Geographical names in Russian folk tales. Composition-fairy tale "Fairy tale country

Our work is devoted to the study of the role of proper names in the expression of the author's thought. As a material for the study, we took the story-tale of Alexander Melentievich Volkov "The Magician emerald city". This problem seems important to us, since in a work of art the writer uses all expressions and names not by chance, but deliberately. With the help of them, he tries to draw a special world invented by him.

In order to understand the work well, readers should try to imagine the images of the characters and the pictures described by the author. This can help the ability to explain the meaning of proper names used by the writer in the work.

The work is a classification of the names of the characters in the story-fairy tale "The Wizard of the Emerald City" with elements of their interpretation.

The history of the creation of the fairy tale story by A. M. Volkov "The Wizard of the Emerald City"

"The Wizard of the Emerald City" - a fairy tale story by Alexander Melentyevich Volkov, written in 1939 and is a reworking of Frank Baum's fairy tale "The Wizard of Oz".

Alexander Melentievich Volkov was born on July 14, 1891. The future writer was not even four years old when his father taught him to read and since then he has become an avid reader. By education, Alexander Melentievich was a teacher of mathematics. However, he knew several foreign languages ​​well and decided to further study English language. For practice, he tried to translate a fairy tale American writer Frank Baum's The Wizard of Oz. He liked the book. He began to retell it to his two sons. At the same time, altering something, adding something. The girl's name was Ellie, not Dorothy. Totoshka (Alexander Volkov retained his name, giving only a Russian “look” with the suffix shk), once in the Magic Land, begins to talk like a human. The Wizard of Oz was given a name and title - The Great and Terrible Wizard Goodwin In The Wizard of Oz, no witches are named, with the exception of Glinda, the Good Witch of the South. Volkov's name for the good sorceress of the Pink Country is Stela, and the sorceress of the North, East and West are named Villina, Gingham and Bastinda, respectively.

There are many other cute, funny, sometimes almost imperceptible changes. And when the translation, or, more precisely, the retelling, was completed, it suddenly became clear that this was no longer quite Baum's The Magician.

The subsequent books of the writer about famous heroes were no longer connected with F. Baum. In total, Volkov wrote six fairy tales about the Emerald City.

Classification of proper names in the story-tale "The Wizard of the Emerald City"

There are 34 names in the story. Of these, 23 names belong to positive characters, 6 names belong to negative characters, and 5 are neutral.

Turning to the meaning of proper names and thinking about their sound, we identified 5 groups of proper names.

Scarecrow, Squirrel, Stork, Cannibal, Spider, Talkers.

These are phrases that describe the characters.

Tin Woodman, Cowardly Lion, Flying Monkeys, Saber Tooth Tigers.

The names of groups 1 and 2 are sometimes used by the author in the literal sense (Ogre, Spider), and sometimes when reading a fairy tale, they get a new meaning (the Scarecrow is not scary at all, the Cowardly Lion is actually very brave, and the Tin Woodman has a soft and kind heart) .

These are real proper names that are found in the real world of people.

Ellie, John, Anna, Robert, Bob, Dick, Rolf, James, dog's name Toto (Totoshka), Stela.

All names are in English, as the events take place in Kansas. The author thus creates real world people and makes a fairy tale believable, so we call it a fairy tale story.

Unusual proper names, invented by the author, but understandable to us, since they contain the characteristics of the characters.

Munchkins, Winkies.

Villina, Gingema, Bastinda, Goodwin, Fregoza, Prem Kokus, Don Gior, Warra, Faramant, Ramina, Flint, Lestar, Marrany.

Names goodies sound softer, more tender: Villina, Stella, Flint, Ramin.

The names of negative characters have an unpleasant, harsh sound: Gingem, Bastinda, Marrana, Warr.

Of all the names of this group, the name Goodwin is the most understandable: it has a part of the root from the English "good" (good). The clue to this image lies in its name. Goodwin was not an evil person, he only seemed scary, so he defended himself, finding himself in an unfamiliar fairy-tale land.

