the image of the era is contained in the texts that a person creates. The study of the reflection of the image of an era becomes the result of a targeted study of an array of texts, in which it is important to record every insignificant, even accidental, mention of an object in the text. We include the following as material objects mentioned in texts that carry information about the image of the era:
Geographical objects (continents, countries, cities, streets, seas, rivers, mountains, etc.),
Historical objects (historical and cultural monuments),
Technical objects (equipment, transport, communications),
Household items (furniture, clothing, food);
to ideal:
Dates of historical events and their descriptions,
Description of traditions, customs, well-known holidays,
Names and characteristics historical figures,
Names, dates and descriptions of events known only to the narrator and significant only to him, but containing characteristic features of the era.
Any texts, regardless of the purpose of their creation, contain explicit and hidden indications of belonging to a particular era. Among the many texts, of particular interest is the study of family legends, which reflect, on the one hand, the image of the era, the history of the country, and on the other, everyday life and the unique shades of intra-family relationships.
We have set a goal to collect and study family legends of residents of the Orenburg region. The main difficulty associated with the study of family legends is their predominantly oral nature, that is, with the departure of representatives of the older generation, family legends are forgotten. Therefore, we are trying to attract the attention of the younger generation to the problem of preserving family traditions, not only so that they record oral stories that “live” in families, but also think about preserving the memory of the clan and family values and heirlooms.
In the process of communicating with the target audience, we came to the conclusion that the preservation of family traditions, as well as the systematization of family archives, is not a tradition that has become firmly established in the everyday life of the modern Russian family. Most often, families keep photographs, less often letters and postcards, souvenirs; With the development of technology, photographs are being replaced by video recordings, and all this needs to be systematized. But the main goal of searching and recording family legends and working with family archives is to awaken the interest of our contemporaries in family history, to arouse a desire to learn the life history of great-grandparents, to restore old or create new family traditions, to restore the connection between generations.
We consider each family legend as a speech work that is created in the process of a specific speech act and is part of discourse. Family legend is an integral unit verbal communication, a speech segment characterized by intonation and semantic completeness.
Family legend belongs to the sphere of speech, since it:
Intended for a specific recipient (listener and reader);
Spoken (or written) at a specific point in time and for a specific purpose;
Correlates with a certain fragment of extra-linguistic reality;
Performs a certain communicative function - conveys a message about this situation;
It is appropriate in a given speech situation under given communication conditions [Moiseeva, p. 21].
Of interest is the study of family legends within the framework of the study of speech activity as a process and a speech product as the result of this activity. The object of our research is the texts of family legends of the Orenburg region that we collected and recorded as verbal informative units with pragmatic and functional qualities.
Tradition in general is an oral interesting story or instructive story passed down from generation to generation. In philology, tradition is defined as one of the varieties folk art, a genre of folklore, an oral narrative containing information about real persons and events.
Etymologically, tradition is defined as the action of the verb transmit (betray) in the meaning of “bequeath, transfer to posterity by custom or law.” Tradition is a story, narration, memory of an event, passed down orally from ancestors to descendants; teachings, instructions, rules of life, passed on from one generation to another; belief, commandment, covenant [Dal].
A legend, often arising from an eyewitness account, is subject to free poetic interpretation when transmitted, and in this sense it can be compared with a legend [Big Encyclopedic Dictionary]. Researchers note one of the outdated values the concept of “tradition” is tradition, traditional establishment, order, rule.
Traditions related to the history of a country or people are closely intertwined with myths and folk epics, are reflected in proverbs and sayings, individual sayings of legends become catchphrases, awareness of the origin of which may gradually be lost by native speakers of the language and culture.
Legends are the most valuable sources of information for historians, philologists, and linguists. European scientists in the 19th century, following the German historian Johann Droysen, divided all research materials, that is, the entire variety of products of purposeful human activity, into historical remains and historical legends [Droysen, p. 113].
The tradition of recording and preserving the history of individual families goes back to the chronicles (Greek.
Xpovoç - "time") - historical descriptions of events in chronological order that appeared in the late Roman Empire and developed in Byzantium and Western Europe.
In the Roman Empire, yearly records of events were also called annals (Latin annus - “year”). In the annals, along with records related to the life of a city, region or country, the life path of individual historical figures was described in detail. For example, the biographical work of the Roman historian Eusebius of Caesarea (Greek Euosßtog o Katoapsiaç; 264-340) “The Life of Constantine” is known, which is a biography of Emperor Constantine I, the founder of the Byzantine Empire, with whom Eusebius of Caesarea was personally intimately acquainted. The work of Tacitus (lat. Tacitus, 55-120) “The Life of Gnaeus Julius Agricola” is widely used as a source of historical and biographical information.
