The oldest science on Earth is the science of raising children. Ethnopedagogy is a folk science about raising children. It existed among all the peoples of our planet, without it not a single people could survive and survive. The first researcher who developed and singled out ethnopedagogy as a science was the Chuvash scientist Volkov Gennady Nikandrovich.

Ziche drank. In Chuvash culture, there is the concept of ziche pil - seven blessings. It was believed that if a person corresponds to these seven blessings, then this is a perfect, well-mannered person. In different legends and records there are different references to zich pil. So, for example, in the Chuvash legends about Ulgp, seven reasons for a person’s happiness are spoken of: health, love, good family, children, education, ability to work, homeland.

I. Ya. Yakovlev in his "Spiritual testament to the Chuvash people" mentions friendship and harmony, love for the motherland, a good family and a sober life, compliance, diligence, honesty, modesty.

The Chuvash folk wishes for young children say: "Sakhalpuple, numayitle, yulhav an pul, zynran an kul, shyatsgmahnezekle, puznapipg an zekle." (Speak little, listen more, don’t be lazy, don’t mock people, take a joking word, don’t lift your head.)

Such wishes are found in many nations. Christians have ten commandments that mention the requirements: do not kill, honor your father and mother, do not covet the wealth of your neighbor, respect your wife, husband, do not lie. According to the rules of Muslims, everyone is obliged to help the poor and should not drink alcohol. In Buddhism, there are prohibitions on murder, theft, lying, debauchery, drunkenness.

Types of education.

In Chuvash ethnopedagogy, seven types of upbringing can be distinguished, as seven good wishes, in order to raise a child as a worthy and happy person.

1. Labor. This upbringing gave the child the ability and habit of work, knowledge of many crafts, and an aversion to laziness and idleness.

2. Moral. It developed in children the desire to be fair and kind, to respect old age, to take care of the family, to be able to make friends; brought up patriotism - love for the Motherland and people, respect for one's own and other people's traditions, languages.

3. Mental. This upbringing developed in children the mind, memory, taught them to think, gave different knowledge, taught them to read and write.

4. Aesthetic. To be able to see and create beauty is the goal of this education.

5. Physical. Raised the child healthy and taught to take care of their health, developed strength and courage.

6. Economic. This upbringing gave children the ability to protect things, people's work and nature; taught to be unpretentious.

7. Ethical. Raised in children the ability to behave in society, to communicate with people; made it possible to have a correct and beautiful speech, to be modest, and also instilled an aversion to drunkenness.

Labor education. The Chuvash considered labor education to be the most important. Only on its basis could all other types of education be given. A lazy person will not work to help someone. Only hard work can solve a difficult problem. To make something beautiful - you have to work hard. The best way to develop muscles is physical labor.

A Chuvash child began to work from the age of 5-6 - to help his family.

According to the notes of G. N. Volkov, in the 50s of the last century, Chuvash scientists interviewed old people of 80-90 years old and found out what kind of work they could do at 10-12 years old.

Our ancestors believed that a person needs not just to love work, but to have a habit, the need to work, not to waste time. Even the concept free time" in the Chuvash language is translated not as "ireklevghgt" (irek - freedom), but as "pushvghgt" - empty time.

The little Chuvash started his labor school next to his father-mother, grandparents. At first, he simply gave the tools and watched the work, then he was trusted to “finish” the work, for example, cut the thread for sewing, hammer the nail to the end. Growing up, the child was drawn to more complex work and so gradually learned all the crafts that his parents knew.

FROM early age each child was given his own special beds, which he himself watered, weeded, competing with brothers and sisters. In autumn, the harvest was compared. The children also had “their own” animal-calves, which they themselves looked after.

So gradually, with feasible work, children entered the working life of the family. Although the words "work" and "difficult" are very similar, but work for the benefit of the family brought a lot of joy.

The love of work among the little Chuvash was manifested from early years, and sometimes they, imitating adults, could overdo it in their diligence and “work hard” in the wrong way. For example, take and dig up a late variety of potatoes ahead of time, unripe, and manage to lower it into the underground. Here the adults did not know what to do, whether to praise or scold such "workers". But, of course, the children were serious and important helpers in all family affairs. The old traditions of labor education are still preserved in many Chuvash families.

Moral education. How to teach a child to always act in a way that does not harm either people or himself? Small child, having been born, does not know how to live, does not know what is good and what is bad. In ancient times, people did not have televisions, the Internet, various magazines and videos. And the little man grew up, watching the people around him and nature. He imitated and learned everything from his parents, grandparents, relatives, neighbors. And gradually he understood that everything on earth lives and works, that people strive to help each other, that a person yearns for a homeland and that everything in the world has its own language, and that not a single living creature can do without a family and cubs. So the little Chuvash received moral education.

Mental education. In ancient times, Chuvash children did not have school buildings, special textbooks, or teachers. But village life, all the surrounding nature, the adults themselves gave children different knowledge, developed their mind, memory.

Children especially knew a lot about nature - plants, insects, birds, animals, stones, rivers, clouds, soil, etc. After all, they studied them not from "dead pictures" in books, but live.

In general, riddles played a special role in the mental education of children. They taught to see objects and phenomena from an unusual side and developed abstract thinking.

A modern child usually plays with toys that someone has already made for him, or makes toys from ready-made parts, such as a designer. In ancient times, children not only made themselves, but also found and chose material for toys themselves. Such actions greatly develop thinking, because in the "natural designer" there are much more different details than in the plastic one.

If the villages of different ethnic groups were nearby, then usually 5-6-year-old children were already fluent in 2-3 languages, for example, Chuvash, Mari, Tatar, Russian. It is known that the full knowledge of several languages ​​greatly affects the development of thinking.

Older children were given special mathematical problems, and they were solved in the mind or with a stick drawing a diagram in the sand. Many of these tasks had to be solved during the construction or repair of buildings, fences, etc.

aesthetic education. Many researchers noted the high artistic taste of Chuvash products.

In addition to all the skills, each girl was taught embroidery, and the boy - woodcarving. Of all the surviving samples of Chuvash embroidery (and there are several hundred of them), no two are the same. And among all the carved ladles there are no copies.

Every Chuvash woman was a real artist. Every Chuvash man owned an artistic craft.

The musical education of children was one of the first educations and began from early childhood. Music and songs surrounded the child from all sides both in games and in work. At first he sang and danced, imitating adults, and then he composed poetry and composed music himself. Every Chuvash child knew how to sing, dance and play musical instruments. Every adult Chuvash was a songwriter and knew how to dance. Compared to modern children, Chuvash children received a full-fledged aesthetic education.

Physical education. Many children in the past were physically much stronger than their contemporary peers.

Children often engaged in physical labor, played outdoors, did not eat sugar and sweets, they always drank milk, and, most importantly, they did not have a TV, which makes a modern person sit still for a long time.

A lot of children's games were real sports - racing (especially over rough terrain), throwing, long and high jumps, ball games, skiing, wooden skates (tgrkgch).

For their children, the Chuvash made special small musical instruments: violins, psaltery, pipes, etc.

Small children from birth until the child began to walk were bathed every day. Older children spent the whole summer in nature, swimming in a river or a pond, but only in certain non-hazardous places. Boys and girls - separately, because they swam naked, and it was much more useful than running around in wet clothes later. In the warm season, the children went barefoot. All this was a real hardening.

In the best way physical education was labor. Chuvash children dug garden beds, swept the yard, carried water (in small buckets), chopped branches, climbed into the hayloft for hay, watered vegetables, etc.

Economic education. The Chuvash child began to participate in work from an early age. And he saw with what difficulty things and food appear, so he treated all this with care. The children usually wore out the old clothes of their brothers and sisters. Torn and broken things were necessarily repaired.

The Chuvash always tried to have a good supply of food, while eating without frills. We can say that children received economic education, taking an example from adults.

Those children whose parents were engaged in trade or made something for sale helped them and from an early age began to engage in entrepreneurship. It is known that the first Chuvash merchant and businessman P. E. Efremov from childhood helped his father trade in grain and signed the necessary documents for him.

In general, the Chuvash language is indeed considered very soft, it does not contain rude curses and obscene words.

The ability to behave in society was considered very important. And children were taught to do this in advance. Older people were required to be treated with respect, and younger ones - affectionately, but in any case politely.

Many researchers spoke of Chuvash children as calm, reserved, modest and polite.

Many believe that a person's name to some extent determines his fate. In the culture of every nation, the choice of a name is taken very seriously.

About what names exist in the Chuvash culture and how to get a second national name in our time, Oleg Tsyplenkov, honorary chairman of the Union of Chuvash Youth "Suvar" spoke.

pagan tradition

Yulia Kudryashova, AiF-Chuvashia: Why such a tradition - to give people Chuvash names?

Oleg Cyplenkov. Photo: From the personal archive

The Chuvash have an old tradition of giving the child two names. Everyone knew one name. Second - only parents. There is a belief that if the devil looks for a person with two names, he will not find it. I thought that this could become a good tradition of our union. To join the Union of Chuvash Youth "Suvar", you need to take the Chuvash name. But this does not mean that in order to take a middle name, you need to join the ranks of the Chuvash youth. People who are simply interested in the Chuvash culture and history travel with us. Some at first perceived the rite of taking a second name as a change of religion, and there were also its opponents. Here I immediately say that this rite does not concern the issue of religion at all. Religion does not change. This is a tribute to the ancient Chuvash traditions.

- How to get a Chuvash name?

Previously, according to Chuvash traditions, a child was given a name on the seventh day after birth. On this day, all relatives were invited.

On the table there were always freshly baked bread, cottage cheese, porridge, beer was brewed, a sheep was slaughtered - ritual food. The rite was performed by the most respected person in the village, the oldest. He asked the parents what name they want to give the child, or suggested a name himself. The child was chosen “pysăk atte” and “pysăk anna”, in Orthodoxy these are godfather and mother. According to the rite, the child was passed across the table to his godparents.

During the naming of a child, bread was thrown into the four corners of the room. The elder blessed the child. It was believed that the words spoken by him would come true. Therefore, they wished good, success, health. If it was a boy, then he should be fit for military service; if it was a girl, he should be a prominent bride.

The ceremony of taking the name takes place in the evening either at the memorial pillar, or at the spring, or near the fire. Joining the ranks of Suvar members or simply taking a middle name, young men and women take an oath in an arbitrary form to honor the Chuvash traditions, study the history of the people, voice the name that they accept, ask their comrades-in-arms to call it by it. I was the first to take the name. I was given the name Ultiyar, which translates from Chuvash as leader.

good luck

- And godparents choose?

Before adopting a name, young people choose “pysăk atte” and “pysăk anne” for themselves. Then the three of them, holding hands, make a circle in the sun around a pillar or fire. After this ritual is performed by everyone who wants to take a name, everyone becomes one big round dance and makes two more circles to the song “Alran kaimi” (per. endless). In total they make three circles. The ceremony of taking a second name ends here.

The ceremony of taking a name takes place either at a memorial pillar, or at a spring, or near a fire. Photo: From the personal archive

- Tell us how to choose the right Chuvash name for yourself?

Back in 1906, Magnitsky published the book "Chuvash Pagan Names". There are collected about ten thousand names with their meanings. The Internet can also become an indispensable assistant. In general, by name you can trace the entire history of the Chuvash people. You can find Chuvash names with both Russian and Islamic roots, there are even Iranian and Caucasian origins. If they ask me to help in choosing, I ask what the grandfather was called among the people, for example. In the villages, each person has additional nicknames. My name was Oleg Chape (trans. chicken), for example.

Young people choose a name for themselves to sound beautiful. Older people are already choosing names according to their character, according to their occupation. Many members of folklore groups travel with us, they choose vociferous names: Chӗkeç (trans. swallow), Shăpchăk (trans. nightingale). Popular male names Atner, Etner, Kashkăr, Timor, Açtakhar. Pinerpi, Narspi, Ilemli, Sinerpi are very beautiful and sonorous female names.

"Strong as oak"

Now you rarely meet a person with such an unusual name. When did the Chuvash stop naming children by national names?

After the Christianization of the Chuvash people, national names began to be forgotten, they were replaced by other names. Although Russian names came to their senses. Alexandra, for example, was called Sashuk among her friends. There are many such examples. In Soviet times, it was difficult to get a birth certificate with a Chuvash name. The registry office provided a list of names that can be given to the child, among them there were no Chuvash.

Chuvash Christian women sometimes still gave their children national names. My grandmother was very religious, literate, which was rare for that time, from a wealthy family. Her children died at an early age. In desperation, the fifth child, a boy, she gave the name Yuman (oak), so that the child would be just as strong. He survived. There is one wisdom among the Chuvash people. If children die in infancy, then the next one needs to be given a Chuvash name, then the Chuvash gods will protect him, and he will survive.

You may or may not believe this. Once at a celebration, I met an elderly woman. Her name was Chakeç (trans. swallow). I asked her how many children her parents had killed before her. She was very surprised and said that, indeed, two children had died before her, after which she was given that name.

Giving a name to a child, they often chose totemic animals to endow the child with his qualities, for boys this is Yuman (“strong like an oak tree”), Arăslan (“brave, courageous, like a lion”), Upa (“mighty like a bear”), Aztahar ("strong as a dragon").

- Oleg Mikhailovich, in your opinion, is it possible to revive interest in national names today?

Chuvash rite name naming. Photo: From the personal archive

Many members of our society officially give their children Chuvash names. My friend named his son Atner. Another comrade named his son Atilla. There are certain questions about baptism. In Christianity, there are often no such names. Although here you can sometimes find similar names.

So, we learned that in ancient Rome there was a martyr Attilus. The child was christened in his own name. There are more and more examples when children are given Chuvash names. My grandchildren have Christian names, their parents insisted on this. In the family, I call them Azamat and Attila. The older they get, the more they like their middle names. Even in kindergarten, one of them is already called Azamat by everyone.

- It is interesting to know what lies behind the intricate names?

The name Azamat is originally Chuvash, although both Tatars and Bashkirs have such a name. This name can be deciphered as "asamlă atte", which translates as "mysterious or magical father", and this is God. There is Mount Aramazi in Georgia. According to the Chuvash epic, the hero Ulyp lived exactly near this mountain. When he was surrounded by enemies, a blacksmith named Azamat helped him leave. He forged a bridge for Ulyp from the Caucasus to the Volga.

Ulyp left along this bridge with his people. In the Chuvash language, a rainbow is “azamat kepere” (translated from the bridge of Azamat). The name Narspi means “born in February”, Narpi means “sunny”, Pinerpi in Chuvash stands for “pin hörten esӗ pörri”, which translates as “the only one out of a thousand girls”, Ahah Pi is a “diamond” girl. Chuvash names are not only beautiful and sonorous, but also influence the fate of a person with their meaning.

The Union of Chuvash Youth "Suvar" has existed since 1992. The Union sets as its goal and objectives the promotion of the Chuvash language, culture and traditions. He conducts his work on the preservation and development of the Chuvash culture.

The Chuvash people are quite numerous, more than 1.4 million people live in Russia alone. Most occupy the territory of the Republic of Chuvashia, the capital of which is the city of Cheboksary. There are representatives of the nationality in other regions of Russia, as well as abroad. A hundred thousand people each live in Bashkiria, Tatarstan and the Ulyanovsk Region, a little less in the Siberian Territories. The appearance of the Chuvash causes a lot of controversy among scientists and geneticists about the origin of this people.

Story

It is believed that the ancestors of the Chuvash were the Bulgars - the tribes of the Turks, who lived from the 4th century BC. on the territory of the modern Urals and in the Black Sea region. The appearance of the Chuvash speaks of their relationship with the ethnic groups of Altai, Central Asia and China. In the XIV century, the Volga Bulgaria ceased to exist, the people moved to the Volga, to the forests near the rivers Sura, Kama, Sviyaga. At first, there was a clear division into several ethnic subgroups, over time it smoothed out. The name "Chuvash" in Russian-language texts has been found since the beginning of the 16th century, it was then that the places where this people lived became part of Russia. Its origin is also associated with the existing Bulgaria. Perhaps it came from the nomadic Suvar tribes, who later merged with the Bulgars. The opinions of scientists were divided in explaining what the word meant: the name of a person, a geographical name, or something else.

ethnic groups

The Chuvash people settled along the banks of the Volga. The ethnic groups living in the upper reaches were called viryal or turi. Now the descendants of these people live in the western part of Chuvashia. Those who settled in the center (anat enchi) are located in the middle of the region, and those who settled in the lower reaches (anatari) occupied the south of the territory. Over time, the differences between sub-ethnic groups have become less noticeable, now they are the people of one republic, people often move, communicate with each other. In the past, the way of life of the lower and upper Chuvashs was very different: they built dwellings in different ways, dressed, and organized life. According to some archaeological finds, it is possible to determine which ethnic group the thing belonged to.

To date, there are 21 districts in the Chuvash Republic, 9 cities. In addition to the capital, Alatyr, Novocheboksarsk, Kanash are among the largest.

External features

Surprisingly, only 10 percent of all representatives of the people are dominated in appearance by the Mongoloid component. Geneticists claim that the race is mixed. It belongs mainly to the Caucasoid type, which can be said from the characteristic features of the appearance of the Chuvash. Among the representatives you can meet people with light brown hair and eyes of light shades. There are also individuals with more pronounced Mongoloid features. Geneticists have calculated that the majority of the Chuvashs have a group of haplotypes similar to that characteristic of the inhabitants of countries in northern Europe.

Among other features of the appearance of the Chuvash, it is worth noting short or medium height, stiff hair, darker eye color than Europeans. Naturally curly curls are rare. Representatives of the people often have epicanthus, a special fold at the corners of the eyes, characteristic of Mongoloid faces. The nose is usually short in shape.

Chuvash language

The language remained from the Bulgars, but differs significantly from other Turkic languages. It is still used on the territory of the republic and in nearby areas.

There are several dialects in the Chuvash language. The Turi living in the upper reaches of the Sura, according to the researchers, “okay”. The ethnic subspecies of Anatari placed more emphasis on the letter "y". However, clear features currently missing. The modern language in Chuvashia is rather close to that used by the Turi ethnic group. It has cases, but lacks the category of animation, as well as the gender of nouns.

Until the 10th century, the alphabet was runic. After the reforms, it was replaced by Arabic characters. And since the XVIII century - Cyrillic. Today, the language continues to "live" on the Internet, even a separate section of Wikipedia has appeared, translated into the Chuvash language.