Conclusion

In the fairy tale of Alexander Volkov, a world of good and evil heroes. Good triumphs over evil so good characters much more. Good - 23, evil - 6, the rest - neutral. Using different naming of his heroes, the author achieves that the world of his fairy tale is either realistic or, on the contrary, becomes unusual. The names either “play” with us (Scarecrow, Cowardly Lion), then they suggest (Villina, Stella, Goodwin).

Thus, understanding the meaning of the name helps to better understand the work of art.

Once in this city, I, like many others, felt like in a fairy tale. Why? Architecture? The lights? History at every turn? Amazing cuisine? Beer kept behind seven locks?

And most likely, because of the atmosphere, which is formed from all of the above. Prague is a city that is definitely worth a visit if you are planning a trip to Europe. My own experience shows that three days are enough for a cursory acquaintance with the city, but in order to feel the spirit of Prague, you need at least a month. In the first case, the best option is to purchase a ticket from the tour. leaving all the care of your holiday to professionals. In the second one, you will have to take on most of the trouble - finding an apartment for a month, a visa, tickets, etc., but it's worth it! It is the second option that will allow you to plunge headlong into this truly fabulous atmosphere, unless, of course, you decide to use it.

If we return to reality, it is worth noting that this city is remarkably adapted for life, "everything for people" - from a wide range of affordable food to the city's well-developed transport infrastructure (the main thing is not to forget to purchase and validate tickets in order to avoid unpleasant situations with controllers in public transport). In the case of a long stay, there is an opportunity to get acquainted not only with classic sights such as the castle, Charles Bridge, Old Town Square and so on, but also get to Vysehrad (the largest historical park complex), where you rarely meet tourist groups, visit the amazing Prague Zoo, which will amaze with its scope not only children, but also adults. Take a walk in the Botanical Garden, visit non-touristic restaurants to try the real Czech cuisine, while paying much less on the bill than in an institution in the very center of the city.

The Czech Republic is a small country, but rich in historical sites. Having studied Prague, you can always go on a trip to the regions, visiting the most beautiful castles. And then return to the already beloved Prague.

Yes, and regarding the optimal time to visit the fairy tale city: I recommend Prague in April - it’s already warm, the trees are blooming, there are not so many tourists yet, and there is a chance to visit events dedicated to Catholic Easter on central squares cities. And, of course, the beginning of December - the city is already decorated for Christmas, festive markets are open, so you can feel the spirit of the Holiday and take a lot of impressions with you!

Ditor Nasav

In one fabulous city lived karapuziki. The peanuts were different: some of them were babies, and others were babies. But both babies and babies equally loved to dig in the garbage, get wet in the rain, freeze in very coldy and eat for free.

Some readers will immediately say that all this is probably fiction, that there are no such babies in life. But no one after all and not says, that in life they are. In real life this is one thing, but in a fairy-tale city it is quite another.

Who is the Chief, and why no one sees him

In one of the houses, on a certain street, there lived a baby named Chef. He was an incredibly advanced kid, and therefore he did not live in an ordinary fairy-tale city, but in a virtual space. From his life, nothing was known for sure, only that he lives with a fluffy white beast of an unprecedented breed, sensitive to any provocation. Therefore, the most incredible rumors and fantasies circulated around the city, which will not be presented in this purely scientific publication.

How the seasoned spy Grinders was revealed

The baby Grinders was not a baby at all, but a seasoned spy from a neighboring nebula. He was thrown into a fairytale city with the help of an unknown type of grav-flyer, the AIST class, on an incredibly secret mission. Immediately after the landing, he met an even more hardened spy and galactic space villain Abrahamsom. A kid named Grinders (who, as the reader will remember, was not a kid at all, but was a seasoned spy) turned over an agent of unknown services, Abrahams, for an extra portion for lunch and dinner. (To everyone. An experienced bastard like Abrahams doesn't come cheap.) They began their subversive activities by mapping the fabulous city.