In addition, noble Roman families invited literate people to keep records of all family members. Plutarch, at the very beginning of his “Comparative Lives,” writes: “I happened to begin work on these biographies, fulfilling someone else’s request, but continue it - and, moreover, with great love - for myself: looking into history, as if in a mirror, I try to change for the better own life and arrange it according to the example of those whose virtues I tell about” [Plutarch].
Russian Soviet historian N.I. Radzig in his work “The Beginning of the Roman Chronicle” writes: “The Romans were very scrupulous about the good name of their family, and therefore it was already their custom early on to record the most important family incidents” [Radzig, p. thirty].
Keeping chronicles, chronicles, and compiling biographies continued everywhere in the Middle Ages. The French Augustinian monk Father Anselm (French Père Anselme, in the world Pierre Guibours) developed a scheme for transmitting information about kinship using a system of numbering generations and individuals - a generational list or pedigree. Unlike the genealogical tables known at that time, in which family ties were displayed graphically (using brackets, lines, horizontal or vertical placement), generational paintings contributed to the preservation of more detailed information about individual members of a particular family.
generations of paintings of the Lorraine house of Chatenois (German Haus Chätenois) and the Italian dynasty of the Duke of Savoy (Italian Duca di Savoia), later the “Palace of Glory” was published - a collection of genealogies of the great families of France and Europe.
In Ancient Rus', Byzantium, Serbia, Bulgaria historical works, corresponding to Roman chronicles, were called chronicles and chronographs. The chronicle was a more or less detailed record of historical events by year. The recording of the events of each new year in chronicles usually begins with the words: “in the summer...” (that is, “in the year...”), hence the name - chronicle. In Rus', a tradition has developed of maintaining special office documents - genealogical books or genealogies, in which the Duma clerks entered generational records of noble families. Genealogical books were used to compile certificates in local disputes. They are valuable documents for genealogical research.
The first handwritten genealogical books appeared in the 40s of the 16th century. It is known that in 1555, by order of Ivan the Terrible, the “Sovereign Genealogist” was created. In 1682, the Chamber of Genealogical Affairs was formed, the main purpose of which was to create genealogical books of the entire nobility. On the basis of the “Sovereign’s Genealogist”, the “Velvet Book” was created in 1687, later, in 1787, a Russian journalist and public figure N.I. Novikov published one of the lists of the “velvet book” entitled “Genealogical book of princes and nobles of Russia and those traveling abroad.”
In Poland and Western Ukraine in the XVI-XVIII centuries. silva rerum were widespread (Latin - forest of things, in a figurative sense - “a random collection of heterogeneous objects”); a certain type of household book, household chronicle, which was kept and preserved by many generations of noble families. The books that have survived to this day contain records of current events, letters, political speeches, copies of legal documents, gossip, jokes and anecdotes, financial documents, grain prices, philosophical reflections, poetry, and genealogical tables. Among the Polish and Ukrainian gentry, silva rerum were considered as diaries or family memoirs, among other entries they included descriptions of events and family traditions; silva rerum were not intended for a wide audience, much less print, but sometimes some books were lent to family friends, who were even allowed to add comments to the entries. Some of them had
more than a thousand pages, Z. Gloger (Zygmunt Gloger) quotes a book of 1764 pages, but the most common size is from 500 to 800 pages (^^er, 1896, p. 318).
Genealogical books and family diaries contain rich material for studying the connection between language and the social conditions of its existence; these sources have been actively studied and are currently being studied by historians, bibliographers, and philologists.
However, the stories of individual families - less famous, ordinary people- were practically not considered, so we set a goal to identify current state and traditions of maintaining family business records, ways of maintaining family archives, as well as preserving various traditions in families of the Orenburg region.
We consider family legends as stories about members of one family and events that occurred in the recent or distant past and associated with its members; family beliefs and legends kept in families and passed on from one generation of the family to another, both in oral transmission and recorded in writing [Ilyina, p. 69].
According to the definition of the image of an era proposed above, we will consider such facts as its characteristic features such as the mention of geographical, historical or technical objects; household items (material objects); mention of dates, description of historical events, traditions, customs, well-known holidays; mentioning the names of historical figures, names, dates and events known only to the narrator, but containing characteristic features of the era (ideal objects).
Considering a family legend from the standpoint of linguistic pragmatics, based on an analysis of the content of the family legend and its meaning, we can draw a conclusion about the author’s background knowledge and his mastery of mood forms, modal words and constructions, and deixis forms.