Traditional activities

The people were engaged in agriculture, grew rye, barley and spelt (a kind of wheat). Sometimes peas were sown in the fields. Since ancient times, the Chuvash have bred bees and eat honey. Chuvash women were engaged in weaving and weaving. Especially popular were patterns with a combination of red and white colors on the fabric.

But also others bright colors were also common. Men were engaged in carving, carved dishes, furniture from wood, decorated dwellings with platbands and cornices. Mat production was developed. And since the beginning of the last century, Chuvashia has been seriously engaged in the construction of ships, several specialized enterprises have been created. The appearance of the indigenous Chuvash is somewhat different from the appearance of modern representatives of the nationality. Many live in mixed families, create marriages with Russians, Tatars, some even move abroad or to Siberia.

Suits

The appearance of the Chuvash is associated with their traditional types of clothing. Women wore embroidered tunics. From the beginning of the 20th century, grassroots Chuvash women dressed in colorful shirts with assemblies from different fabrics. There was an embroidered apron on the front. Of the ornaments, the Anatari girls wore tevet - a strip of fabric trimmed with coins. They wore special caps on their heads, shaped like a helmet.

Men's pants were called yem. In the cold season, the Chuvash wore footcloths. From footwear, leather boots were considered traditional. There were special outfits worn for the holidays.

Women decorated their clothes with beads and wore rings. From shoes, bast bast shoes were also often used.

original culture

Many songs and fairy tales, elements of folklore remained from the Chuvash culture. It was customary for the people to play instruments on holidays: bubble, harp, drums. Subsequently, a violin and an accordion appeared, and they began to compose new drinking songs. For a long time there have been various legends, which were partly connected with the beliefs of the people. Before joining the territories of Chuvashia to Russia, the population was pagan. They believed in various deities, spiritualized natural phenomena and objects. At a certain time, sacrifices were made, as a token of gratitude or for the sake of a good harvest. Among other deities, the god of Heaven, Tura (otherwise, Thor) was considered the main one. The Chuvash deeply honored the memory of their ancestors. The rites of remembrance were strictly observed. On the graves, usually, pillars made of trees of a certain species were installed. Limes were placed for dead women, and oaks for men. Subsequently, most of the population adopted the Orthodox faith. Many customs have changed, some have been lost or forgotten over time.

Holidays

Like other peoples of Russia, Chuvashia had its own holidays. Among them is Akatuy, celebrated in late spring - early summer. It is dedicated to agriculture, the beginning of preparatory work for sowing. The duration of the celebration is a week, during this time special ceremonies are performed. Relatives go to visit each other, treat themselves to cheese and a variety of other dishes, beer is pre-brewed from drinks. All together they sing a song about sowing - a kind of hymn, then they pray to the god of Tur for a long time, asking him for a good harvest, the health of family members and profit. Divination is common on the holiday. Children threw an egg into the field and watched whether it broke or remained intact.

Another holiday among the Chuvash was associated with the veneration of the sun. Separately, there were days of commemoration of the dead. Agricultural rituals were also common, when people caused rain or, on the contrary, wished it to stop. Large feasts with games and amusements were held at the wedding.

Dwellings

The Chuvash settled near rivers in small settlements called yals. The layout of the settlement depended on the specific place of residence. On the south side, the houses lined up along the line. And in the center and in the north, a nested type of layout was used. Each family settled in a certain part of the village. Relatives lived nearby, in neighboring houses. Already in the 19th century, wooden buildings began to appear in the style of Russian rural houses. The Chuvashs decorated them with patterns, carvings, and sometimes painting. As a summer kitchen, a special building (las) was used, made of a log house, without a roof and windows. Inside there was an open hearth, on which they were engaged in cooking. Bathhouses were often built near the houses, they were called munches.

Other features of life

Until Christianity became the dominant religion in Chuvashia, polygamy existed on the territory. The custom of levirate also disappeared: the widow was no longer obliged to marry the relatives of her deceased husband. The number of family members was significantly reduced: now it included only spouses and their children. Wives were engaged in all economic affairs, counting and sorting products. The duty of weaving was also assigned to their shoulders.

According to the existing custom, the sons were married early. Daughters, on the contrary, tried to marry later, because often in marriage wives were older than their husbands. The youngest son in the family was appointed heir to the house and property. But the girls also had the right to receive an inheritance.

In the settlements there could be a mixed type of community: for example, Russian-Chuvash or Tatar-Chuvash. In appearance, the Chuvash did not differ strikingly from representatives of other nationalities, therefore they all coexisted quite peacefully.

Food

Due to the fact that animal husbandry in the region was developed to a small extent, plants were mainly used for food. The main dishes of the Chuvash were porridge (spelt or lentil), potatoes (in later centuries), vegetable and green soups. The traditional baked bread was called hura sakar, it was baked on the basis of rye flour. It was considered a woman's duty. Sweets were also widespread: cheesecakes with cottage cheese, sweet cakes, berry pies.

Another a traditional dish- hullah. This was the name of the pie in the shape of a circle; fish or meat was used as a filling. The Chuvash people were engaged in cooking various types of sausages for the winter: with blood, stuffed with cereals. Shartan was the name of a type of sausage made from a sheep's stomach. Basically, meat was consumed only on holidays. As for drinks, the Chuvash brewed a special beer. Braga was made from the obtained honey. And later they began to use kvass or tea, which were borrowed from the Russians. Chuvash from the lower reaches often drank koumiss.

For sacrifices, they used a bird that was bred at home, as well as horse meat. On some special holidays, a rooster was slaughtered: for example, when a new family member was born. Even then they made scrambled eggs and omelettes from chicken eggs. These dishes are eaten to this day, and not only by the Chuvash.

Famous representatives of the people

Among those with characteristic appearance Chuvash also met famous personalities.

Near Cheboksary was born Vasily Chapaev, a famous commander in the future. He spent his childhood in a poor peasant family in the village of Budaika. Another famous Chuvash is the poet and writer Mikhail Sespel. He wrote books in his native language, at the same time he was a public figure of the republic. His name is translated into Russian as "Mikhail", but Mishshi sounded in Chuvash. Several monuments and museums were created in memory of the poet.

V.L. is also a native of the republic. Smirnov, a unique personality, an athlete who became the absolute world champion in helicopter sports. The training took place in Novosibirsk and repeatedly confirmed his title. There are also famous artists among the Chuvash: A.A. Kokel received an academic education, wrote many amazing works in charcoal. He spent most of his life in Kharkov, where he taught and was engaged in the development of art education. A popular artist, actor and TV presenter was also born in Chuvashia

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A.I.Mefodiev

CHUVASH

CHILDREN'S LITERATURE

emergence

Formation

Ministry of Education and Science of the Russian Federation

Federal Agency for Education

GOU VPO "Chuvash State Pedagogical

I. Ya. Yakovlev University

A. I. Methodiev

CHUVASH

CHILDREN'S LITERATURE

ORIGINS, ORIGIN,

FORMATION

Monograph Cheboksary UDC 82 (091) BBK 83.83 (2 Ros - Chuv) M - 549

Methodiev, A. I. Chuvash children's literature. Part 1:

origins, emergence, formation / A. I. Methodiev. Cheboksary: ​​Chuvash. state ped. un-t, 2008. - 200 p.

Published by decision of the Academic Council of the State Educational Institution of Higher Professional Education “Chuvash State Pedagogical University named after I.I. I. Ya. Yakovleva»

In this work, the author refers to the history of the Chuvash children's folklore and the origin of children's literature, explores the image of the Chuvash child in the autobiographical essays by S. M. Mikhailov, M. F. Fedorov, N. M. Okhotnikov and I. Ya. Yakovlev.

Scientific Editor Doctor of Philology, Professor N. P. Petrov

Reviewers:

Yu. M. Artemiev, Doctor of Philology sciences, professor, head. Department of Russian Literature, Federal State Educational Institution of Higher Professional Education “Chuvash State University named after I.I. I. N. Ulyanova”;

P. N. Metin, Dr. philol. sciences, professor, head. Department of Chuvash Literature, State Educational Institution of Higher Professional Education “Chuvash State Pedagogical University named after I.I. I. Ya. Yakovlev”;

V. P. Nikitin, Ph.D. philol. Sciences, Associate Professor, Department of Chuvash Literature, Chuvash State Pedagogical University. I. Ya. Yakovlev.

©Mefodiev A.I., 2008 I. Ya. Yakovleva”, 2008 INTRODUCTION Chuvash children's literature is an integral part of the entire verbal art of the native people. She was born under his wing, grew up with him, accumulated strength and developed. Over the years of its history, national children's literature has achieved significant success. The best of the best works have become the property of Russian and foreign readers. Among their authors are P. Khuzangay, Ya. Ukhsay, G. Kharlampiev, L. Agakov, V. Davydov-Anatri, D. Kibek, A. Talvir, G. Krasnov, M. Yukhma, G. Luch, G. Efimov , R. Sarbi, V. Tarawat, Y. Semender and many others. Our children's literature helps to educate the younger generation of honesty, truthfulness, a sense of patriotism, internationalism and national pride, character and will, the ability to overcome difficulties and obstacles, civic duty, love of work, in a word, all those high qualities that form the basis of the moral image of the Russian person.

Children's literature professional growth and flourishing did not reach immediately and not suddenly. She went to this gradually, step by step, confidently. From what sources did it originate, what difficulties did it experience at the beginning of its journey? These questions are of great interest to scientists, teachers, graduate students, students, and all those who deal with children's literature. Comprehensive study of phenomena initial period The development of literature for children creates the basis for identifying its state at the next stages of history, determining the main periods of its formation.

In the Chuvash art criticism and literary criticism, a number of scientists, teachers and philologists touched on this topic. So, Professor M. Ya. Sirotkin in his monograph “Essays on pre-revolutionary Chuvash literature” (1948, 1967) studied some children's works by S. M. Mikhailov, I. Ya. Yakovlev, K. V. Ivanov and others in a historical aspect. Professor E. V. Vladimirov in the book "Acquisition of Traditions"

(1982) analyzed the translation skills of individual children's writers. I. A. Zotov in his work “The Artistic World of Konstantin Ivanov” (1979) revealed the role of landscape in the poet’s children’s works. The most significant contribution to the study of the initial period of development of literature for the younger generation was the works of V. Ya. Kanyukov "Pre-revolutionary Chuvash children's literature" (1954) and "The main stages in the development of Chuvash children's literature" (1954), which are the first generalizing studies of this problem in national science . More than half a century has passed since the publication of these works.

During this period, much has changed in the socio-economic and cultural life of society. The task of paramount importance in literary criticism today is renewal. There is a rethinking of many aspects of the historical and literary process.

Modern science requires overcoming the inhibitory effect of purely class approaches to the phenomena of art, does not recognize stereotypes, ready-made schemes, ideological and political clichés, puts the priorities of universal values ​​in research at the forefront.

In 2006, a high school textbook by prof. V. G. Rodionov "Chuvash Literature", where, from the standpoint of modern science, the artistic processes that took place in the 18th-19th centuries in the national verbal art are considered in a new way. It simultaneously touches upon some problems of children's literature in the period of its emergence. Many correct observations and fresh ideas have been expressed in this regard. However, the author of the textbook, remaining within the framework of the main question posed by him, naturally could not set himself the goal of covering all the problems associated with the emergence of literature for children. Therefore, the question of studying the origin of children's literature is one of the actual problems Chuvash literary criticism, which requires its speedy resolution, study and generalization. The author set himself the goal of trying to systematize and generalize the experience accumulated by the Chuvash literary criticism, as well as to identify patterns and major trends in the artistic process during the formation of national children's literature at the turn of the 19th-20th centuries.

The work consists of four chapters. The first of them tells about pre-revolutionary children's folklore. The second chapter is devoted to the early written period of the Chuvash literary language and the prehistory of the emergence of national literature for children.

The third chapter is called "The Creation of a New Writing and the Formation of Children's Literature." The fourth chapter examines the image of a child in the first Chuvash autobiographical essays.

The second and third chapters, in addition to a general overview of the literary process of the described period, include an analysis of the creative portraits of the most prominent figures in pre-revolutionary Chuvash children's literature:

S. M. Mikhailova, M. F. Fedorova, I. Ya. Yakovleva, K. V. Ivanova, N. V. Shubossinni.

The work does not claim to be an exhaustive study on this issue. Many of the issues raised in the monograph require further in-depth study. The author considers his book as one of the main steps towards creating a complete picture of the emergence and formation of the Chuvash children's literature.

In preparing this publication, the comments and wishes of Doctors of Philology Professors Yu. I. Ya. Yakovleva (head of the department Prof. P. N. Metin).

I. FOLKLORE - THE GOLDEN CRADLE

CHUVASH CHILDREN'S LITERATURE

Before the emergence of Chuvash children's literature, its cognitive and educational functions were performed by oral folk art, characterized by many topics, diversity of genres, richness of content and forms. Folklore is one of the main sources of national literature for children. Folklore

Truly the golden cradle of this literature.

A huge role in the emergence of professional children's literature belongs to children's folklore. Children's folklore

The fruit of folk pedagogy, born of the vast life experience of the people in the upbringing of children; a fruit that grows and develops along with all the oral creativity of the people, being an invariable companion of folklore and living in it.

Children's folklore is an integral part of the Chuvash oral folk art, uniting the world of children and the world of adults, including a whole system of poetic and musical-poetic genres of folklore. These are works created and performed by children themselves, as well as borrowed from adults, but reworked in accordance with the psychology and needs of childhood.

The history of collecting and studying children's folklore was started by S. M. Mikhailov-Yandush, who recorded from the people and released in 1853 the first children's song "Titmouse" ("Chi-chi touching").

Later, in different periods and to varying degrees, N. I. Zolotnitsky, V. K. Magnitsky, I. Ya. Yakovlev, G. T. Timofeev, I. N. Yurkin, K. V. Ivanov, P. V. Pazukhin, N. I. Ashmarin, M. D. Trubina, I. D. Nikitin, I. S. Tuktash, G. N. Volkov, N. V. Vasiliev, G. F. Yumart, S. G. Yaroslavskaya and others. The most significant contribution to science was the work of V. Ya. Kanyukov "Children's Folklore" ("Acha-pacha samahlakhe", 1964), which is the first generalizing study of children's folklore in Chuvash folklore.

Children's folklore is distinguished by a variety of genres, many themes, a richness of content and a high artistic form. Chuvash children's folklore is represented by different genre groups.

Lullaby poetry (Sapka dulenchisen poetry) includes lullabies (sapka yurrisem) and comforting and entertaining rhymes (yapatmalli sava-takmak). Lullabies

Short songs created by mothers or nannies to lull, lull babies to sleep. People put their soul into them, expressing their thoughts and aspirations. They are imbued with a deep love of parents for children, concern for their future. In songs, the people strive from an early age to instill in children a love for work, land, and the Motherland, teach them to be kind and hardworking, jacks of all trades:

Chups border chuppine.

Yr 5yn pulma yrlakhne.

Good run for you to successfully run.

Happiness and blessings to you to become a kind person.

Direct evidence of the ancient origin of lullabies is the image of a dream that acts as a living being: yyha kilche (dream has come), yyha pusre (squeezed sleep), yyha ve?re (dream has flown away).

Chuvash lullabies are different detailed description the image of a wobble. Among the characters are the baby himself, mother, father, grandmother, grandfather, brother, sister of the child, birds (magpie, rook, duck, etc.), etc. The plot is mainly based on bright moments, good favorable episodes. Terrifying situations and images such as a wolf and a snake, death are almost never used. In many works of this genre there is a lullaby ("acine-pappine" and its variations). An exceptional role in them is played by various kinds of repetitions: alliterations, assonances, synonyms, tautological words and expressions, etc.

Comforting and entertaining rhymes, being the second part of lullaby poetry, seem to continue the work of raising a child, begun by lullabies. According to the purpose of their appointment, they can be divided into the following types: poems for calming awakened and crying babies; petting rhymes used while feeding children; poems for "utyakka" (exclamation words when nurturing a child);

ditties for accustoming to walking; ditties-tickles;

bath ditties; ditties for finger games; poems dedicated to the names of the days.

In calendar poetry (Calendar poeziyyo), Christmas songs (surkhuri yurrisem), Shrovetide (?avarni yurrisem) and the spring holiday “seren” (the rite of expulsion from the dwellings of the souls of the dead) stand out.

* Translation of texts from Chuvash into Russian, except where otherwise indicated, was made by the author.

Appeal texts, invocations (Chonu-yyhrav savvi-yurri), poetic appeals to the environment and the living world (to the sun, water, rain, birds, domestic and wild animals) and songs-calls to peers with an invitation most often to games and hikes to the forest for mushrooms, berries, nuts, etc.

Works of everyday poetry (Kullenhi sava-yura) connecting poems and songs, which are poetic enumerations of a chain of actions, phenomena or events, dialogue verses, endless ditties (ve?ser takmak), fairy tales (pulmasla khalap-takmak), dance rhymes (tasha savvisem). In the repertoire of the first two links, songs of adults or their reminiscences are found.

A characteristic difference between dialogue verses is that in them the situation starts small, gradually unfolds, intensifies and comes to unexpected results.

Impressed in them are masterfully arranged plots and compositional integrity. In fairy tales, events that are absolutely incredible from the point of view of common sense develop.

For example: one goat eats a whole bed of cabbage; slaughter a goat

The barn will fill up with meat; the barn is so large that it is impossible even to hear the voices of the stallions standing at its four corners; the horse eats less than the frog; the frog jumps into the lake and drains it; the lake is so big that even a guy can't run around it.

Games and game songs (Vaya-vylyav yurrisem). In terms of genre, they are subdivided into the simplest games (ansat vayasem), songs dedicated to the beginning of games (vaya pulamash yurrisem), including silent songs (shap-shaprin savvisem), ditties-counters and drawing verses (jester takmakesempe shapa savvisem), draw games (shapa yamalli vayasem); story games (syuzhetla vayasem), round dance (vaya karti), other games (ytti vayasem). Many aspects of Chuvash life, peasant life, and people's worldview are reflected in the children's games. The names of the games

- "Spring sowing" ("Aka tumalla"), "We sow hemp and flax"

(“Kantar-yeten akmalla”), “Haymaking” (“Uta?ulmalla”), “Cabbage harvesting” (“Kupasta kasmalla”), “Bread baking” (“akar p?ermelle”) - they talk about the connection of games with rural life.