But they did not even suspect that the vigilant and courageous little Chapa was watching the landing of the super spy. Noticing the unusual arrival in our world of such a peculiar toddler as Grinders, the brave little Chapa continued further observation out of a sense of civic duty (although what is there to be surprised, anyone in her place would have done the same). The brave little girl quickly found out that Grinders did not like getting wet, cold and digging, but he loved pasta and steam locomotives. Such a combination, you see, is strange for a toddler. The vigilant baby reported where it should be and who needs it. And, By Whom It Should be, the seasoned spy Grinders was immediately identified, hunted down, caught and interrogated in a bean-cultural manner. And over the fifth plate of surprisingly tasty beans, Grinders repented and made a frank confession in which the galactic villain Abrahams was mentioned.

So, this same Abrahams was allegedly recruited by the seasoned spy Grinders. But the spy, who had never made a mistake before, made a tragic mistake here. He never thought, ha ha, that little Abrahams, who, as the spy mistakenly thought, was ready to sell his hometown for an extra, would turn out to be a self-taught scout. The heroic scout "fed" fake maps of non-existent places to the inveterate spy at dinner. For which the immensely grateful city will present the scout Abrahamsa to a high reward in the future, and the spy Grinders to a terrible punishment (with subsequent forgiveness).

Chapa

Little Chapa, already flashing on the pages of our work, was an extraordinary baby. Even in her sleep, she led an active lifestyle: tossing and turning from side to side, whistling, snoring and making running movements with her feet and raking movements with her hands. And she was beautiful red. From the tip of the tongue to the heels of the shoes. If someone hinted to her that this is a color that personifies aggression, then Chapa proved that it was not aggression at all, but simply activity. And the thoroughly shocked peanuts quickly agreed with her.

Slipper

Baby Slippers, as expected, there were a couple. Left and Right. They just didn't realize it themselves. The right Slipper was a quiet baby. She lay silently, squinting into the sun, listening quietly. The kids soon forgot about the quiet baby and began to blurt out their cherished secrets, which the quiet baby Slipper listened to quietly.

But the secrets, of course, did not disappear in vain, but lurked in the depths of her above, below and simply consciousness. Sometimes they pop up at the most unexpected moment. For the information of the reader, if Slipper was not lying, silently writing down other people's secrets on a crust, then she was chatting. How gloriously she related the various stories that had befallen her and her companions! With a sweet smile and without a hint of embarrassment, she could say absolutely indecent things.

However, rumors are circulating around the city that she is the illegitimate daughter of Santa Claus. This is confirmed by indirect data: the author repeatedly took Slipper by the hands and was also repeatedly removed by these hands, and may indicate that if hot blood moves in her veins, it is very, very weak. On the other hand, she did not melt lying under the hot southern sun, but only charred. So the question of its origin remains open and awaits inquisitive researchers.

Left Slipper

The Left Slipper was not like the Right Slipper: she traveled a lot, wore out more than one horse, winding unmeasured kilometers into a tangle of life. The arched withers of her last iron friend bent and bent, but never broke.

To prevent causticity and other morbidity, she carried with her a dozen of the freshest eggs and some water, which she used on dark, cold nights in the Wild Forest. She earned her living by teaching visiting foreigners the language of her homeland. According to the author's method, she removed a foreign accent, with a practiced blow of the left lower leg, eliminating 36 teeth out of 32 possible. All survivors of the training began to speak in a fabulous dialect.

Marcello and the love triangle

One of the elders of Fairytale City, little Marcello, loved a few good things in life: a good song, a good drink, and fish. He loved all kinds of fish. A good fish, he used to say, is my fish. Despite his great love for fish, she did not reciprocate. What can you do, the fish did not like Marcello, but she loved worms, maggots and other small animals. Worms and maggots did not like either fish or Marcella, at least in a live version. However, Marcello also loved the "sleeping" fish more, although everyone could see that it was just dead. Marcello himself was indifferent to worms and maggots, but they were adored by fish, which Marcello adored. Here's a love triangle.