Also, when analyzing the collected materials, we intend to record: the degree of preservation of the tradition (the interviewee recalls the legend immediately or he needs to talk with other family members; names and dates are indicated relatively accurately and confidently); the legend is associated with members of a family or village, locality; use in retelling outdated words and expressions; use of foreign words and expressions (possibly distorted) when retelling; the conditionality of the use of outdated or foreign words (they are the ones that
put the essence of the legend); repetition of one storyline in several legends.
Here are several family legends collected during a survey and questionnaire among residents of Orenburg and the Orenburg region, which contain vivid examples of reflecting the image of the era. The first legend (1) is recorded from the words of the respondent. Legends (2), (3), (4) were compiled by the respondents themselves; the handwritten texts of the legends are kept by the author of the article. The texts of family legends (1), (2), (3), (4) are published here for the first time.
(1) Dubrovkin Yuri, born in 1962, Orenburg region
“Comrad, bonjour, so va?”
My parents were friends with the Salnikov family when they were young. Nikolai Salnikov was a very insightful person; in the 1970s he worked in Guinea, and at that time traveling abroad was rare for us. Nikolay worked as a BelAZ driver during the construction of a large plant, which he led Soviet Union. Nikolai brought us many gifts from Guinea: for example, dry yeast (an amazing form of a familiar product for that time), an African mahogany mask, and coconuts. And there are many more stories about Guinea, about the indigenous people of the country and their culture. One story about the greeting ritual was often repeated by my father.
Guineans, meeting with Soviet workers, asked “Comrad, bonjour, so va?” ((distorted French - I.L.) Comrade, good afternoon, is everything okay?); after listening to the answer, they asked: “How is your father doing?”; Having again listened to the answer, they asked: “How is your mother doing?” and so on in order about all relatives. And every day there is a greeting ceremony and endless questions “How are you?” were repeated. Nikolai, after several days in Guinea, did not wait for the questions “How is your father doing?”, “How is your wife doing?” etc., and immediately after the Guinean’s first question, “Comrad, bonjour, so va?”, he said: “Everything is fine with me, and everything is fine with my father, and everything is fine with my mother, my wife and children, too, and everything is fine with my grandfather and grandmother, and with my aunt...” Nikolai told this with humor and everyone laughed.
In this legend, the image of the era is reflected quite clearly: firstly, the geographical object is mentioned - the Republic of Guinea; secondly, historical and technical objects - construction carried out by the Soviet Union, the BelAZ truck; thirdly, household items - gifts and the characteristics of one of them, causing surprise - dry yeast. The tradition of bringing gifts is also mentioned, and significant characteristic of the time described - trips abroad were rare. Specific dates are not mentioned, but the description of historical events suggests that the speech
refers to the time period 1961-1977, when the Soviet Union provided economic and military assistance to the Republic of Guinea after its declaration of independence in 1958 [Great Soviet Encyclopedia, vol. 29, p. 79].
Significant place in the legend there is a description of the tradition - the ceremony of welcoming the Guineans. The climax - the unexpected reaction of a foreigner to a local tradition - can be explained from the standpoint of theory intercultural communication as the unwillingness of the Soviet citizen to participate in intercultural dialogue.
In addition, in this legend we encounter a distorted phrase in French.
(2) Gerling Maria, born in 1997, Orenburg, student of the OGPU.
How my great-grandmother searched for her son
When my grandfather was little, his mother (my great-grandmother) Olga Fedorovna Shnarr worked as a doctor in Uzbekistan. There was a lot of work, and she had to stay in the hospital for days; she left her son Ivan (my grandfather) with a friend. And then one day she returned home, but her son and girlfriend were not there. A friend left her a note: “You may still have children, but I no longer have them. Vanyushka became like a son to me. Goodbye". My great-grandmother did not stop searching for her son for 3 years. Because of this, she even refused surgery, which subsequently affected her health. After some time, Olga Fedorovna went to a call in a distant village. As always, from the moment her son disappeared, she began asking everyone if a woman with a child had come to the village. She was told that she came and stayed to live here. Olga Fedorovna was shown the house where this woman lived. When Olga Fedorovna entered this house, my grandfather immediately recognized her and shouted “Mom!” My great-grandmother took her son, and with her ex-girlfriend she didn't date again.
In this legend we find a mention of a geographical entity - the Republic of Uzbekistan and an implicit description of historical events: “grandmother worked as a doctor in Uzbekistan.” Comparing this fact with the age of the respondent, we can assume that Olga Fedorovna’s family was evacuated to Uzbekistan during the Great Patriotic War. The mention of the fact “she left her son with a friend” indicates a widespread Soviet time solving the problem of “who to leave the child with.”