Teasers (Vitleshu takmakosem) are one-line works, through which vices are ridiculed, names are mocked. Teasers are shouted out by one boy (girl) or a group of children, accompanied by dismissive gestures. Their content is most often rude, maybe unfriendly, obscene words are found in the text.

Teasers are characterized by a sharply accented rhythm:

Hevetura - tavat ura, Tekle uri - tekeltura.

Theodora - four legs, Legs in feathers - like a bumblebee.

Jokes (Shutsem) are built either in the form of questions and answers, or in the form of a rhyme with a verbal trap at the end, they are pronounced quickly and often have several compositional lines. They develop mindfulness and ingenuity.

Ekitka, Mikitka and Pinch went to the market. Ekitka and Mikitka returned home. One remained, having fallen from the cart. Who fell?

Pinch.

Come on, I'll pinch.

Tongue twisters (Havart samah) are difficult to pronounce rhymes and phrases for quick repetition and pronunciation.

They combine cognate or consonant words and are abundant in alliterations and assonances, they should be pronounced expressively, rhythmically and quickly:

Altar? Altar - ?ich 5altar.

ichche kalap - savap pultar.

Ursa Major - seven stars.

Seven times I say - let it be good.

Secret language (Varttan chelhe) - a text used by middle-aged children in their circle so that the younger ones do not learn its content. To do this, the speaker can, for example, at the beginning, in the middle or at the end of each spoken word, insert monosonic syllables and expressions, and the one to whom this text is intended mentally separates them, trying to delve into the original meaning.

Fairy tales (Yumakh-khalap) are the most common genre of Chuvash folklore. Among the most beloved by children are fairy tales (pulmasla halapsem), endless fairy tales (veser yumahsem), fairy tales (asamla yumahsem) and fairy tales about animals (cherchun yumakhesem). The whole system of images of fairy tales, as well as fairy tales (quail, hare, foal), contradicts the real world. All actions in them are solid logical errors. Endless tales (“The Tale of the Nut” (“Mayar Yumakhe”), “The Tale of the Millet” (“Vir Yumakhe”), “Sarmantey”) are distinguished by cumulative, chain-like plot, in which each episode is connected with the previous and next, at the end it can abruptly break or return to the beginning. Animal tales and fairy tales ("Goat's Tale"

(“Kachaka Yumahe”), “Bear’s Leg” (“Upa Uri”), “Bear and Girl (“Upapa Heracha”), “Doll” (“Pukane”)) impress children with the amusing plot, bewitching images, interesting content, adventure orientation.

Stories and fables (Kalavsempe yuptarusem) are small moralizing works, similar in genre to fairy tales.

The plot is simple and short. These are basically dialogues between two characters, including children, their parents, animals, birds, fish, insects, inanimate objects. Talking about events that can happen in life, these works teach caution, resourcefulness and quick wits. They are characterized by hints, allegory, irony. The basis of many of them (“There is no better mother” (“Anneren hakli?uk”), “Kalach”

(“Kulacha”), “Three fish” (“Vi5e pula”)), proverbs and sayings are put.

Thus, the foundations of the Chuvash children's literature were laid down in folklore, including children's. In the samples of folklore, many wise thoughts have been accumulated, generated by the centuries-old experience of the working people. Chuvash folklore determined both the principles of figurativeness, and genre forms of professional children's poetry, and plots literary tales, stories and novels, enriched all genres of national children's literature.

II. OLD WRITTEN PERIOD

CHUVASH LITERARY LANGUAGE

AND BACKGROUND

LITERATURE FOR CHILDREN

The prerequisites for the emergence of Chuvash children's literature appeared in the middle of the 18th century, during the period of old written national literature. In fact, literature for children took its first steps simultaneously with the adult verbal art of the native people.

At the origins of the emergence of all Chuvash literature, including children's literature, in the 18th century were churchmen-educators V. G. Putsek-Grigorovich and Damaskin (D. S. Rudnev). These are people who had a higher spiritual education, a broad outlook and intellect, who led theological educational institutions in the Volga region, who were heartbroken for improving the miserable situation of the peoples of this region, who sought to provide them with all kinds of help, to carry out with the help of the church the ideas of Russian enlighteners of the 18th century, to instill advanced European and Russian culture.

V. Putsek-Grigorovich and Damaskin, having set themselves the goal of educating the peoples of the Volga region, well understood that it could not be accomplished without professionally trained national personnel. And they were not. And they took this mission - the training of teachers - on themselves. In those years, the theological seminaries located in Kazan and Nizhny Novgorod annually accepted several people from “foreigners” for study. There were also Chuvash children among the seminarians.

The efforts of V. Putsek-Grigorovich and Damaskin immediately bore fruit. In the second half of the 18th century, three poems in the Chuvash language first appeared in print (1767, 1781, 1795). Their authors are unknown. According to the researchers, they could be written by students of Kazan theological educational institutions. Enlighteners-preachers V. Putsek Grigorovich and Damaskin had an indirect influence on their appearance.

Unknown authors - young Chuvash seminarians dedicated their poems to spiritual fathers - the ruler of the state and heads of spiritual institutions. The first poem, written by one of the students of the Kazan Newly Baptized School on behalf of the Chuvash children, is dedicated to Catherine II and read to her in 1767 in the Jerusalem house, located on the outskirts of the city of Chuvash.

Kazan. By genre, this is a panegyric with a grandiloquent style.

Pelmestapar abir cha min baras guy.

Sana chiber patsha it's time-myryn Anna!

Doratnyzhan pirya pelmesta mar halchen Torah worse syuldya pelzan and dakh chechen, Pamalih syavanzhen, ni-min s r x chon anchakh, Guy vyrnya poldar vulda appin sanakh.

“Beautiful queen, our mother, we cannot think of a way to reward you for your love for us.

We, who until now did not know the God of heaven, knowing him, were filled with goodness.

We have nothing to thank for this, except our souls.

May they be our gift to you."

(interlinear translation by N. Petrov) The poet-student, when referring to Catherine II, uses the form not of the plural, but singular("sana"

("you")). This is explained by the fact that the Chuvash address the closest and dearest people precisely from the singular. According to the author, the Empress of Russia is such a person. When characterizing her, the author of the poem uses the epithet "chiper". This term is translated into Russian as "beautiful, beautiful, good." The poet calls the queen mother ("Anna"). A philosophical conclusion suggests itself: people who address a person with the word “mother” consider themselves to be his children. In this case, the Chuvash students of the newly baptized school consider themselves to be the sons of Catherine II. They express deep nobility to her because she helped them "know"

god. “We have nothing to thank for this, except for our souls,” the lyrical hero-narrator further admits, may they be our gift to you.

It is felt that the novice poet was well versed in the technique of verse, not without reason he took a course in rhetoric at the theological school. The work is written in the syllabo-tonic style.

This poem is one of the first Chuvash poetic works written in a clear, professional literary language, understandable to children of both lower and upper Chuvash. It can rightfully be considered a poem that opens the history of not only all Chuvash, but also children's literature, since its authorship belongs to the student and the thoughts and aspirations of Chuvash children of the distant past are invested in it.

Let's move on to the analysis of the second poem, the author of which is also unknown. This piece, dated 1781, was spoken at a gala evening on the occasion of the opening

Kazan governorship:

Aval choshn tore asl attzyane

Pete swear bacce tyure sirryzene:

Ekhal syavakh toren sivlyzh fell Kulug after Anna barat blue piren, at least tyuren, Rabazer and vashle, hosh syavyn sipzne Tuvza kyzyk hiber tyurdet piringonpe Konda chas to drink kibze tau tuma cheese Selem tyurezem yd! Laih syak es b'l Chonba drink kileze, tore sur hudbader.

Syuln pirin telein Chiberne rabazyr.

In the old days, the ruler of our grandfathers, Threatening, instilled his instructions.

Despite this, now, in accordance with the spirit, the great mother again hands us a new document.

It gives rise to interest, inspires our souls.

Come here more often and thank you Dear friends, it's very nice.

May God give from the heart hundreds of times of happiness, The immeasurable beauty of the heavenly world.

(my semantic translation is Mefodiev A.I.) This poem in many ways resembles the previous one. The author here is also a student of the theological seminary. It is written again as a dedication. In the center of the work is again the image of Catherine II (“asla anne” (“great mother”), presenting a document on the opening of the governorship (“parat 5en hot pire”), inspiring the souls and hearts of the local population (“tavsa kasak: hepertetteret piren chonne”).

This work is close to the previous one both in structure and in the technique of verse.

According to Prof. V. G. Rodionov, this poem could have been written by Nikita Bichurin, a student at the seminary, the future great Russian orientalist, who was fond of poetry at that time. According to the Chuvash scholar, the fifth line (“Sana, atiya, pu55apma, tavu tuma kiletper”) might not have originally been in the text of the work. In this case, it sounds "prosaic, inconsistent with the general rhythm of the poem." It could be added to the Russian version by the editor of the publication during printing.

Payan epir ayla taynatpar:

–  –  –

This day we, bowing low, All together joyfully look at you.

This day we have a lot of fun, On your birthday.

We have come to bow to you, father.

Glory to you, father, for teaching us, Praise to you for not leaving us.

Be happy until old age And be healthy for many years.

(interlinear translation by M. Ya. Sirotkin) Like the previous two poems without authorship, this work bears the form of dedication, an expression of gratitude to the highest rank. If in the first poem the main character

Catherine II - named mother, here the main character is Ambrose

Named by the father.

Thus, all three poems have one thing in common: their authors are students of theological seminaries, in their writings there are thoughts and thoughts of Chuvash older children of that time, their first readers and listeners were their colleagues - Chuvash children-seminarians. These verses are similar in subject matter (dedication to prominent personalities), in genre (eulogy with grandiloquent style), in verse technique (syllabo-tonic, iambic, masculine open rhymes). They are also united by structural proximity.

In the university textbook prof. V. G. Rodionov, there is a congratulatory epigram of the Chuvash student from the Kazan Theological Academy A. M.

Almazov, addressed (1795) to Bishop Ambrose Podobedov, who made great efforts to educate non-Russian peoples:

Eadval so Alexander * conquered the peoples, * Kheper - joy, fun from Arabic Khiber.

Alexander - Alexander the Great Colico Shepherd! You enlightened me with learning.

In the book, scientists are also given a number of new prosaic laudatory texts of those years (1787, 1788, 1801), dedicated to kings and other dear people, written by unknown authors, pupils of theological educational institutions of Kazan and Nizhny Novgorod (14, 97-99). In the opinion of the researcher, words of praise dedicated to Tsar Alexander I could have been written in 1801 by P. I. Taliev, who was then studying at the Kazan Theological Seminary.

In the course of his studies at the Nizhny Novgorod Theological Seminary, Yermey Rozhansky showed himself on a good side.

In the years 1748-1753, as already noted, V. Putsek-Grigorovich was at the helm of the Nizhny Novgorod diocese, who noticed the gifted Chuvash boy Ermey Rozhansky, helped him enter the seminary and subsequently involved him in scientific and creative work. Under the leadership of V. Putsek-Grigorovich, the first grammar of the Chuvash language was created, which was published without indicating the name of the author, place and year of publication. According to Professor V. G. Rodionov, one of the authors of this book is E. Rozhansky.

In the future, along with V. Putsek-Grigorovich, D. Semenov-Rudnev (Damaskin), who ruled the Nizhny Novgorod diocese in 1783-1794, also provided for the development of the creative activity of E. Rozhansky. With his assistance during this period, a translation school was formed in Nizhny Novgorod to translate spiritual literature into the languages ​​of the peoples of the Volga and Ural regions. It united young translators-seminarians from foreigners. From the Chuvashs, seminarians Ivan Tatinskiy, Ivan Rusanovsky and Grigory Rozhansky worked in this commission. The Chuvash and Tatar interpreters were led by E. Rozhansky. With the assistance of Damaskin, in 1784-1785, a two-volume Dictionary of the Languages ​​of Different Nations Living in the Nizhny Novgorod Diocese was compiled, containing Russian, Tatar, Chuvash, Mordovian, Mari vocabulary.

Later, at the request of Damaskin, E. Rozhansky translated into the Chuvash language the literal texts of L. Buckmeister "Speech for Translation" (1773) and "Short Catechism" (1788), which were of great importance in the emergence and development of Chuvash children's literature. Twenty-three such texts have reached the modern reader. All of them are addressed to representatives of the younger generation. These speeches by L. Buckmeister in character and content, style and structure were convenient and accessible to children learning to read and write. They represent an open description of the main qualities of the object or image to which the text is dedicated.

They show the natural world around children. Speeches are written in short, simple sentences, are short and logical, do not tire the kids when reading. The thoughts in them are extremely clear, there is no verbosity, idle talk, excess in the descriptions of nature, unnecessary episodes.

All this the translator kept in his texts. They are no different from the originals. Translated into the Chuvash language, the speeches sound clear, lively and interesting. The Chuvash child perceived them as works written in their native language.

The first block of speeches is made up of the names of numbers: from 1 to 22, 30, 40, 50, 60, 70, 71, 72, 80, 90, 99, 100, 200, 1000: straight, ikb, visb, tvata, pilik, olta , siche, sakar, tukhur, won, wonber, vonik, wonvis, vontvata, vonpilik, vonolta, vonsich, vonsakar, vontuhur, sirim, sirim bir, sirim ik, vutur, hirikh, alla, otmal, sitmel, sitmil straight, sitmil ik , sakarvona, tukhurvona, tukhurvona tukhur, sur, ik sur, pin.

The translation was made by E. Rozhansky in a pronunciation accessible to all Chuvash. Chuvash children for the first time received texts for reading and counting in a close and understandable native language.

Here is a story dedicated to mother and children: “Amysh to chop khuvun achazama. Onan chichizamra syut numai. The edge she rejoices"

(“A mother kisses her children. She has a lot of milk in her tits. Her husband loves her”). The story is designed so that children, reading it, once again focus their attention on the holiness of the image of the mother, on her patience and ability to give everything to children, to raise and educate them.

The translator's thoughts of the original were brought to the attention of the little Chuvash reader for sure.

The sentences are built correctly:

subjects, predicates and other members of the sentence are in their place. The text contains the words "achisama", "chichchisamra", with the endings "sama", "samra" not typical for the modern language. According to prof. L.P. Sergeeva, the Chuvash living on the border of the present Morgaush and Yadrinsky regions used words with similar endings. Over time, under the influence of the literary language, they lost their original form and adopted the endings “-sene”, “-senche” (“achisene”, “achisenche”). So E. Rozhansky correctly understood and applied the style of the folk language of his time in translation.

The young reader is attracted by the text devoted to the topic “Healthy Children”: “Kuzam twata acha shibah taza: straight goat, ikshi siget, visshi rrlat, tvatshi prick” (“These four boys are all healthy: the first runs, the other jumps, the third sings, the fourth laughs ""). The speech devoted to the theme “Father and children” is also interesting: “Bichey sanyn syvlet; yimak sanan suvrat. Adjy sjrin suvarmast. Vul ^et iz' ta sagal "(" Your brother sneezes;

your sister is sleeping. Your father is not sleeping. He eats and drinks little).

A number of texts are devoted to objects and phenomena of nature. Here are the lines characterizing the image of the bird: “Syaga kaik kholyan vizt. Vul larkalat sir sinche. Onan srnatsam hora, sumza sivche, hura vara kyudyuk. Onan yuvara shora simarda zam” (“This bird flies quietly.

She sits down on the ground. She has black wing feathers, a pointed nose, and a short tail. She has white eggs in her nest.

This text is close to the genre of the story in terms of construction and imagery.

The main character is a bird. Children heard about it more than once in folk tales and songs. The work is designed so that, after reading it, the children consolidate their perception of the world, enjoy the beauty of feathered friends. The story teaches children that birds are an integral part of wildlife, bring great benefits to it and need the help and protection of people.

The lines about the biological being of a person are of great value in the information and cognitive plan for children: “Sumza pipra vuda sird. Perd ik ora, kharaberda allara pilikshar porn. Sus himself sitness pos sinche. Chilga shil zamba syuvard. Syldam alla hvatlarah solayran. Sus vurum sinz yes. Don Herl. Shunuzam sirip chol bak” (“Nose in the middle of the face. We have two legs. Each hand has five fingers.

Hair grows on the head. Tongue and teeth in the mouth. Right hand stronger than the left. The hair is long and thin. The blood is red. Bones are strong as stone"). The Chuvash translation is concise and dynamic, simply and clearly conveys the essence of the original. It does not contain any deviations from the Russian text, unnecessary words and expressions. The translated text is characterized by a literary style that is close and understandable for every Chuvash child.

Among those translated into the Chuvash language there are stories dedicated to fish: “Polazamra kos sam bor, hulgazam vara suok” (“The fish has eyes, but no ears”), trees: “Yivus sinche simis syuvulchizam pyzak yes torat sam” (“On tree with green leaves and thick branches"), the moon "Oih srldardan asly, hvel dan vara kisin" ("Month more stars, a less sun""). These and other lines translated into the Chuvash language also do not differ in content and form from the original, this once again confirms E. Rozhansky's deep knowledge of the specifics of the Chuvash and Russian languages, his high translation skills. This is also rightly noted by Prof.

V. G. Rodionov.

In 1797, a text appeared in print for a speech in the Chuvash language in honor of the arrival of Tsar Paul the First in Nizhny Novgorod. A. V. Vasilv and G. F. Yumart believe that E. Rozhansky is its author. By genre, it can be considered rhythmic prose, distinguished by a tangible orderliness of rhythm.

This prose text is in many ways reminiscent of the three poems that appeared before that in print, which we talked about. The authors here and there are students of theological seminaries.

They have the same genre. This is a dedication, a praise of outstanding people. They are close in structure, vocabulary and rhythm. At the same time, a prose work differs from a poetic work by a variety of figurative and expressive means. Prof.

V. G. Rodionov deservedly calls him a “pearl”

Fiction of the 18th century.

The clergy-educators V. G. Putsek-Grigorovich and Damaskin, as well as their pupils, had a noticeable influence on the expansion of the network of educational institutions in the Volga and Ural regions. As noted earlier, the above figures of Christian culture attached great importance to the recruitment of students from the Kazan and Nizhny Novgorod theological seminaries at the expense of children of non-Russian peoples of the Volga and Ural regions, including the Chuvash.

In 1783, Damaskin organized the study of the languages ​​of the peoples of the Volga region, including Chuvash, at the Nizhny Novgorod Seminary. The work begun in the 18th century by prominent clergy-preachers was further developed in the first half and the middle of the 19th century by their pupils. In the Chuvash region, new educational institutions or departments with the study of the native language began to open.