Mr. Multipeak

Mr. Mnogopik was a solid and sedate kid. Nothing could force him to make a hasty decision. If he was invited somewhere, he always warned how much interest would appear. For example, like this: "I'll show up seventy percent." And he appeared. But seventy percent is still quite nothing, worse when Mr. Multipeaks appeared at twenty or ten percent. Not many peanuts withstood such a spectacle.

In addition to this, Mr. Mnogopik possessed many other talents and iron convictions. No one in the whole fabulous city could outguess him. They say that once he was able to argue with the dragon, and they are known to be great debaters and cunning. Mr. Mnogopik applied a subtle trick: he turned his ears into a tube and continued to bend his line. As a result, the dragon was morally trampled and defeated. Since then, no one wants to be morally trampled by Mr. Mnogopik.

Although deep down, Mr. Mnogopik remained a timid and shy kid. And his soul was deep, very deep, it was dark and mysterious in it, a rare bird could fly to its middle. But in his soul the birds did not fly. A ghost lived there. We will tell the esteemed reader the truest story of its appearance.

Polypeak was not born into the world as a formidable gentleman; in childhood, his mother affectionately called him Polypaychik. The Polypaychik boy ran along the green lawns, rejoiced in the sun, and if sometimes clouds came up and it rained, then this did not last long and did not upset him much. Once he met a fairy on the path of life and politely bowed to her. The fairy told him: "I know that you are a polite boy, so I will fulfill your cherished desire, but remember: every thing has a downside." The fairy waved her wand and...

When he woke up, he saw that the world had shrunk. What used to seem scary is now simply ridiculous, high - knee-deep, heavy - lighter than fluff, forbidden - accessible.

He laughed joyfully and wanted to jump home, but somehow it happened by itself that he slowly got up, dusted off his clothes and walked sedately towards the city.

In the city, people on the way made way for him, fathers of families took off their hats, and mothers handed out cuffs to their sons so that they would bow to Mr. Mnogopik more distinctly. He went to work, there he was waiting for a lot of difficult duties and responsible assignments. Now he dealt with a pile of critical circumstances and a crowd of heaping obstacles from morning to evening.

And from evening to morning, Mr. Mnogopik was busy with something unusual. Exactly at midnight, some shimmering substance separated from him, translucent, outlines resembling a boy.

"Do you remember what you thought?" - they said to each other instead of greeting. And they both shook their heads. Multipeak sighed: "Remember, otherwise my life is not a prison." "And you remember," answered Polypaychik, "I will not see a century of freedom."

They sat down at the table together, took a few shots of a wonderful elixir, after which they hugged and started a song in two voices: "There is anguish of impossible desires, hopeless, joyless work. And retribution by years of suffering for ten happy minutes ..."

The nightingales stopped singing their songs, sat on their branches, bowing their beaks and shedding tears of pity. But the morning came, the nightingales fell asleep, the ghost hid in the dark depths of the soul, Mr. Multipeak went to work. History repeats itself with no end.

fluff

Little Fluff was very fond of money. "I love them more than football or diapers," he admitted, "but I love them purely platonic." (And, let's add from ourselves, without reciprocity, from which Fluff suffered immensely). She was also in this platonic love one unhealthy perversity: the more advanced the age of the coins, the more space they occupied in Fluffy's heart. It used to happen that he would dig up such a decrepit "old woman" who had lain under the ground for more than a dozen years and begin to look after her, groom and cherish. Cleans, wipes and even arranges for her (to the envy of Catherine I) baths filled with kefir. (Fortunately, the author of this work is not fond of psychoanalysis and therefore will not draw significant conclusions, but simply continue his story.) Fluffy settled each coin in his own cozy house with all conviniences. And only one thing he could not get from them - offspring. It turned out that money does not multiply in captivity.