(3) Alina Altukhova, born in 1995, student at OSU.
Grandma's photo
My grandmother was born in August 1941. This was the beginning of the Great Patriotic War, when the country experienced terrible hardships. Hunger and poverty existed in almost every family. But no matter
life went on less, children were born, as in peacetime, people wanted to live as decently as possible.
Grandmother recalled that one day her parents decided to do family photo. This photograph is kept in our family - she and her sister are standing against the backdrop of simple furniture, with white bows, in modest dresses, very thin. But the most surprising thing for us, grandchildren living in a different time, was that the sandals that grandmother and her sister were wearing in the photograph were borrowed from neighbors only for the time being to take the photo. After this, the shoes were returned. During the war years, decent shoes were a luxury and were only available to wealthier families.
Here we find an indirect mention of a technical object - a camera, a description of the tradition of taking “family photos”, a description of household items (furniture - simple, dresses - modest, sandals - borrowed from neighbors). The respondent mentions the date of birth of his grandmother and a historical event - the beginning of the Great Patriotic War. The legend describes the wartime: “people wanted to live as decently as possible” and a description of a specific case: in order to photograph children, shoes were “borrowed” from neighbors, which indicates the poverty of ordinary people during the war, the presence of “wealthy” families and mutual assistance neighbors.
(4) Didenko Dasha, born in 2002. Orenburg, student of an Orthodox gymnasium.
How my great-grandfather herded geese
My great-grandfather lived in the village of Tashla. As a boy he herded geese. In the morning he drove them to the pond, and in the evening he drove them back to the village. And suddenly the geese began to disappear. Every day my great-grandfather brought fewer and fewer birds to the village.
The truth was revealed unexpectedly. One fisherman was sailing on a boat and noticed how, next to the swimming geese, a huge creature emerged from the water and in an instant pulled the fat goose to the bottom.
Fishermen from the village set up nets, and a couple of days later a huge catfish fell into them, feeding on geese. The catfish was so huge that it was transported on a cart, and its tail hung down to the ground.
The legend mentions a geographical object - the village of Tashla; technical objects - cart, boat, nets; tradition is to herd geese. This legend is difficult to attribute to a specific time period, since these signs can serve as characteristics of the rural way of life in Russia in the 19th-20th centuries. The story about huge fish described in the legend is a fairly common plot as
folklore works and everyday novels.
We also note that family legends as speech works contain information about the background knowledge of the respondent, which is manifested in the understanding of historical, cultural and national realities and the interpretation of the events described. Generalizing information about respondents’ proficiency in forms of deixis, mood, modal constructions, and in some cases about proficiency in foreign languages requires taking into account such indicators as age, education, position held, place of work, place of residence.
To date, we have collected about 200 family legends, each of which contains information about the time period being described and conveys an image of the era.
Thus, material objects are mentioned with the following frequency:
Geographical objects - in every third family legend (~ 33% of total number studied legends);
Historical objects (historical and cultural monuments) - in every seventh (~ 14%);
Technical objects - in every fourth (to 25%);
Household items (furniture, clothing, food) are found in almost every legend.
Ideal objects:
Dates of historical events and their descriptions are in every seventh legend (~ 14%);
Description of traditions, customs, well-known holidays - in every second (“50%)”;
Names and characteristics of historical figures - in every tenth (“10%)”;
Names, dates and descriptions of events known only to the narrator and significant only to him, but containing characteristic features of the era - in every second (“50%).
In addition, the first results of the study of family legends suggest that young people aged 17-20 years living in Orenburg and the Orenburg region know little about the life of previous generations of their family, do not know family legends or do not recognize them as such, and do not respond to an invitation to talk with other members of your family in order to find interesting stories. Moreover, representatives of this age group they do not always realize the value of preserving family history and family traditions.
Representatives of the age group 10-16 years also know little about the life of previous generations of their family, but they are more willing to respond to
an offer to talk with other members of your family in order to find interesting stories. The youngest respondents (10-12 years old) more often recall stories with elements of “miraculous” or mystical content.
Representatives of the older generation (over 30 years old) remember many stories related to various events in the lives of several generations of their family, but do not purposefully collect and preserve information about their family.
Thus, family legends as speech works are within the framework of the language and are rich material for observing and studying the structure of the language and its elements, as well as the speech behavior of native speakers. Family legends, like a mirror, through the history of individual families and entire generations, reflect the history of the country and convey the image of the era. In addition, family legends - stories, were, legends kept in families are of great value for preserving the memory of the family and instilling respect for family values.
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