The opening of new educational institutions in the Chuvash region, the coverage of children with various forms of education (schools, colleges, academies), the study of the Chuvash language in them contributed to the emergence of textbooks, books, dictionaries, teaching aids, scientific papers, and the activation of translation. Students of the Nizhny Novgorod Theological Seminary G. Rozhansky and I. Rusanovsky in 1789-1790 wrote a textbook of the Chuvash language, consisting of 130 lessons.

In 1804 and 1807, in Moscow, in the Chuvash and Russian languages, the book “Pichikse katihizis, kugyarna * Chuvash deputy Vali Chuvash chilgibe, chiber bilyas zhin tyure drafted the law not and Torah killi yula na yes” was published in the Chuvash and Russian languages. Khozandy shkolka zamra 1803 siol yes, ag "a oih ra An abbreviated catechism translated in favor of the Chuvash into the Chuvash language, for the most convenient understanding of the Orthodox Christian law, with the addition of some prayers, a creed and a ten words. In the Kazan Academy, 1803, * Kugyarna - 1ugerna.

April month." The first 6 sheets of this book were occupied by the primer "Initial teaching by a person who wants to learn the books of divine writing." Prof. V. G. Rodionov believes that the translation of this book was carried out under the guidance of P. I. Taliev, who then worked at the Kazan Theological Academy.

This book was reprinted in 1853. The primer introduced the alphabet, consisting of 38 letters, coinciding with the letters from the grammar of E. Rozhansky (“Civil Letters”). Church numbers (in letters) and digital numbers (1-20, 20, 30, 40, 50, 60, 70, 80, 90, 100, 200, 300, 400, 500, 600, 700, 800, 900, 1000, 2000, 3000, 4000, 5000, 6000, 7000, 8000, 9000,10000), punctuation marks are listed. In 1832, V.P. Vishnevsky, under the title "Hotla viryanyasshin Chuvash chilgi-be" ("Primer for teaching reading in Chuvash"), created his own version of the primer. Together with other materials translated from the Russian language (“Kyuskya svyatoy yumage” (“Short Sacred History”), “Kyuskya katihizis” (“Short Catechism”), “The Decalogue”) entered the teachings **.

The book “The Beginnings of the Christian Primer by V. P. Vishnevsky, unlike the previous ones, differs markedly in qualitative terms. In it, as in the early primers, an alphabet is given, consisting of 33 letters (5 letters less than in the previous ones). The letters are arranged in two columns: one in uppercase, the other in lowercase. In the alphabet of V. Vishnevsky, as well as in the alphabet of E. Rozhansky, the letter y is absent, although it is used in the texts of the book: “Torah first tuvre sydsyandalygga sirba yuzavzyr” (“In the beginning God created heaven and earth unsettled”) (p. 11 ). In the columns "Warehouses" the alphabet is clearly and understandably decomposed into syllables. The signs used in the letter are listed (acute stress - |, heavy stress - \, aspirated - A, dot -., colon - :, question mark - ?). “A Brief Sacred History” and “A Brief Catechism”, translated into Chuvash by V.

Vishnevsky, for 30 years have been playing the role of a teaching aid in reading.

Translation business, founded by E. Rozhansky in the second half of the 18th century with his texts of "Speeches for Translation"

L. I. Buckmeister (1773) and the Short Catechism (1788), will be further continued in the first half of the 19th century in the work of many interpreters. So, I. Protopopov will translate into the Chuvash language a manifesto dedicated to the beginning of the First World War (1812). A. Almazov translates sermons from Russian (1818).

Two years later (1820) he publishes in Kazan a book entitled The Beginnings of Christian Teaching or a Brief Sacred History and a Brief Catechism in the Chuvash Language: With the Addition of Brief Rules for Reading [Per. V. Vishnevsky]. Kazan: University. type., 1832. - 149 p.; 19 cm - 120 copies. C 4-7 - Primer for learning to read in Chuvash.

"A Word on Christian Parenting". This book, containing ideas close to folk pedagogy, became a kind of textbook for educating the young generation of that period. In 1820, in Kazan, in the Chuvash language, translated by P. Yablonsky, Y. Berezin, Y. Fedorov and others, the book "The Holy Gospel" was published. In the same year, N. Bazilevsky's text "On the Purpose of the Bible Society" was published in St. Petersburg. In 1845, the priest Matvey Vishnevsky translated the work of Metropolitan Dmitry "Questions and Answers" into the Chuvash language. Worked as translators, as already noted, P. I. Taliev and V. P. Vishnevsky.

In the first half of the 19th century, the scientific research trend noticeably revived in the Chuvash culture. Following good example V. Putsek-Grigorovich, Damaskin, E. Rozhansky, a new generation is actively involved in this important matter, among them V. P. Vishnevsky, P. A. Anorov, A. S. Protopopov, A. I. Artemiev and others.

Thus, the emergence of Chuvash children's literature is largely associated with the names of V. Putsek Grigorovich and Damaskin. Thanks to their efforts, Chuvash children got the opportunity to study in religious educational institutions.

With their light hand, schools and colleges began to open in the Chuvash region. A young national intelligentsia appeared, which was actively involved in pedagogical and scientific activities, in the creation of primers and textbooks for children, and in the strengthening of translation. All this created the conditions for the appearance of the first elements of children's literature, the authors of which were students of theological educational institutions, including Ermey Rozhansky, Nikita Bichurin. Their work was dominated by a spiritual theme, the genres of ode and panegyric, short stories and essays.

A new impetus to the emergence of literature for children was given by the appearance on the horizon of the Chuvash culture of S. Mikhailov Yandush. We will dwell on his work separately.

The children's theme was also touched upon by the work of V. I. Lebedev. So, information about the social life of Chuvash teenagers, their position in the family is present in his essay "Simbirsk Chuvash" (1850).

Talking about the daily activities of his fellow tribesmen in housekeeping and spending time, he writes:

“The Chuvash get up very early in the winter, at three, four, five, no later than six. The owner wakes up first. Following the father, all household members stand up; having washed and drunk a ladle of water each, they set to work that was not finished the previous evening. The father sits on the bunks, smokes a pipe, and the sons go to the kardu (A.M.'s barnyard) to clean up the cattle and feed. Meanwhile, the girls let chickens, ducks, and sometimes geese into the hut, feed them oats, bring firewood and water into the hut. The hostess heats the stove, begins to knead bread ...

In the evening, the girls gather for gatherings, start a cheerful conversation, begin to spin linen or hemp, sew or embroider linen. Some sons are taken for bast shoes, and others for repairing the turnover (horse bridle without a bit - A. M.), others weave ropes. V. I. Lebedev owns a cycle of adventure stories (“Animal fishing among the Simbirsk Chuvashs”).

The educational and scientific activities of N. I. Zolotnitsky (1829-1880), who developed his own system of education in his native language, launched a tireless work on the publication and distribution of Chuvash books. In 1867, he compiled a new Chuvash alphabet of 32 letters, which differed from the previous ones - E. Rozhansky (1769) and V. Vishnevsky (1832) in that it took into account the phonetic features of the native language for the first time. On the basis of his alphabet, N. I. Zolotnitsky compiled the primer "Chuvash knege" and the first printed calendar "Soldalyk knege" (1867), published the root Chuvash-Russian dictionary (1875). His primer was intended for use in primary education in reading, writing and counting in the native language. It consisted of the alphabet, materials for reading exercises, the official part (prayers and commandments), as well as texts for teaching counting. The primer is compiled taking into account the peculiarities of the structure of the folk speech of the Riding Chuvash and is saturated with folklore texts, which was not in previous books published for children's reading.

In proverbs and sayings, folk sayings given in the primer, there is a lot of practical material:

life advice, wishes in life, teachings and instructions.

Examples: Vygyt irtsen sirla tatma kaimasse - Vahat irtsen? yrla tatma kaima?

Islemezyr larma namys - Yo? Lemesyor larma namas (It's a shame to sit with folded arms); Soyana ayakkalla tukse-yar, tyurrine kala - Suyana ayakkalla tekse yar, turrine kala (Drive lies away from yourself, tell the truth); Halykh isne pen sin tuvaymast - Halah ё? not per? yn tavaymast (Peaceful business alone cannot be done) (translated by V. Ya. Kanyukov). Thus, compared with previous primers, the books of N. I. Zolotnitsky were a step forward. At the same time, they also had their drawbacks. Written on the basis of the old Chuvash script, they were not always accessible and understandable for children; and were also published in the language of the upper Chuvash, which made it difficult for the lower Chuvash to perceive them.

SPIRIDON MIKHAILOV

Spiridon Mikhailovich Mikhailov-Yandush (1821-1861) glorious son of the Chuvash people, one of the first national ethnographers, writers, historians, scientists. He created the basis of the Chuvash scientific school, made a significant contribution to the science and culture of his native people. His invaluable works included such studies as the essays “Chuvash Weddings” (1852), “About the Music of the Chuvash” (1852), the collection “Chuvash Conversations and Fairy Tales”

(1853), "Scribblers" (1855). In his writings, he also covered the history of his native people. Collected and edited works of folklore. He created many original artistic stories, essays, legends and poems, distinguished by their logical presentation, compositional completeness and excellent style.

in literary work and scientific activity S. M. Mikhailov, a significant place is occupied by children's topics.

His creative heritage, connected with the children's orientation, training and education of the younger generation, can be conditionally divided into 4 interdependent blocks: 1) ideas dedicated to the organization of the work of educational institutions among foreigners; 2) a description of the forms and methods of public education of children; 3) creation of images of the Chuvash child in artistic journalism; 4) writing literary and recording folklore works in order to include them in the children's reading list.

S. Mikhailov showed fair dissatisfaction with the educational policy in the country among non-Russian peoples, in this regard he had views and observations verified by his life experience, expressed useful advice and suggestions. At one time, he presented to the Imperial Geographical Society, according to his confession, "a rather extensive article on rural parish schools."

In the article "On parochial schools in the Chuvash villages" he writes:

“With the establishment of the Ministry of State Property, parochial schools were opened in Chuvash villages, of which there are from 5 to 10 in each county, and in which either the priests themselves or theologians who have completed the course of science in theological seminaries and become teachers before opening priestly vacancies are appointed mentors. The purpose of educating Chuvashlyat in them is to develop literacy among these people, and to prepare the quickest boys for the positions of volost and rural clerks, usually occupied by Russians. Further, the author notes that the boys learn very well from the mentors of the seminarians, because they can constantly study them in classes, while those who do not, since they are also engaged in priestly duties along with teaching work. In the article “What are the Chuvash people choking on and what measures should the government take to prevent this phenomenon,” the scientist bitterly reports that in foreign rural schools “most of the mentors do not work properly with their students, others do not attend classes for a whole month, and even some of them are such that the doors of the school are constantly locked. It can be said that they are listed as mentors for their salary alone, and students come to schools for one kind. In the same material, the author also justly criticizes the vicious practice of enrolling students without taking into account their desire to get an education. “They try to enroll children from such families as students who are not willing to teach them, and they reject those who voluntarily want to learn to read and write in order to protect their interests ...

The clerks, foremen and some of the clergy, instead of diligently to enlighten the Chuvash, try as much as possible to continue deep-rooted ignorance in them, so that with a gradual education they could not but interrupt their path on the path of parasitism and so on ... ". In the article “The Village of Ishaki in the Kozmodemyansk District”, S. Mikhailov suggests a reasonable approach to the choice of territory for the placement of parish schools. Insisting on the restoration of the recently closed educational institution in Ishaki, he convincingly motivates that “the village of Ishaki lies on the eastern side of the Kozmodemyansky district, and the village of Chermyshevo-Elasy lies on the western side; in the first there is a priest of the glorious Chuvash preacher A. A. Krechetnikov, and in the second - a preacher of mountain cheremis, father dean M. S. Krokovsky, with the resumption of the parish school in Ishaki, one of them would enlighten the Chuvash in the east, and the other in the west - cheremis".

S. Mikhailov did not remain indifferent to the future fate of those who graduated from parish schools, he wanted them to develop further, enrich themselves with new knowledge, improve their qualifications by profession, and become favorite workers among the population. With pain in his heart, he stated that the most experienced boys who entered after graduating from parish schools, “being at the full disposal of clerks and other senior officials,. more used for private home studies than for writing, which is why other boys lose the rudiments of education received in schools. Moreover, being under the hands of ill-intentioned leaders who are alien to any education, they also deteriorate in morality: having reached some 16-17 years old, they acquire all the vices that their leaders and other immoral people around them have.

S. Mikhailov considers it expedient in large and devout Chuvash villages, like Ishaki and Chemeyevo, to open central schools in order to give the Chuvashlyats a spiritual and moral education: “in addition to reading and writing, teach them church rules so that they can better understand about Christian religion and, moreover, to teach them church reading and singing. He recommends that students be enrolled as students who themselves want to study, and not be taken by force from mercenary species. Then, undoubtedly, there would be among the Chuvash people who wanted to learn to read and write, they only need to be given a good direction.

S. Mikhailov suggests that Orthodox Christians, in organizing the educational process, take an example to the extent necessary from schismatics, whose literacy is more developed than that of church Christians, who teach not only boys, but also girls.

Thus, S. Mikhailov in his work covered the most important and versatile issues of raising and educating children. He, taking into account all the facts, the circumstances of the political, ideological and socio-economic situation of his native people, developed valuable recommendations for eradicating ignorance and superstition among the Chuvash, introducing them to the Christian ideology, for overcoming arbitrariness, lawlessness, extortion, lawlessness of bureaucracy among them. In the first ideological block of recommendations, he proposes seven measures, among which the most important is preaching, the promotion of Christian teaching in the native language of "foreigners" and the development of school education.

Professor V. D. Dimitriev is absolutely right, suggesting that “S. M. Mikhailov stood for primary education in schools in his native language "and is in essence the" first Chuvash educator ", anticipating in this regard the Great teachers of the peoples of the Volga region N. I. Ilminsky and I. Ya. Yakovlev.

With great pleasure and desire, S. Mikhailov tells in his writings about how the Chuvash in his time were engaged in raising their sons and daughters. For each age group of children, they had their own forms and methods, approaches to education. This work for them, like for other peoples, begins from the moment the child is born and continues until he enters the adult environment. This is a constant, continuous process. With the transition from one age group to another, the child receives further development, enrichment through new effective measures and technologies of education.

This problem is thoroughly stated in the article “A Brief Ethnographic Description of the Chuvash”, sections of which are devoted to the birth and upbringing of children, occupations, caring for livestock and birds, games and holidays, everyday life of the Chuvash. In the course of acquaintance with the text of the article, a generalized image of a Chuvash boy and girl of the middle of the 19th century from lullaby age to their adulthood, as well as the methods of raising children among the Chuvash of that period, appears before your eyes. Already from the unsteadiness, the Chuvash child receives a favorable effect on him with folk pedagogy. Native, national, expensive is introduced into his body with mother's milk. “A mother feeds her child first with her breast, and not with a nipple, as with Russians.”

“With the release of the child from swaddling, they dress him in a shirt with a red collar.” Why with red? Because it is the color of life (red and yellow, which are symbols of the tree of life and the sun, are the most favorite colors of this people).

In the Chuvash family, constant concern for the health of the child is manifested. “Often they wash it, starting from birth, with water warmed in a cauldron, and the rich even with soap, in the nights of the tagan.”

In a number of cases, a child who begins to move is “let loose, and in this case, the child, crawling around the hut, plays with a dog, cat, or lambs in the winter; often pounding on the floor when playing with animals, or these latter scratch and gore him, which is why he screams just like his enemies - pudyak lambs.

In doing so, parents have two goals:

the first is to prepare the child for independence in life;

the second is to acquaint him and bring him closer to wildlife, the surrounding world.

The Chuvash baby from the first steps begins to join one of the three main spiritual riches of his native people, the art of song. So, “guys who can get up on their feet for the most part sway in the swell themselves, standing up and holding on to the edge of the swell with both handles. At the same time, they sing in the same way as their mothers: eh! uh!" .

Independence in life is instilled in a child in a Chuvash family and during lunch. “When a child is weaned from the chest and his teeth erupt, then they put him together with the big ones at the common table, at which he eats a box along with others and, if he carelessly eats food, pours himself” . In this case, the child is placed in an equal position with all adult family members. Parents usually serve the most delicious and high-calorie foods available in the house first of all to the child. “Mother, in order to console the little one, when he cries, promises him food (cheeses and eggs - A.M.), saying: “Don’t cry, son” An magyr, aggrieved (or “daughter” hirim). "I'll bring you sweets" Iza kilyam sana valli nenne, "cheese" chigyt or "egg" syumard.

The child is radekhonek, ceases to cry from these promises of the mother;

finally, having received a piece of cheese, he gnaws it with great pleasure. In this part, care for children is also manifested along the lines of dads. “Fathers, when they go to the bazaars, bring rolls to small children from there, and rich people also bring gingerbread. The guys from that are in great admiration and are ready to eat kalachi and gingerbread with bread.

Chuvash children, like those of other peoples, are busy with dolls at an early age. First of all, they make them themselves. When creating dolls, children mainly use improvised natural material. So, “Chuvash little girls make dolls for playing not from fabrics or materials of any kind, but from multi-colored leaves, either woody or herbal, and decorate them with wild or poppy flowers from the garden.”

Chuvash children from infancy are near working parents: in the house, in the garden, in the field. “During working hours, small, and especially infants, children are taken by their mothers with them.” As they grow older, they are more and more involved in domestic work. Boys and girls from 7 to 10 years old are the most active helpers of their parents in running the family household. “When the Chuvash sheep lamb in winter, the children go out at night to inspect whether the sheep has lambed, and when they find the lamb, they carry it with admiration to the hut, and the one who found it first of all calls it already his lamb” . Children "help mother spin arlam"

. “During the working time, the children stay at home, keel puff ... Staying at home in the wild, they frolic, sing songs, as at weddings, play pipes. Between games, they also do some practical work: they give food to the ducklings of the kuvagal sura and the goslings of the hor sura that come from the river; they collect bales of feathers dropped by geese and chickens, which they finally sell to buyers and keep the money for the purchase of the aforementioned pipes and delicacies; moreover, in the evening, before the return of the household from the field, they meet the herd and drive the cattle into the yard.

After 10 years, the nature of the work performed by children gradually becomes more complicated. “From the age of 10, boys begin to weave bast shoes and harrow, and at the age of 14 and 15 they go out and plow, especially from those families where there are no workers. In winter, such boys go to the forest for firewood, go after cattle, in a word, almost correct all their homework; in their free time, some go to catch hares with nets, bend arcs for sale, make sledges, and 18 years old are considered perfect workers. And “girls of 12 years old help their mother in needlework, embroider siog collars for shirts, and from the age of 15 they begin to weave pir canvases” . They are also involved in preparing food for the family. So, “in the spring, when the greenery appears, they gather to remove the serde and baldran borscht and boil a yashka with this greenery, and for the winter they stock up enough baldran in case of a shortage of cabbage.”

Games and entertainment events play an important role in the life of Chuvash children. At the same time, parents always support their interests. As the age of boys and girls increases, the nature of their entertainment becomes more complex and versatile. At the same time, they are tempered and strengthened physically, they communicate closer and closer with nature, with their native land. Children “from 7 to 10 years old play more in the yard and on the street;

they ride on sledges in winter, so that they only come home to eat;

we can say that one dawn will drive them out, and the other will drive them in.

Enough surprise how Chuvash children endure the cold in winter:

in just kaftans or in some kind of thin sheepskin coat, they have little grief. In the spring, the children are almost constantly in the yard, near the murmuring little keys, on which they put windmills and similar toys. “In the spring, the Chuvash children twine more and more near the birches, in the multitude located on the outskirts of each village and seated by their grandfathers and great-grandfathers.

Lures them to sim sacred trees the fact that the Chuvashs release juice from them, which then the guys drink as the only nectar.

Every season of the year promises children its charms and joys.

“In winter, Chuvash girls often have gatherings at night, or sits, olakh, and they gather at the invitation of a friend whose father and mother left for a long time to visit. The girls here spin arlat, singing songs, and the good fellows weave bast shoes, twist ropes, while others only smoke pipes and play the harp.

After sitting enough at their classes, they finally give up and begin to play. Their favorite game of sticks has died ...

There are many children at gatherings whom the elders scare, dressing up secretly as some kind of monster or scarecrow ... ". “On Christmas or before Christmas days, for two single and maidens, having gathered in one place together with children of both sexes, they go from house to house in the evening with harps and bubbles, and in every house they come to, they shout dirty horns ... and throw a handful nuts, and in the absence of their oak acorns iggel or peas. In this case, the children rush to the floor to pick up prey, pushing each other. » . At Shrovetide, “bachelors and girls ride sleighs with bells around the roundabout villages. The kids ride from the mountains on a sonaska sleigh. “On summer nights, boys are more likely to be with horse herds, which they graze on pasture, and whoever has no sons, the fathers themselves go out to the herd or send their daughters. The boys and girls in the herds sing songs all night long, as at weddings, and even dance to the sound of a small bubble played by one of the boys, and clap their hands.

The older men, sitting by the fire, smoke pipes and tell tales and their various adventures, as in shacks during leisure time.

So, this journalistic material by S. Mikhailov contains the main forms and methods of raising children among the Chuvash in the middle of the 19th century. The main attention was paid by the people to the labor, moral, patriotic and aesthetic education of the younger generation. The Chuvash child was actively instilled with the national traits of his native people from an early age until his adulthood. Initially, in a lullaby state, these good folk qualities poured into the baby with mother's milk. Subsequently, during all age periods, independence, love for nature and native land, craving for work and other positive qualities were smoothly and persistently brought up in children.

Reading the article by S.

Mikhailov, you can see with your own eyes that the following factors contributed to the formation of the character of the Chuvash child of the 18th-19th centuries, the development of positive national traits, good labor, moral and aesthetic principles:

1) unsteady, lovingly and skillfully performed by parents or other craftsmen for a newborn from a high-quality and attractive popular print, round, similar to “a nest of a big bird”;

2) dolls, made in most cases by the children themselves from improvised natural material, contributing to the development of their skills and talent and rapprochement with the surrounding world and nature;

3) national musical instruments: bubble, harp, noah and pipes, the sounds of which constantly accompanied children in their games and fun. For example, boys wore pipes "in the bosom as a necessary comfort";

4) games held by children of different ages at different times of the year in different areas: in the yard, on the street, on hills, outside the outskirts, in the meadow, in the bosom of nature. These games helped boys and girls to temper physically, to develop in their character the spirit of friendship and mutual assistance, collectivism and patriotism, love for nature and their native land;

5) holidays and ceremonies: surkhuri, davarni, ulakh, dimek, in which children of all ages took an active part, each performing the role assigned to him;

6) work, feasible, versatile, meeting the interests of children of all age groups, becoming more complex as boys and girls grow up.

This material by S. Mikhailov largely contributes to the restoration of the image of the Chuvash child and teenager of those distant years. He adds new touches to the child's portrait of the author himself, depicted by him in his autobiographical essay.

In the works of S. Mikhailov, a prominent place is occupied by the images of children created by him.

This is, firstly, he himself - Spiridon (in an autobiographical essay), then - the characters of essays-stories:

Vasya ("The Unfortunate Son"), Krki ("Grandfather Ivan's story about life in the past and the origin of the name "viryal""), Palli ("Grandfather Frol's story about Pugachev"), Olek ("Matryona's reprimand to Olga's daughter for absenteeism to the bladder" ).

The work "The Unfortunate Son" was written by S. M. Mikhailov in February 1860, presented to the Russian Geographical Society and was not published. AT Soviet time, in 1951, published in translation into the Chuvash language in the anthology compiled by M. Ya. In terms of genre, it, like "A Conversation at the Inn", should be attributed to the essay of the story. The plot is based on a documentary event taken from the life of the author's father-in-law's family. The work has a clear structure: a beginning, an ending, a bewitching and intriguing plot, characteristic of the story genre.

In the center of the work is the tragic fate of the 16-year-old Russian boy Vasya. He is a member of a large family, the youngest of the sons. His father, in search of happiness, sent him along with a middle-aged clerk to far Siberia to the trade service.

Upon arrival in Irkutsk, they met a clever woman, whom the clerk accepted as a housekeeper and began to cohabit with her. The woman, having learned that her boyfriend had a large amount of money with him, robbed him, and blamed Vasya. So the slandered and disgraced boy finds himself in a prison cell, undergoing terrible torment and suffering. Two years later, Vasya is released from prison and sent by stage to his homeland. With great difficulty, a passportless young man gets home, where trouble and disappointment await him again. The father is no longer alive. He and his older brother Ivan are threatened military service. And Vasily will have to go to the recruits for his family, where new difficulties and hardships begin for him. The young man here completely undermines his health and soon passes away completely.

With his work, S. Mikhailov wants to emphasize that in the cruel world of deceit and violence, apparently, there is no life for an honest, decent person. Its main character, modest, sincere, hardworking, caring for his relatives, adhering to the principles of "do not take revenge on enemies and do not repay evil for evil", burns in the cruel ruthless world of capital.

When creating the image of Vasya, the author skillfully uses a variety of pictorial and expressive means. Among them are epithets (a young, blond, innocent, defenseless, unfortunate, ill-fated boy), comparisons (“pure as a dove”, “Vasya, like an honest citizen”, “Vasya, like a scoundrel”), vivid formulations (“I received a piece of bread, who ate, pouring sweat and tears”, “drenched with bitter tears”, “carried the cross along the deplorable vale”, “throws himself on his mother’s neck and cries for a long, long time, until all the misery was eclipsed in his touched heart”), proverbs and sayings (“the wolves are full and the sheep are safe”, “money and stone are hammered”, “you won’t let your soul go to hell, you won’t be rich”), church-Christian sayings (“the fear of God”, “the Lord God”, “the kingdom of heaven ”, “Peace unto your ashes”, “the whole price of the cross”). The lines of the final part of the work sound like humor through tears: “Vasya, the ill-fated Vasya, did not serve the tsar for long: he died at a young age. Probably, the Lord God called him to receive the crown of truth in the kingdom of heaven, for the cross that he patiently endured, on young shoulders.

In the dialogue "The story of grandfather Ivan about life in the past and the origin of the name "viryal"", in addition to the old man himself, another person is depicted - Krki (Grigory). This is most likely a teenager. The following factors make this conclusion possible. Firstly, grandfather Ivan calls him "acham"

(“son”, “young man”). Secondly, at home he has a father, there was also a grandfather (“munazi”). Thirdly, he asks the old man such questions that only a teenager can ask (these are questions concerning events that took place not during the life of the youngest hero, but much earlier).

Krki is a curious, inquisitive young man.

He is interested in "the life of the Chuvash in the old days", the history of his native people:

why his riding relatives are called “virials”, why the Chuvash used to be much cleaner and richer morally than now, why in the old days they grew high grain yields, received more income from beekeeping, etc.

This dialogue-story describes the relationship between Chuvash children and their parents in the middle of the 19th century, characterized by mutual respect and attention. Grandfather Ivan, when talking with a young man, does not behave arrogantly and arrogantly, does not put his person above a young dialogue partner, talks to him as an equal person, sits at the same table with him, showing hospitality, treats him to beer. He tells him about the achievements of his native people in economic construction in the old days. And the young comrade listens attentively to him, along the way asking him questions that interest him.

The young man is worried that some of the positive work skills and traditions developed by his fellow tribesmen in the past are now undeservedly forgotten. And the young man involuntarily asks the older interlocutor the question: “Hal ma apla siok?” ("Now why not?"). After the grandfather’s negative characterization of modern life and its people (“Khalkhi saman urih tyuslu; halyk ta avalgi edem bek mar” (“The present time is of a different kind; the people are not the same as the old people”), the teenager again has a question that disturbs his soul: "Me?

Syut syandalyk pirakh? Eden and feast suslu? ("Why? There is only one white light and people of the same kind?"). From the conversation between Krka and old man Ivan, it is clear that he is eager to draw the appropriate lessons and conclusions from this intimate conversation and is ready to personally participate in the implementation of good labor principles, patriotic and moral traditions of his native people.

When meeting with his grandfather, Krki behaves modestly, delicately and politely. When he comes to the old man, first of all he greets (“Laikh pornatny, Yuvashka muchi, min islyaza laradyn?”

(“Are you healthy, grandfather Ivan, what kind of work do you live for?”). When leaving home, with gratitude for a useful conversation, he bows before an elderly person (“Syva pol, rakhmat syukur tuvara” (“Farewell, thank you for bread and salt”). A teenager understands well that children should behave decently in front of the older generation, they do not have the right to appear in front of parents in an obscene form, especially in a state of intoxication. Therefore, leaving home after treating a hospitable old man with beer, Krki says: "I will use the crawling kayas field: ati yatle mana. Numai syak raw issan, kondan oryzane de pustyarynman"

(“I’ll get drunk: my father will scold me. If you drink a lot of this beer, you won’t remove your legs from here”).

The image of Krka is in many ways reminiscent of another young hero Palli (Pavel) from the dialogue “Grandfather Frol’s story about Pugachev”. By age, he is the same teenager, by demeanor - just as modest and decent, by interests - just as curious and inquisitive. Pally, like his peer from the previous work, does not want to remain Ivanushka, who does not remember his kind, does not history savvy native land. He asks to tell his grandfather about Pugachev's adventures in the Chuvash land and listens to him with great desire.

S. Mikhailov in his works portrayed mostly male children. But along with them, one girl is found in his creative heritage. This is the Chuvash girl Olek (Olga) - the heroine of the dialogue under the conditional name "Matryona's daughter Olga's reprimand for absenteeism to the bladder", published in the same above-mentioned book "Chuvash conversations and fairy tales"

(1853). In the Chuvash language, this text was published in the book “Revolutionary Chavash Literature” (“Pre-revolutionary Chuvash Literature”, Cheboksary, 1984, vol. I, p. 106).

The writer introduces us to the typical image of a Chuvash girl of the distant 19th century - a girl without education, hardworking, meek, devoted to her family, striving for freedom and equality, having a craving for musical art. Olek is endowed with all the positive qualities of her peers of that time.

She has exceptional diligence, acts as a real assistant to parents in economic affairs:

she takes care of the cattle, prepares and cooks soup for her father and brothers returning from the field, cleans the dishes, kneads the dough. The girl is obedient and diligent, respects her elders, loves her parents, unquestioningly fulfills their instructions, and is friends with her peers. Olek has a penchant for music and singing.

This love led her to the neighbors Vasiliev to listen to the sounds of the national musical instrument of the bubble, performed by the bubble Nikita, for which she received a scolding from her mother. Her mother Matrena, like other members of the family, is dark, illiterate, superstitious, cruel and rude because of the hardships of her era. The woman is afraid that the musician would seduce her daughter. She sees the whole meaning and hope in life only in the only hard peasant labor, to which she wants to tie her daughter.

According to the genre, this work can be considered a small play-sketch. This is one of the first original examples of the Chuvash professional dramaturgy. The conflict and character in it are in a single strong bond. The dialogue between Matryona and her daughter Olek is clear and transparent. The work is distinguished by clarity of thoughts, originality of style, originality and originality of characters. Before us are vivid images of Chuvash women and girls of distant antiquity.

Finally, the great merit of S. Mikhailov in the history of the Chuvash children's literature is that he created the first original works worthy of being included in the list of texts for children's reading. In our opinion, the following works should be attributed to them: essays-stories “Cunning Cat”, “Conversation in an Inn”, “About the Vyatchans”, children’s songs “Titmouse” recorded by the people”, “Song of the Chuvash Children” , “Ooty, ooty, duck”, guest songs, the legend “About Sary”, fairy tales “Swallowed by the Earth”, “Friendship between the Cheremis and the Bear”, proverbs and signs, riddles and jokes.

The work "Cunning Cat", dated February 24, 1858, was presented by the writer to the Russian Geographical Society. It is written in an allegorical, anecdotal manner.

The action takes place in a peasant family. The Russian peasant had two cows. Suddenly one of them fell ill. The owner decided to sell it to "a horny butcher who buys sick cows for slaughter at negligible prices." I put the proceeds from the sale in a pot. The wife, who did not know about this, poured milk into it, milked in the morning from the remaining healthy cow. Reluctantly, the couple decided to correct their mistake.

A ten-ruble ticket soaked in milk was hung up to dry.

There was another problem here. An old cunning cat, sitting somewhere nearby and vigilantly following the situation, “quickly grabbed a ticket from a splinter instead of foam and disappeared into the yard with it.”

The couple started chasing her. But they didn’t succeed: the cat managed to chew and swallow a ten-ruble note. So the man was punished for selling the meat of a sick cow to people.

The work ends with the words of the author: "A man, having sold a cow, wanted to save money, but, on the contrary, this did not happen, according to the proverb:" Man proposes, but God disposes "". And this is a lesson not only for the older generation, but also for the young. You can't go far by deceit, you have to live honestly and righteously, it's better to start from childhood.

Until now, in scientific and literary publications, school and university textbooks, this work was called a story. Actually, this is a short story. The essay character of it is confirmed by the statement of the author himself: “I cite here one remarkable circumstance that happened recently with a similar trick.”

The scheme for constructing the plot of the work is simple and accessible to all categories of readers. First, the author's philosophical judgment is stated about the negative tradition that existed at that time among the population “to sell sick cattle for slaughter”. Then a smooth transition to a specific case from life, a statement of the fact itself, a conclusion-generalization. The author describes the episode within the framework of folk pedagogy: “Do not deceive others, you yourself will be deceived”, “Success, forge happiness with your hump”. The plot begins with a proverb (“And there is a hole in the old woman”) and ends with it (“Man proposes, but God disposes”). There are other figurative expressions in the text: “With his action he sins only before God, and does not observe economy”, “as if on purpose to his own misfortune”, “vor-cat”, “Vaska-cat”, “she beats herself as a slave, if not reaps cleanly."

"The Cunning Cat" is a truly children's work of aesthetic and didactic significance. But it for a long time was outside the control of young Chuvash readers, reached them only in 1946, after translation and publication in their native language. Since then, this story has been regularly included in school textbooks, and is a favorite work of the Chuvash children.

The fate of another work also developed - “A Conversation at the Inn”, dated December 12, 1859.

The work was presented to the Russian Geographical Society and remained unpublished. And in the Chuvash language it was published only in Soviet times, after the war.

The basis of this work is a dialogue between the author-narrator and a widow-philistine - the mistress of the inn. It describes oppression, arbitrariness and lawlessness, which were created in the Chuvash village of the middle of the 19th century by royal satraps - clerks, heads, merchants and foresters. I would like to agree with Professor V. G. Rodionov, who finds similar features in this work with A. N. Radishchev's Journey from St. Petersburg to Moscow. Chuvash literary criticism interprets the name of the genre of this work in different ways.

M. Ya. Sirotkin and V. D. Dimitriev consider it an essay, and V. G. Rodionov - a story. In fact, it would be more correct to attribute it to the essay-story genre, since it simultaneously contains elements of both a travel essay (targeting of names and events) and an artistic story (the presence of the author's fiction, a clear composition and system of images, free development plot).

This work is directly related to children's topics. Firstly, it introduces the life and problems of the Chuvash people of the middle of the XIX century, has historical meaning; and it could well be included in the children's reading list. Secondly, in this work there is an image of a child. This is "a little frisky boy, barefoot, in a cotton shirt." He "runs around the hut and plays pranks." His father is an officer serving in the army. He left his son to stay with his grandmother. “Knowing that his father is an officer, the boy shouts: “And I am a gentleman! And I am a gentleman!” Unfortunately, this essay-story reached the Chuvash reader with a great delay. Only in 1946 was it translated into the Chuvash language and included in the book-reader "October of Revolutionary Chavash Literature"

(“Pre-revolutionary Chuvash literature”), prepared by Ivan Muchi and Khveder Uyar.

In the diary of S. M. Mikhailov for 1855, the texts of four of more than 20 stories about the Vyatches, sent by the author to the Moskvityanin magazine and lost, were found. The surviving works were published for the first time in 2004 in Cheboksary in the collected works of the writer-scientist. In the original original texts, the names are not indicated by the author. And in the Collected Works, the compilers conditionally named them like this: “Did the Vyatka hunter have a head?”, “How the Vyatchans ate oatmeal,” “None of the Vyatches wanted to lie down on the edge,” “Not having time to move, they began to dry the onuchki.”

By genre, these are stories-anecdotes of a moralizing nature, imbued with humor and irony. Usually their plots are built on the basis of one episode or event. In terms of volume, they are short: they consist of only 3-4 paragraphs. As a result, there are few heroes. In the first story, these are peasant hunters and the wife of one of them, in the second and third - peasant merchants and soldiers, in the fourth - peasants crossing the Vyatka. These stories are interesting and attractive for both the adult reader and the young one.

The first story tells about the unsuccessful attempt of several men to catch a bear in the forest. “They come to his lair and get down to business. One of the brave men comes closer to the bear to show his dexterity and hit the bear. But Mishka Toptygin, without thinking much, scrambled him, tore off his head, leaving in the mind of the audience only the body of a daring man, he himself disappeared into the lair with his head. The other hunters are amazed, asking each other: "Did the comrade have their head?"

Thus, the uncoordinated, non-collegiate, frivolous approach of the peasants to hunting leads to a tragic outcome. The idea of ​​the work is simple and clear: before embarking on a risky business, it is necessary to thoroughly think over its decision, “you need to measure it seven times”, study the situation in detail, and take reliable security measures.

The meaning of the second story echoes the previous one. The heroes of the work are peasant wagon trains who set off in a wagon train to sell oatmeal. “Passing the Vyatka River, we saw that one passing soldier, having made a small hole in the ice, spread his crackers and ate them.” To the peasants who were interested, he answered with a grin that he was eating oatmeal. Those, following the example of a soldier, immediately made a large hole in the river and poured oatmeal into it from their carts for the whole team. But no matter how much they poured oatmeal into the river, they did not manage to wait for their favorite food: the oatmeal was carried away by the aspiration of water under the ice.

One of the peasants thought, “That oatmeal probably sits at the bottom of the river, and with such a guess, we rush into the river.” Those who remained upstairs, because of the long non-return of their friend, began to doubt that he was there, perhaps alone, eating oatmeal. And one after another they jumped into the water to slurp oatmeal.

“And they still slurp there, filling their Vyatka with oatmeal.”

In the third story, there is a dispute between peasant merchants who gathered for the night on a summer lawn, none of whom wanted to sleep on the edge. Their problem was easily solved by a soldier who appeared in this place. “He took and sharpened a stake, drove it into the ground, and ordered the peasants to lie around with their heads to the stake, and then each of them stood in the middle, and no one on the edge.” With this story, the author sings a hymn to the great wisdom and deep mind of a person, criticizes the stupidity and absurdity of unintelligent people. The idea of ​​the work is valuable and relevant both for the older generation, and for children and adolescents.

The fourth story describes a tragic incident that happened to the Vyatchans while crossing the river. Due to the lack of a boat, a large deck was used. “These brave swimmers, in order not to fall off the deck into the water, sitting on it, tied their legs lowered into the water.” After the people remaining on the shore pushed them away, the deck with the swimmers immediately “turned over with the riders, raising their tied legs up.” Then the comrades from the shore shouted: “You didn’t have time to cross the river, and already dry the onuchki!” . And the author, in conclusion, similarly, as in the first three stories, ironically with tears in his eyes: “But they were not laughing when their heads caught perches in the water, which they still catch, but they don’t bring home.”

The role of S. Mikhailov in the history of Chuvash culture as a folklorist is invaluable. He recorded songs for both adults and children. Moreover, he was not limited only to collecting them, but also translated them into Russian, gave his own interpretation of them and published them. The children's song "Chi-Chi Kasaya" ("Tit") was published by S. Mikhailov in 1853 in the "Kazan Provincial Gazette" (No. 29) and in his book "Chuvash Conversations and Tales", published in the same year in Kazan. This song recorded by its relatives, passing through the creative laboratory of the author, again returned to the people and gained wide popularity. Back in 1873, she entered school textbook for Chuvash children.

Chim chim kyzya! Wait, chick!

Shta kayadyn kyzya? Where are you flying to?

Kandyr vura - Hemp seed simyashkyn. peck flying.

Am I a korzasyn? How will the owner see?

Chirsh turryne - To the top of the khobaryp Christmas tree. I hurry to fly.

Chirsh Turryne And having flown there, what will Tarzasyn eat?

Onda min shin? - Fir cones there

Chirsh yiggelline onda I will eat.

larza siip. And if they are in the throat I'm a larzasyn? sit down?

Chavyp and klarip. - I'll get them out of there.

Am I ion tokhsasyn? What if there is blood?

Shuva kaip and tazalyp. - I'll go to the river and I'm a shinza kaizasyn? I'll wash myself.

Here is a chorus that uzhunyp. What if you get cold there?

Am I yelling pizse kaizasyn? - I'll lay out the fire yes

Timirzya kaip and warm up.

syptaryp. And if from the heat the leg of I timirzyu kilde burns?

half a son? - I'll go to the forge

Vara chorakh oruba I’ll make.

shikse surip. And if you can't find a blacksmith at home?

Then on one leg * I will jump.

This popular narrative folk work is designed for a preschooler and a primary school student and is built in the form of a dialogue. It describes the author's conversation with the tit, which is considered by the Chuvash to be the most modest and simple, beautiful and beloved bird.

Before the eyes of the young reader, the image of a cheerful, cheerful, resilient bird arises. Before that, he had seen her more than once in the garden, in the garden, on the street, and, having met her on the pages of the book, he rejoices and admires her, full of thoughts to be the same as this titmouse: not shy, active, offensive, purposeful, natural. Thanks to S. Mikhailov, this text in its original form has safely reached modern Chuvash children, and is fruitfully used today, as it was 150-160 years ago, in the educational and upbringing process.

Noteworthy is also the "Song of the Chuvash Children", published in the same 1853 in the same editions.

Oyar oyar oyara, ra-ra, The bucket is in the yard, oyara (2). bucket (2) Aidyr kayar vurman, Let's go to the forest of vurman (2) (2).

–  –  –

kumbana, Let's go for mushrooms Adir kayar (2).

cumbana (2).

The song emphasizes the inextricable connection between man and nature, expresses sincere gratitude forest, which gives people its priceless fruits, gives them the opportunity to rest and enjoy from the heart. The work is imbued with the spirit of collectivism and patriotism.

This song is still the favorite song of the Chuvash children to this day. It is performed during the games of boys and girls on the street, on the lawn, in round dances, on the school stage, in kindergartens, at kids' holidays.

The fourth cycle of poetic and musical works, recorded by S. Mikhailov in the same 1853 and published in the same editions mentioned above, includes guest songs. In them, as the author himself correctly notes, “gratitude for the new bread” is expressed to God, the king, the people and the earth.

Some lines of these songs are dedicated to children:

Arahmat acha-puchana! Thanks also to you, alas-fuck kids, Yra achazamba, and God bless you!

Porynzasyn, With children, if we are a khamyra and sit, live, patshana and even get it ourselves, pamalla and the king can serve.

achazamba God bless Yry with good children!

aradyr tora!

These texts reveal the immense love of the people for their children, their cherished dreams of having good and worthy successors to the deeds of their fathers and grandfathers, constant concern for the labor and moral education of boys and girls, the inseparable connection between the older, middle and younger generations, etc.

In the article "Chuvash weddings" S.

Mikhailov cites the song “Ooty, ooty, duck!” (“Nart nart kuvagal!”):

Nart nart kuvagal! Woo, woo, duck!

Shta kayan kuvagal? Where are you going, duck?

Syaryk kasma kayadyp I'm going to cut the turnip.

Syarykne kama Who will you give a turnip to?

baradyn? I will give Ingina to my pretty daughter-in-law.

Chiber baradyp.

The author presents this song as a kind of genre of wedding poetry. In fact, at the same time it is included in the children's repertoire. In modern versions of this children's song, the first two lines are completely preserved, only the subsequent lines are somewhat changed in terms of plot.

At the same time, the form of the dialogue, the style and language of the text are completely preserved:

Nartti-nartti Uti, uti, duck!

kavakal! Where are you going, duck?

A5ta kayan, kavakal? I go to the reeds.

Khamashlaha kayatap. What is in the reeds?

Hamashlahra mesker I have a nest there.

pur? What is in the nest?

I have chicks there.

Unta manan yava pur.

Java 5inche mesker (Line-by-line translation is my pur? - A.M.) Unta manan cheppem p ur.

As we have said before, S. Mikhailov, along with poetic works, also wrote down prose texts from the people. Among them is the legend "About Sarye". His record has been preserved in the draft sketches of the author’s work “Historical and ethnographic essay on the life of the Chuvash. General conclusion about the Chuvashs”, written by him in 1856-1857.

Interesting and captivating storyline. It tells about the Chuvash hero named Sary, about his brave and courageous, cunning and wise actions in relation to the servants of the Kazan kingdom, under whose yoke the Chuvash were then. The Tatar warriors, arriving once again to Sary, offered him, as usual, a royal feast in order to then take his beautiful daughter into captivity. But Sary felt what was the matter, and successfully outwitted the Tatars. “Although he agreed to feast with them, he then ordered to send his squad, consisting of riders like him, to the road and hide in the forest, warning them that when he played the pipe, they would get ready when he played another once, they would sit on horses, and when they play for the third time, then they would instantly attack the Tatars. The warriors of Saryy did just that, showing heroism and courage, they saved the daughter of the Chuvash hero from sending her into bondage. In the future, after such an act, Saryu could not expect anything good from the rulers of the Kazan Khanate, and he turned to the Russian Tsar for help.

This book is educational, especially for children. It introduces them to the history of their native land, to the difficult times when the Chuvash people experienced incredible violence and barbaric cruelty of the satraps of the Kazan Khanate. The tradition is imbued with a patriotic spirit.

It teaches children to love their homeland, their native land, to be brave and courageous, like the Chuvash hero Sary, to be ready at the right time, like him, to stand up for the freedom and independence of the people.

S. Mikhailov made a significant contribution to the national culture, in particular, folklore, having recorded two fairy tales from his native people.

The first of them - fairy tale"er 5atni" ("Swallowed by the earth") - in its origins goes back to the methods of magical rites, to the whole set of mythical views of the world. The second - the fairy tale about animals "^armaspa upa tus pulni" ("Friendship between the Cheremis and the bear") - is also one of the oldest fairy tales in origin. Compared to other similar fairy tales (“Upapa Sergey tus” (“The Bear and friend Sergey”), “ynpa upa” (“The Man and the Bear”), recorded by various folklorists, which passed through the hands of S. Mikhailov, is more logical, meaningful and poetry. Both tales were published in his aforementioned book Chuvash Conversations and Tales (1853). In Soviet times, they were republished in the Chuvash language (“Chavash halah samahlakh, Shupashkar, 1973, vol. I”).

Thus, in the middle of the 19th century, S. Mikhailov managed to acquaint Russian-speaking and few Chuvash-speaking readers with vivid examples of national fairy tales. Thanks to him, these monuments of the most ancient Chuvash culture, without significant distortion and adjustments, reached the present day and entered the treasury of national and domestic folklore classics.

The above-mentioned fairy tales are characterized by a humanistic, pedagogical and moral orientation. An amazing pedagogical masterpiece is the first of them - "Swallowed by the earth." It tells in a fascinating way how one widow of her three sons and three daughters decided to marry each other. The image of the mother here is displayed in all respects in a negative way. She is rude, rude and cruel. It is not difficult for the reader, including the young one, to guess the reason for the woman's licentiousness and savagery. This is a drunken, wrong way of her life. She goes to the tavern every day, gets drunk and returns home drunk.

“One day, as usual, after getting drunk, he comes home and sends his eldest daughter for water:

“Go,” he says to her, “bring me fresh water, my heart is on fire, I’m very thirsty.” The daughter listened to her, barefoot and undressed, despite the cold autumn time, she quickly went for water and hurried to bring her mother a drink.

Meanwhile, as she ran, the mother closed the door from the inside and did not let her daughter, who returned back with water, into the hut. Her daughter begs her with these words: “Mother! And mother! Let me go, my legs are chilly with the servant, let me into the hut as soon as possible.

And the mother from the inside says to her: “Will you marry your older brother? If you agree, I'll let you in." - “Yes, mother! - answers her daughter. “Isn’t it a grave sin to marry relatives and even a brother?”

At the same time, the mother insistently repeats: “No matter what you say, I won’t let you into the hut without it.” The frozen daughter was forced to agree with the mother's demand. Only then did her mother let her into the hut. And three days later she became the wife of her own brother. The mother did the same with her middle daughter. She thus, through blackmail and pressure, managed to marry her two eldest daughters to two eldest sons. But with the youngest daughter, the mother-drunkard did not succeed. The youngest categorically refused to carry out the inhuman instructions of her mother. And she had to run away from her home. After that, on her life path, she had to overcome many difficulties and obstacles in search of truth and happiness. By the time she returned to her native village, their house was no longer there:

he, along with all his inhabitants, was swallowed up by the earth. Thus, the earth could not bear the immeasurable guilt and criminal actions of the old mother. Her children were also punished, succumbing to the impudent persuasion of the woman who gave birth to them. It is no coincidence that the Chuvash say about morally corrupted people:

"As soon as the earth holds them." Is this negative act of a mother towards her daughters and sons an accident? Far from it. This is a consequence of the negative traits of his disgusting character. The main thing in the tale, of course, is the moral conclusion: marriage between siblings is immoral and anti-moral, inhumane, from the point of view of medicine, harmful and unacceptable. Therefore, the violation of these rules and canons will certainly lead to tragic results. The tale emphasizes the importance in the healthy development of human society of a favorable moral atmosphere in the family, the state of spiritual relationships between parents and children, provides for the responsibility, first of all, of the mother for raising children, their happy future.

The cognitive role of this fairy tale for children is great: in ancient times, marriages between people of the same blood were practiced.

The healthy forces of society then resisted this. The tale “Swallowed by the Earth” seems to be a reflection of the struggle for the rejection of such marriages, for their prevention.

The fairy tale, written down by the folklorist S. Mikhailov, inspires readers and listeners with confidence in the triumph of truth, the victory of good over evil. The suffering of positive characters - the youngest daughter and youngest son - is transient, temporary, they are followed by joy and well-being, which are the result of a struggle, a positive result of joint efforts. The optimism of a fairy tale is especially close to children and enhances the educational value of folk pedagogical means.

The plot of the second tale is interesting and original - "Friendship between the Cheremis and the bear." It tells that a smart cheremis man agreed to be friends with a bear who was going to eat him. For the first time, they sowed barley together.

The bear, at his own request, decided in the fall to get the roots of this culture. And the tops went to Cheremis. As a result, the barley-topped peasant spent the winter without sorrow.

The bear, too, hungry in the winter, wanted to satisfy his hunger with a supply of barley roots brought to his lair: he chewed, chewed, found no taste. Then I realized: “So I’ll be smart ahead, I won’t agree to take the roots ahead, but I will take the tops” ”. Turnips were sown for the second time.

Now, at the request of the bear, the division of the crop has happened in reverse:

the clubfoot got the tops, and the cheremis got the roots. As a result, the man turned out to be full and satisfied in the winter, and the bear was starving. For the third time, the Cheremis, who came to take revenge on a man for deceiving a bear, begs him to “feed him with his food:

let's continue, says the bear, our friendship. And he calls on him to help in splitting the clean roots.

Clubfoot agrees with him and finds himself in a disastrous position. The plot of the tale is imbued with the motive of the superiority of man over the beast. The man is presented in it as smart and cunning, and the bear is a creature accustomed to believing in people and at the same time stupid. The main idea of ​​the fairy tale is that there is no stronger person in the world. With the skillful selection of methods and means, the manifestation of ingenuity and agility, he is able to defeat all natural phenomena and creatures, including such a powerful beast on earth as a bear.

This tale is especially popular among children. It introduces children to the world around them, teaches them to be resourceful and quick-witted, to learn how to quickly make well-considered decisions at a difficult moment. At the same time, the cognitive meaning is also great for them: in cereal crops, like barley, the food part is in the tops, and in root crops, like turnips, in their limbs.

S. Mikhailov in the newspaper "Kazan Provincial Gazette"

(1853, No. 29) and the book "Chuvash Conversations and Tales" (1853) published 35 proverbs and signs. These are short, rhythmically organized, mostly one-two-part sayings containing judgments from the field of morality, worldly wisdom. Here are some of them: “Sidik kyuruk yit sassibe sit let, tessi”

(“A thin fur coat and spoils from a dog’s barking”), “Cheese and revenge, sleep izessi” (“A fool does not drink beer, but drinks his mind”), “Won ikke hang, tin kas” (“Measure twelve times, then cut off”) , “Ozal orgamakhpa chobat, and yra yrganba” (“The thin one rides the argamak, and the good one - on a skinny horse”), “Oy aslatsa vylih turandaras siok”

("With the expansion of the field there is no fodder for cattle"). As a result, in the course of solving riddles, the child performs two interdependent tasks concerning analysis and synthesis: as a whole, he sees its parts, and in the parts - grains of the whole.

The riddles written down by S. Mikhailov enrich the minds of children with information about nature and knowledge from various areas of life. They help them to know better, to study the world, the world of domestic animals, wild animals and birds, suggesting the features of their portraits and habits. For example, a cow - in the course of sending her to a watering place (“Yrzyabala senik shu batne ani” (“With a body of a pitchfork crawling to the water”), a chicken - through comparison with a workaholic woman of short stature, and her testicles - with small barrels (“Pichike mayra pichke mouth" ("Little woman - a master of barrels"), magpie - by showing her portrait and habits ("Elli elze vyrde, oksak saldak sikse syavyrna" ("Sweeps with a broomstick, and the lame one spins around with a jump"), "Kledinchen tyukki vurum"

(“Against the crate, the support under it is much longer”), twitching - through the characterization of his screaming (“Lying aikkinche mochey syum tabi”

(“On the other side, uncle beats the wool”), etc.

In his book "Chuvash conversations and fairy tales" S. Mikhailov included 5 jokes. These are proverbial expressions (“Kurchik karchik, khumla yussi pores?” (“Old old lady, do you have intoxicating drinks?”), funny figurative combinations of words (“Khozan lazhi - hora lazha, Hastirgan lazhi - hula lazha” (“Kazanskaya the horse is a black horse, and the Astrakhan horse is a buckskin horse"). Three of the five jokes are taken from the children's repertoire: "Chvyk, chvyk kinemei!" ("Chvyk, chvyk, grandmother!"), "Ksh vide, ksh vide - siorkonne kyzyya yorlat "(Shish to the stable, shish to the stable - the titmouse sings in the spring)," Abe sanyndan khuramastyp: piren kokki sak-anche! games, round dances and holidays. For example, the children "Chvyk, chvyk kinemey!" Shouted when they played blindfold blindfolds. Rhymes enlivened the children's games, contributed to their physical and creative development.

So, S. Mikhailov played an invaluable role in the birth of national literature for children. He recorded children's poems and songs from the people, processed and returned them to him in an improved form, created original prose and drama works with images of the Chuvash boys and girls of his time. These works, like his writings for adults, are distinguished by literary perfection, logical presentation, compositional completeness, excellent style, rich and juicy language.

An important milestone in the creation of literature for Chuvash children was the book by S. Mikhailov "Chuvash conversations and fairy tales", published in Kazan in 1853. It is essentially the first textbook for Chuvash children, telling about the history of their native land, about the people, and a primer, and a book for reading, and a guide for studying the Russian language by Chuvash children, and a dictionary.

LITERATURE

1. Vasiliev, A. V. Asarhattarusem // Revolutionary Chavash Literature. Textsem. Vol. I (XX emerchchen) / A. V. Vasiliev, G. F. Yumart. - Shupashkar: Chav. ken. publishing house, 1984. - S. 401-456.

2. Rodionov, V. G. Literature culture of purna?en chronicles // Revolutionary Chavash Literature (XX emerchchen) / V. G. Rodionov, G. F. Yumart. - Shupashkar: Chav. ken. publishing house, 1989.

3. Spiritual ceremony, performed during the most desirable presence of Her Imperial Majesty the Great Empress, the wisest monarch and most caring mother Catherine II in Kazan. - St. Petersburg, 1769. - S. 45.

4. Ashmarin, N. I. Chiper // Dictionary of the Chuvash language: in 17 vols. T. XV / N. I. Ashmarin. - Cheboksary: ​​Chuv. state ed., 1941. - 290 p.

5. Works in prose and verse, in case of the opening of the Kazan governorship, in a public collection in different languages ​​spoken in the local seminary on December 26, 1781

M., 1782. - S. 40.

6. The triumph of the Kazan Seminary, bringing the most holy governmental synod to the member, the great lord, the most blessed Ambrose, archbishop of Kazan and Sviyazhsky, gracious archpastor, father and patron, on the day of the namesake, the most ardent congratulations of 1795. - M., 1795. - S. 31.

7. Rodionov, V. G. Summary // Revolutionary Chavash Literature (XX emerchchen) / V. G. Rodionov. - Shupashkar: Chav.

ken. publishing house, 1989. - S. 227-251.

8. Rodionov, V. G. Rozhansky Ermey Ivanovich // Brief Chuvash Encyclopedia. - Cheboksary: ​​Chuv. book. publishing house, 2001. - S.

9. Joyful celebration, by which the most pious ...

Emperor Paul the First, dedicated to the chrismation and coronation to the All-Russian throne, which took place on the 5th day of April 1797, the Nizhny Novgorod Seminary of May most graciously welcomes the Nizhny Novgorod Seminary.

day of 1797. - M., 1797. - S. 18.

10. Mikhailov, S. M. Collected works / S. M. Mikhailov. - Cheboksary: ​​Chuv. book. publishing house, 2004. - 510 p.

11. Sirotkin, M. Ya. Essays on pre-revolutionary Chuvash literature / M. Ya. Sirotkin. - Cheboksary: ​​Chuv. book. publishing house, 1967.

12. Perle vular-ha. Reader. 2-mesh ken. / Z. S. Antonova pukhsa haterlene. - Shupashkar: Chav. ken. publishing house, 1987. - 88 p.

13. Lebedev, V. I. Simbirsk Chuvash // Reader on the culture of the Chuvash region. Pre-revolutionary period /

V. I. Lebedev; comp. Egorov N. I., Danilova M. G. - Cheboksary:

Chuv. book. publishing house, 2001. - 254 p.

14. Rodionov, V. G. Chavash Literature. XVIII-XIX emersem / V. G. Rodionov. - Shupashkar: Chav. ken. publishing house, 2006. - 462 p.

15. Sumakh deputy kazyazhin Chuvash chilga zin // Sergeev L.P.

Kive chavash 5yrulakhe. - Shupashkar: Chav. ken. publishing house, 1988. -S. 60.

III. CREATING A NEW WRITING

AND FORMATION OF CHILDREN'S LITERATURE

In the early 70s of the XIX century, a new Chuvash script was created. They also determined the formation of national children's literature. If oral folk art was the "golden cradle" of literature for children, then the first primers, which appeared in the early 70s of the XIX century in the new script, were the basis of children's books for reading, i.e.

written children's literature. Starting from the second half of the 19th century, the Chuvash written children's literature took shape in literature that has its own pedagogical canons and various genres. Now the role of literature for children in the upbringing and education of children has greatly increased. This is the great merit of I. Ya. Yakovlev, his pupils K. V. Ivanov, N. V. Shubossinni and others.

At the beginning of the 20th century, most of the Chuvash writers who worked in literature for adult readers also touched on the children's theme. It is especially noticeable in their works devoted to the social life of their native people.

From their pages, before the eyes of readers, a miserable image of a child of that time arises - sick, hungry, undressed, unshod, downtrodden, illiterate, etc. hero. The first of these is a baby lying in a shaky state, crying incessantly because of malnutrition. The second is a 5-year-old girl, also hungry, sheds tears, asking her parents to give her bread.

Her portrait looks depressing:

Ike kherle ku5epele Looks sadly with his eyes, Huyharsa pakhsa Red from crying because of ramming. malnutrition.

Pitenche tumlam young On her face she does not have a single 5uk, blood.

Tutisem kawakarna. Lips turned blue.

Mayenche shanar On the neck - tendon.

Palla, Hands and feet like rods.

Hula baked alli-uri; A worn-out dress hangs on a small torso P echete talappune.

^etelne kepe?akna.

A joyless childhood is the result of a beggarly life of parents.

A large family is inactive: there is little land, there is nothing to buy it with, crops are low, everything goes to paying taxes, there are no earnings ... The author skillfully inserted psychological drawings into the text of the poem that make the reader deeply worry and worry about their miserable existence.

Vasya Anissi paints a Chuvash child with the same gloomy colors in the poem “Yalta” (“In the Village”, 1907):

Per tettem nachar In a dark and poor hut purtra A child barely audibly Acha makarni whines, iltenet ... He is frail and pale

Val nachar, shursa all:

Bones and skin without blood.

kaina, sick, mother on the bench Shammisem kana yulna.

He gasps, groans in pain.

Amashe un chirle, Father has been gone for a long time, he is in Vyran 5inchen prison tarai suit, Ashshe unan termere, Languishing, suffering in the morning tukhay suit. captivity.

Achasem Makara? 5e, The children are hungry. Roar, Vesem 5ime yta?5e. They ask their mother for bread, Nim tavaimi mayepe They suck their fingers from hunger, Purnisene eme55e. They whimper and whisper softly.

(translated by M. Ya. Sirotkin) In many respects, the young characters of the poem by S. S. Tavanyalsem (Sorokin) "Yalta" ("In the Village", 1907), the poem by T. K. Kirillov "Pulashar" are similar in many respects to the little heroes of these works

(“Help”, 1905), etc., dedicated to the tragic fate of children and adolescents.

Images of children are included in a number of works created at the turn of the 19th and 20th centuries in the light of the cultural and educational program developed by I. Ya. Yakovlev and his followers. The basis of their vocabulary is such words as student, teacher, school, book, newspaper, knowledge, native language, etc.

For example, G. I. Komissarov-Vanter in the poem “Eple Pataryal Pulni” (“How Bogatyrevo was Formed”, 1902), talking about the past and present of his native village, devotes a lot of space to describing the history of the school. In the first years of its existence, the Chuvash children had a hard time there. Priest teachers constantly beat them with rods, arranged all sorts of tortures and tortures on them. Over time, the situation has changed for the better. The bullying of students has stopped. A new school building was built. Most importantly, children began to be taught from Chuvash books in their native language.

In another poem by the poet "Yal veenche of schools to lurk"

(“A school on the edge of the village”, 1906) depicts a rural teacher arrested for revolutionary activity, but not losing faith in a brighter future. The students, saying goodbye to him for the last time, promise to honor his memory, to continue his righteous work.

In the poem “Chavash” (“Chuvash”, 1903), G. I. Komissarov Vanter expresses the hope that “The Chuvash head with its wisdom will win in life; His eyes will open: he will always reach for the light!

The hero of Vasya Anissi's poem "Usal Navel" ("Evil Pop",

1904) is a student of a rural school who has suffered misfortune and humiliation from a ferocious teacher who every day pulls him by the ears, by the hair, puts him on his knees. And he prays with all his heart and asks God not to send him to him, curses him, wishes him trouble. While studying at school, the young hero of S.P. Chunderov’s autobiographical story “Manan Purna?”

("My Life", 1902).

Many poetic works with an educational orientation (“Hevel khertse pahat-?ke” (“The sun warms well”, 1910), “^amraklakh” (“Youth”, 1912) T. T. Terentyeva, “Kenekesen ussi” (“The use of books ”, 1913) by I. G. Grigorieva, “utta hire?” (“Toward the Light”, 1917) by N. I. Polorussova-Shelebi and others) are invocative in nature. Yes, Yves.

Grigoriev, urging the Chuvash boy to learn to read and write, writes:

A literate person is not Verenne? yn uhmah is stupid, mar, And not evil, and not angry.

Ytla usalakh ta mar.

He also knows how to live, Puranma that shaft pellets, And dexterous at work.

E?leme te pit mattur.

Books bring only benefit to Kenekesem, kure55e, This is known to all.

Cana Purte Pele55e.

If you want to know a lot of avna peles, kilsessen, brother, take up Shallam, tarash reading.

Enlightenment ideas are also imbued with the poems “Chavash yalti teacher? Inchen men kala? 5e” (“Discourses of the Chuvash about teachers”, 1913) by I. G. Grigoriev, “Men tavas?” (“What to do?”, 1907) S. S. Tavanyalsem, short stories “utta tukhasche”

(“To break through to the light”), “Purna? 5utti ”(“ Light of Life ”, 1906) by Taera Timki, translated by him the poem in prose by V. G. Korolenko“ Lights ”(“ Vut ku?e ”, 1906), essays“ ShurutNurasran - Husana ”(“ From Sherautov-Nurusov - in Kazan”, 1912), “Chelkhe?inchen” (“On the language”) by A.P. Prokopiev-Milli, articles “Verenme kayasche” (“Go to study”, 1910), “Chavash ha?ache”

(“Chuvashskaya Gazeta”, 1917) by S.V. Elger, “Verener” (“Learn”, 1909), “Vahat?ite” (“The Time Will Come”, 1909) by N.V. Nikolsky and others.

Among the major works devoted to the bleak fate of pre-revolutionary children is the poem by I. I. Grigoriev "Chavash achin vunna? Itichchenkhi purna5e" ("The life of a Chuvash child under the age of ten", 1912). The plot is built by the author in a descriptive way, in a chronological sequence of events. Engaged in agriculture and animal husbandry, absorbed in the cares and worries about food, the Chuvash peasants did not have the opportunity to raise their children. Their children, as it were, were abandoned to the mercy of fate, they grew up by themselves, invented games and dolls for themselves and amused themselves in their own way. Hunger, cold, disease were constant companions of their lives. Children under 8 years old in any weather spent whole days in the wild, running around on the street. No one followed them, no one controlled them.

Running barefoot and in light clothes in the spring and autumn, they often fell ill:

apla chavash achisem So the Chuvash children Asap kursa use55e, Grow in poverty, Pechek asha cherene Their little Yrattarsa ​​purana55e: hearts are chukhne? imeser, Pouring pain:

E? es chukhne e? meser, Not eating on time, Chire tukhsa kaya? 5e, Not drinking on time, Drink nachar pool? 5e. They often get sick, become frail.

Undoubtedly, the mere presence of images of young heroes does not yet give the right to call a work for children. Unfortunately, there were few original texts worthy of being classified as literature for children during this period. Of these, it should be noted the poem by T.K. Kirillov "Saltak arame sapkari achine sikterse larna chukh yurlana yurri" ("Lullaby song of a soldier", 1916).

In it, both in terms of content and in the style of rhythm, the spirit of a folk lullaby is obvious:

Hale paw, canle Sleep quietly and calmly, yvar Sleep sweetly.

Tutla yykhapa.

Hey, acham, man savna Ah, my child, my angel, There is hope for you.

angel, When you grow up, Emet san? Inche.

^itensen, acham, mana my son, Take care of your mother.

pah, havan annune.

Worthy of being included in the list of works for children's reading is T. T. Terentyev's poem "Mulkach" ("Hare", 1912). It says that a boy, while a horse was grazing in the forest, caught a hare, which, jumping out from behind a bush, pointing its long ears, ran at a trot. The poem is close to the children in terms of theme and plot. At the same time, it is not fully polished in technical terms.

A number of poems by V. S. Mach (Mochankina-Semenov), dedicated to nature, native land (“Eshel Varman” (“ Green Forest”), “ak?urkunne pulsassan” (“When spring comes”), “Vashin-vashin?il veret” (“Quietly-quietly the wind blows”), “Kam yurlame savansa” (“Who will not sing cheerfully”). The beautiful pictures of nature he created were windows for children to open for the first time into the world of nature.

Here is how the poet attractively depicts spring in the poem “Quietly the wind blows”:

Yiva? 5st? and Kalarat, The tree dissolves Kurak shatsa esheret, leaves, Kayak yurri iltenet, The grass is turning green.

Petem tenche khepertet. The bird's Hura halah haterlet round dance is heard, Sukhapu? Ne, Surin. The whole world rejoices and sings.

er tipesse val ketet For spring sowing Akma?urkhi tyrrine. peasant Prepares a plow and a harrow.

He is waiting for the moment when the soil will ripen.

During this period, poets and prose writers actively worked to create fairy tales and ballads that were equally accessible and understandable for both adults and young readers. These are the tales "Chavashpa Tutar" ("Chuvash and Tatar", 1902), "Esrele" ("The Spirit of Death", 1907), "Here uyakh ilni" ("The Girl in the Moon", 1907) by M. V. Vasilyeva-Shevle in co-authorship with G. A. Korenkov, "Constantinople Khuline Tuni? Inchen Chavash Vattisem Kalani"

(“The legend of the Chuvash about the founding of Constantinople”, 1915), “Pulerty Valem hu?a?inchen” (“About Valem, a Bulgar merchant”, 1915) N. I. Polorussova-Shelebi, “Elik” (1906) M. D . Trubina, “Vutashpa Chavash” (“Water and Chuvash”, 1908) I. E. Tkhti, ballads “Yylahla Chun” (“Sinful Soul”, 1907) M. V. Vasilyeva-Shevle, “Yasarkka” (“Snowstorm ”, 1913) by F. P. Pavlova, 4 books of folklore texts by I. N. Yurkin, published in 1907:

"Halapsem" ("Jokes"), "Shutsem" ("Jokes"), "Yumahsem"

(“Tales”), “Vattisen samahesem (“Proverbs and sayings”), etc.

During the formation of the Chuvash children's literature, a characteristic feature was the rise of translation art.

The main role in the creation of a genuine Chuvash translation school belongs to I. Ya. Yakovlev.

In the Simbirsk Chuvash teacher's school he headed, besides himself, D. F. Filimonov, A. P. Petrov, P. V. Vasiliev, I. S. Byurganovsky, V. N. Nikiforov, F. D. Danilov and many other teachers.

Active representatives of the Yakovlev school of translation were the poets K. V. Ivanov and N. V. Shubossinni, who in 1908 published the poem “The Song about the Merchant Kalashnikov” and other poems by M. Yu. Lermontov as a separate book in the Chuvash language.

Actively worked at the beginning of the 20th century in the field of translation and many other figures of national culture. In 1906, in Kazan, translated by M. F. Akimov, a separate brochure published the story of N. D. Teleshov "Trouble" ("Nusha"). In 1912, in the same city, A. S. Pushkin’s poem “Poltava” appeared in the Chuvash language, translated by G. T. Tikhonov-Galgay. In 1907-1908, the books “Prisoner of the Caucasus”, “God sees the truth, but will not tell soon” by L. N. Tolstoy, “The Scarlet Flower” by S. T. Aksakov, “Wild Swans” by G. Kh. Andersen were also published in the native language .

Many works of Russian classics, including I. A. Krylov, N. A. Nekrasov, M. E. Saltykov-Shchedrin, V. G. Korolenko, A. M. Gorky, A. Koltsov and others, were published on the pages Chuvash primers, calendars, the newspaper "Khypar".

An important milestone in the history of national children's literature at the end of the 19th and beginning of the 20th century was the New Alphabet (1875) translated into the Chuvash language and withstood several editions and four Russian Books for Reading (1875 by L. N. Tolstoy.

In 1882, the “First textbook for the joint education of the Chuvash and Russians” was published in Kazan, compiled by V. Islentiev. It contains samples of writing, a Chuvash-Russian dictionary and parallel texts of prose verses. The book, “serving as an anthology of translations” (V. G. Rodionov), included both works of Russian folklore and Russian classics A. S. Pushkin, V. A. Zhukovsky, I. A. Krylov, A. V. Koltsova and others.

Chuvash translators were particularly impressed by small genres:

poem, fable, story and fairy tale. The fable, as one of the genres of verbal art, came to Chuvash literature with the work of I. A. Krylov. As early as the last third of the 19th century, his fables "The Fox and the Grapes", "The Fox and the Crane", "The Dragonfly and the Ant" and others, translated into the Chuvash language, were included in the ABC books by I. Ya. Yakovlev. In 1906-1907, Krylov's works "Monkey and Glasses", "Swan, Cancer and Pike", "Pig under the Oak", "Fox and Grapes" appeared on the pages of the newspaper "Khypar". Their teacher G. A. Korenkov translated them. Then, imitating the plot of the Russian classic, using the Chuvash seven-syllable syllabic, he wrote the original fable "Avtanpa ahah perchi"

(“The Rooster and the Pearly Seed”), denouncing indecisive weak-willed people. The legacy of I. A. Krylov played a significant role in the manifestation of the satirical talent of the poets Fyodor and Yakov Turkhanov. In his fables "Vi?e?er?i" ("Three Sparrows", 1898) and "Yeple yyva?" (“Rosehip”, 1898) Fyodor Turkhan denounces the vices and shortcomings in the life of society, boasting, bragging, smartness, frivolity. Yakov Turkhan in the fable "Uhmakhan huyhi"

(“The Misfortune of a Fool”, 1898) sharply ridicules a negligent peasant. Attempts to write in this genre in the Chuvash literature were observed earlier. So, one of the students of N.I. Zolotnitsky M.P. Arzamasov wrote the fable “Cheke?” ("Swallow") and "Kavakarchanpa chaha" ("Dove and Hen").

The fables of I. A. Krylov, published in the Yakovlev primers, and satirical works created under the influence of the Russian classic, played a certain role in the formation of the Chuvash children's literature. They were immediately accepted by children and studied in schools. According to them, the younger generation received the first information about the world of nature and human relations, about the nature of social contradictions.

In general, by translating the works of Russian and foreign writers, Chuvash writers not only enriched our poetry and prose, but also honed their artistic skills.

IVAN YAKOVLEV

Ivan Yakovlevich Yakovlev is a great pedagogue-democrat, a thinker of the 19th - the first half of the 20th century, an outstanding educator of the Chuvash people, the creator of the national alphabet. In 1868, a 20-year-old high school student, using his own and private donations, organized the Simbirsk Chuvash school, which three years later was adopted by the state budget.

In 1890, it was transformed into the Simbirsk Chuvash teacher's school, which became a powerful center of education and culture for the entire people. Being at the helm of the school and for a number of years being an inspector of the Chuvash schools of the Kazan educational district, he opened about 40 schools in different corners Middle Volga region, created a progressive system public education, became a major theorist and practitioner of primary education in bilingual schools. The merits of I. Ya. Yakovlev to the people were highly appreciated by V. I. Lenin, who saw in him a champion of the national upsurge of the Chuvash people in the difficult conditions of tsarism.

The rich pedagogical and creative heritage of I. Ya. Yakovlev had a beneficial effect on all spheres of the culture of the native people, including the formation and development of the Chuvash children's literature. This was pointed out in their scientific works by M. Ya. Sirotkin, E. V. Vladimirov, V. Ya. Kanyukov, A. V. Vasiliev and other researchers. Based on the plot and thematic features of the stories "Cockerel" ("Avtan"), "Magpie" ("Chakak"), "The Mill" ("Arman Tuni"), M. Ya. Sirotkin noted that "they are designed in the spirit of the stories of K D. Ushinsky and L. N. Tolstoy for children and pursued the goal of developing in children observation, attention and the ability to understand the environment in life. He was in solidarity with M. Ya. Sirotkin and V. Ya. Kanyukov, emphasizing: “In building his primer, I. Ya. Yakovlev followed the principles educational books K. D. Ushinsky and L. N. Tolstoy. Adhering to the system of "educational reading" developed by classical Russian pedagogy, he strove to create such a book for reading in his native language, which could contribute to the fulfillment of the tasks of national education of children. Similar conclusions were made by E. V. Vladimirov: “I. At the end of the 19th and the beginning of the 20th century, Y. Yakovlev was worried about pedagogical problems, he looked for their solution in Russian social and literary thought. To this end, he turned to the works of L. N. Tolstoy, K. D. Ushinsky and others, translated their children's works into the Chuvash language, contributing to the moral, labor, international education of children.

Sometimes scientists, agreeing with the false attitudes of the rulers of the Soviet era, made erroneous judgments in their works.

So, M. Ya. Sirotkin accused I. Ya. Yakovlev for the fact that in his “creativity we do not see an expression of direct indignation and indignation at the social orders of his day, and even more so, a call to fight for a new social order» .

V. Ya. Kanyukov also criticized his native patriarch for the fact that “Yakovlev’s literary work, like his pedagogical activity, sometimes contradicted new tasks. He connected moral education with religious education and acted quite actively in the direction of strengthening this connection in the practical activities of schools.

Some of the correct ideas and thoughts of the above critics sometimes also needed a broader interpretation, development and disclosure.

In our opinion, the theme of childhood, the world of childhood in the work of I. Ya. Yakovlev should be considered in the whole complex of his organizational, pedagogical, scientific and social activities, in all the diversity of his life path. Children's orientation is an integral, organic part of the entire pedagogical and creative heritage of the patriarch of the Chuvash people. In the first place, of course, is his organizational work.

I. Ya. Yakovlev was truly a true organizer of public education in the Chuvash region. As the researchers of his work G. N. Plechov and N. G. Krasnov correctly note, “before the eyes of the young Yakovlev, there were constantly pictures of the plight and disempowered situation of his native people, their darkness and illiteracy, which aroused in him a sincere filial desire to somehow help e m at. And he saw the ultimate goal and the meaning of his life and work in the good for the long-suffering people, primarily through their enlightenment.

In his “Memoirs”, Ivan Yakovlevich writes: “In 1868, my determination finally strengthened regarding the enlightenment of the Chuvash and the need to create a special Chuvash school for them for this purpose.” And he stubbornly and persistently sought the realization of his cherished dream. The Simbirsk Chuvash school, which is his brainchild, opened on October 28, 1868.

On this day, A. V. Rekeyev, the first student of his school, arrived in Simbirsk to study. Soon three more young comrades joined him. From year to year the school grew and developed, gaining experience and authority. By 1871, there were already 12 boys in it. By 1875, their number increased to 52. In 1877, the Simbirsk Chuvash school was transformed into a central one, in 1890 it became a teacher's school, and in 1917 a teacher's seminary. Over the years of its existence, the school has graduated more than 1000 teachers. Many talented writers, musicians, artists, actors, figures of education and science came out of this school.

I. Ya. Yakovlev, along with the implementation of the leadership of the Simbirsk Chuvash school, being at the same time the inspector of the Chuvash schools of the Kazan educational district, carried out active purposeful work to open public schools in the Volga region. They opened, as noted above, about 40 primary schools in rural areas. Being a major theorist and practitioner of teaching in primary schools, he often traveled there and provided them with constant educational and methodological assistance. I. Ya. Yakovlev maintained close contact with folk teachers, corresponded regularly with them, gave them useful advice and recommendations, such as how to conduct the educational process at school, what teaching aids are best to use, etc.

For example, for the study of the Russian language, he offered textbooks by L. N. Tolstoy, since they were compiled for the children of peasants.

In working with teaching staff, he did not use the methods of arbitrariness and punishment, did not deprive them of their positions for violating official instructions, pedagogical requirements, in last resort, was limited to their warning, suggestion, persuasion.

“Foreigners should initially be taught in schools in their native language,” Ivan Yakovlevich believed. Even in his youth, he determined the desire to give his fellow tribesmen the opportunity to read and write in the Chuvash language.

“During 1861, 1862 and subsequent years,” he wrote in his “Memoirs,” “I, so to speak, absorbed silently, concentratedly from the surrounding everything that could give me certain instructions on this issue, which was then still not entirely clear to me." According to the correct statement of G. N. Plechov and N. G. Krasnov, the patriarch “stressed, first of all, the need to create a school of the native language, bringing it closer to the living conditions and interests of the people. At that time, in the areas inhabited by the Chuvashs, there were separate primary schools, but they completely ignored their native language, without which, according to Yakovlev, it was impossible to achieve tangible success in education. He was convinced of this by the experience of his life, studies, as well as the study of the experience of the classics of pedagogy Ya. A. Comenius, I. G. Pestalozzi, K. D. Ushinsky and others. At the same time, he did not separate the teaching of his native language in elementary school from the study of the Russian language in it. Yakovlev put a lot of effort and energy into the rational and effective organization of the educational process in national schools. He sought “to increase the period of study in Chuvash schools by one year for better mastering of the Russian language by students and continuing their education in their native language up to and including the second grade. The native language becomes a compulsory subject of study in all subsequent classes.

In mixed Russian-Chuvash schools, Chuvash children who started their studies a year earlier, in the second year after separate classes for two months, were united with Russian children of the first year of study. This gave them the opportunity to study in Russian in the future and succeed in almost all subjects on a par with Russian children. In seeking to introduce the Chuvash language into the education system, Yakovlev met with ardent and fierce resistance from Russifiers, opponents of teaching children of national minorities in their native language. Thus, Bishop Nikandr of Simbirsk contemptuously spoke out against his enlightenment activities, calling Ivan Yakovlevich squeamishly "a tutor of foreign isolation." He was the author of an anonymous article directed against Yakovlev. In general, the political accusation of the Chuvash educator of "separatism" and "nationalism", begun by the trustee of the Kazan educational district S. F. Speshkov (1901-1905), became permanent and continued until the overthrow of the tsarist regime.

The struggle against teaching in primary school in the native language intensified especially in the late 90s of the XX century.

Teaching children in the Chuvash language is impossible without primers in their native language. And to prepare them, an acceptable, accessible national alphabet that satisfies the entire Chuvash population is needed. I. Ya. Yakovlev was well aware of this. Back in 1867, in his review of N. I. Zolotnitsky's textbook "Soldalyk knege" (calendar), he pointed out the need to create a more perfect alphabet for the Chuvash language. And now, with a sense of great responsibility and sincere zeal, he took up this work.

In the autumn of 1871, using the advice of a well-known orientalist, professor of Kazan University N. I. Ilminsky and with the help of a student of the above-mentioned university V. A. Belilin in studying the phonetics of the Chuvash language, I. Ya. Yakovlev completed the compilation of the first version of the alphabet based on Cyrillic. The alphabet consisted of 47 letters.

It turned out to be not very successful, acceptable for practical use. I had to revise it thoroughly. The second version of the alphabet consisted of 27, the third - of 25 letters. The letters A, E, Q, / were first introduced into it, accurately and without distortion conveying the features of the Chuvash pronunciation. This alphabet formed the basis of modern national writing.

Since that time, the alphabet has never changed for 60 years.

In January 1872, on the basis of the first, imperfect version of the alphabet in Kazan, it was published as a trial primer called "T'avash adizene syrva vrenmelli knege" in the amount of 56 pages. It was created in the lower dialect. In the preface of the book, it was said about the need to compile textbooks in the dialect of Anatri and Viryal. There is also an explanation of the signs adopted for the primer. It has not yet been used in schools. In the autumn of 1872, the following primer was published in Kazan under the title “Syrva vyrenme tytnmalli kneke” in the amount of 48 pages.

It was compiled according to the method of N.F. Bunakov. In 1873 he published in Kazan "Primer for the Chuvash with the addition of the Russian alphabet" in the amount of 32 pages. This is the first bilingual textbook for Chuvash schools. It was published in the third, finally updated Chuvash alphabet. In 1873-1913, this primer, with changes and additions, went through 22 editions. During this period, for Chuvash schoolchildren, it was, in fact, the only textbook in their native language. Primers by I. Ya. Yakovlev were republished until 1919. They have been published over 30 times.

In addition to primers for Chuvash children, I. Ya. Yakovlev prepared other teaching aids. In 1882, L. N. Tolstoy's "New ABC" was translated into his native language. Also, thanks to Ivan Yakovlevich, all other Tolstoy's textbooks sounded in Chuvash, and four "Books for Reading" were published as separate books. The Chuvash educator highly appreciated the textbooks of L. N. Tolstoy as the most accessible for children of foreigners in the study of the Russian language.

In 1892, I. Ya. Yakovlev published in Kazan the “Initial textbook of the Russian language for the Chuvash”. In 1909, together with K.V. Ivanov, he published "The first book for reading after the primer in the Chuvash language." Ivan Yakovlevich also published dozens of historical, natural-scientific, artistic, medical, agricultural books in his native language, translations of the Psalms and parts of the Prophets, the Law of God, the New Testament (Gospel), the four books of Moses, the Old Testament, etc.

* In the book “Revolutionaries of Chavash Literature - XX Yemerchchen” (Cheboksary, 1989, p. 272), it is erroneously stated that “Syrva vrenme tytnmalli kneke” was published in January 1872.

Bunakov N. F. (1891-1904) - a well-known Russian teacher, a student of K. D. Ushinsky, who developed the foundations of primary education, a methodologist of the Russian language, the author of several textbooks.

So says one of the main researchers of the creative heritage of I. Ya. Yakovlev N. G. Krasnov (Yakovlev, 1983, p. 257).

In the preparation of the first Chuvash primers and other educational books, in translation, Yakovlev involved the best creative forces of his native people. Among them are the pupils of the Simbirsk Chuvash school S. N. Timryasov, K. V. Ivanov, A. V. Rekeyev, V. N. Nikiforov, I. S. Stepanov (Shataev), the teacher of this educational institution D. F. Filimonov , one of the first secular teachers T.P. Petrov and others.

Before starting to create a new Chuvash script, Yakovlev probably studied the national alphabets and primers that existed before that, the authors of which were E.I. Rozhansky (1769), V.P. . Zolotnitsky ("Chuvash knege", 1867).

Supporting the traditions of his predecessors, Ivan Yakovlevich based his primers on bilingualism and the spread of Christian ideas. The secular, on the one hand, and the religious-Orthodox, on the other, constituted a single whole in his books, were presented in organic integrity.

When compiling primers and teaching aids, the Chuvash educator widely used the textbooks of L. N. Tolstoy "ABC" and "New ABC", "Native Word" by K. D. Ushinsky.

“The first book for reading after the primer in the Chuvash language”, prepared by I. Ya. Yakovlev in 1909, was compiled on the model of “Books for Reading” by L. N. Tolstoy and “Native Word”

K. D. Ushinsky.

In order to study the best practices in teaching and educating the younger generation, when preparing school books, Yakovlev often turned to the works of famous teachers of the country and the world.

Ya. S. Gogebashvili*, Ter-Akopyani**, Among them A. O. Chernyaevsky***. When compiling the first primer, as was reported in its preface, the authors used "the primer for baptized Tatars, the ABC compiled by the Altaian mission for the Altaians, and, in part, the ABC of Archimandrite Victorin".

From small to large, from simple to complex - such is the structure of Yakovlev's primers, such is the principle of arranging materials in them. Consider the layout of the texts of the first primer, published in 1872. It consists, in addition to the preface, of 12 parts. In the first part, without a title, the letters are listed by blocks and examples are given for them. Moreover, at the beginning of each block is given the word, the most famous and consonant. So, Y. S. Gogebashvili (1848-1912) - the founder of progressive pedagogy in Georgia, a publicist, a children's writer, a follower of the pedagogical ideas of K. D. Ushinsky.

A. O. Chernyaevsky (1840-1897) - head of the Azerbaijani department at the Transcaucasian Teacher's Seminary, author of a number of textbooks and manuals on the Russian language for Azerbaijani primary schools.

Chuvash folk games

Crane (Tarnall) -One player is chosen as a watchman, another as a crane, the rest are chicks. The watchman guards the pea field. A crane with chicks flies to the field to peck peas. The watchman catches them. Having caught the chick, he locks it in his house on the edge of the pea field and falls asleep. A crane with cranes fly to the caught chick and sing a song:

Ah, our crane, crane,

Have you forgotten your mother's house?

The crane sings in response:

I have not forgotten, but today

On the pea field

The watchman caught me

Yes, I put him in a cage.

The crane and chicks fly away to the pea field. The watchman catches them.

Rules of the game. Crane with chicks fly to each caught crane. The game continues until the watchman can catch the crane, then all the chicks are released.

Baker (Çăkăr pĕçereken)

Among the players, a driver is chosen - a baker. The rest stand in pairs one after another. The baker stands with his back to the players at the head of the column and says: "I'm baking bread."

Players: "Can you make it?"

Baker: "I'll make it."

Players: “Can you catch up?

Baker: "I'll try!"

The players of the last pair run past the baker, the baker catches them.

Rules of the game. The baker salts the players with a touch of his hand. If the baker catches one of the players, he pairs up with him. The player left without a pair becomes a baker. If the baker does not catch anyone, then he remains the driver. The baker must not catch the players if they run around him and join hands.

Horses (Lashasem)

one of the players is chosen by the buyer, the rest are divided into horses and owners. The owners approach the horses and ask: “Who wants to be my horse?” Horses choose their owner. Then the players stand in pairs in a circle, the owner stands behind the horse. The buyer approaches one of the owners and bargains:

Is the horse for sale?

For sale!

What is the price?

Three hundred rubles.

And I won't give you three kopecks.

The buyer and the owner run in a circle towards each other. The player who reaches the horse first becomes its owner.

Rules of the game. The game can have two or more buyers acting at the same time. If the buyer reaches the horse first, then he changes roles with the owner.

Blind ram (Sukkăr takalla)

By lot, a driver is chosen - a blind ram. They blindfold him with a handkerchief and put him at the door. He takes the doorknob and says:

The door is strong and durable

She won't let her into the house.

The one who grows well

This door is easy to get through.

The blind ram spreads its arms to the sides and catches the players passing through the door.

Rules of the game . The driver must not peek. Players dodge the driver. Caught is considered a player whom the driver has touched with his hand. The caught player becomes the driver.

Forester (Vărman huralçillĕ)

One of the players is chosen as a forester. The rest walk around the site and say:

Nice we are walking,

And we collect weed

For the goat, for the lamb

And for the brown calf.

The forester runs out to the court and catches the players.

Rules of the game . The salted player gives the forest ranger his thing and remains in the game. When a lot of things accumulate, the forester plays them. He shows the thing, and the rest come up with a task for its owner (sing, do push-ups, jump in place, squat, run around the players, etc.).

Brooks (Yuhan shivsem)

players are divided into 2-3 teams and are built one after another in different parts

Venues. At the signal "Brooks!" everyone runs to different directions(each in his own column). To the signal "Big Volga!" players join in one column.

Rules of the game . Players should hold firmly in front of the one standing by the belt. Players run one after another without leaving their column. Players are built in one column only after the signal "Big Volga!"

Empty hut (Pushă purtlĕ)

Players stand in a circle at a distance of 3-4 m from each other. One of the players is chosen as the leader. He goes to the middle of the circle. Players draw circles (huts) on the ground and stand in them. The driver says loudly: "On the road!" Players change huts. The driver tries to take a free hut.

Rules of the game . Players change huts only after the signal “On the way!” The driver becomes the player left without a hut.

Guess the name (Yatne pĕl)

one of the players is chosen as the leader - the bear. He is blindfolded with a handkerchief, twisted around him. The players collectively say:

The teddy bear stood on its paws,

The shaggy man growled at us.

Little bear, you bear

Stop crying.

And try to catch us

The players run around the court. The bear catches them. Catching the player. The bear says: "Don't be afraid of me, sing a song." The player roars "Whoo!" The bear calls the player's name.

Rules of the game . If the bear recognizes the player by voice and calls his name, then they change roles. If the bear does not recognize the player, it continues to drive. Players should not run far from the driver.