Mamzel Kulichkina

It is impossible to say that little Kulichkina led a bohemian lifestyle. This bohemian image led her through life, indicating how and where to go and with whom and how much to drink. As a gifted person, Mamzel Kulichkina spent most of her time in an altered state of consciousness, and this helped her to create. But sometimes she did things that are better not to be mentioned on the pages of this fabulous book. Living without returning to everyday consciousness is tiring, and therefore, upon returning, the baby visited her friends, the little ones, or they ran to her in the hospital. All the kids simply adored Kulichkina and dreamed of gathering at her birthday party more often. At least three times a year.

In fact, the personality of little Kulichkina was heroic. If anyone saw how she courageously descended into the terrible limestone quarries, how she, holding back the stingy female tears, did it over and over again, if anyone saw how she crushed and choked the germ of fear with her gentle hands, if at least someone If he saw this, it will be said in an indecent place, abortion, he would be horrified in admiration and immediately offered to erect a monument to her and pave a miraculous path. But except for the instructor, no one saw it, and he turned out to be a gray and unemotional creature.

Bunny

Zaika was a polyglot and polemist. He spent almost all the time in research and visited the fabulous city only on holidays, on which he simply loved to play Russian folk games. In general, Bunny was a cheerful and sociable toddler, but one day ...

On a distant island, in an abandoned house, lived and lived a terrifying and boring phantom. And his name was the manager. We don’t know for sure the history of its origin, appearance and living in a dusty and cobwebbed little room of an abandoned building, but let the reader have no doubts - it is sad.

And so, it was necessary for this to happen, in this very building, with the best intentions, the little ones moved in, and decided to arrange a food warehouse in this very little room overgrown with cobwebs. Zaika was the first to penetrate it and sneezed loudly. Together with the dust raised by his mighty sneeze, the manager also rose into the air. It sparkled for a moment in the sun's rays with its intangible substance and penetrated into the Bunny through the nasopharynx. Penetrated, looked around and said: Ha-ha, but I like it here. Decided: I will live here!

And from that moment on, Zaika began to subtly change. He, of course, waged an internal struggle with a foreign alien, but after a few hours of a war invisible to the naked eye, the ghost, having launched a surprise attack and secretly crossed the invisible front line, won a decisive victory and took possession of all the thoughts and fantasies of Bunny. Now he led the baby and he decided what to do to the little one. It was the phantom that made the poor Bunny utter a terrible phrase: The supply manager does not have friends. And no matter how hard the little ones tried, they could not help their comrade. For a whole month, Zaika carried a foreign alien in his chest, but then, as soon as the time came for the little ones to leave the island, famous for its healthy climate, for a more unhealthy in an ecological sense, Some state, this independent substance, this abstract spirit of the ideal Head of Supply Department left him. And Bunny again became a glorious toddler.

Mushkin

Little Mushkin was a lithopsophile wizard. Lithopsophilia is one of the varieties of magic, with which you can turn living things into stones. But Mushkin advanced so far in this area that he managed to turn a bottle of fiery water into stone, and then back.

The insides of his mysterious dwelling were overgrown with cacti, for no other plants survived in that severe struggle for life that was constantly waged in the twilight of the cave. Although they folded their prickly bodies in an unequal struggle with a powerful wizard. When I was visiting him, Mushkin dictated to me one of his original ways of preparing cacti.

Here is the recipe: take a two-year-old freshly flowering cactus, cut it carefully and tear off the rough skin. Put in a cup and pour the juice of one lemon, let it brew for two hours. Ten minutes before the end of the term, put on fire a mixture of hydrogen and oxygen in a ratio of 1/2, after beating it with a mixer. Make several magical passes over the cauldron, influencing the mixture with bioenergy and cast the spell: Shumka-smoke-stick-curtain. Together with the last spoken word, throw a pinch of sodium chloride into the cauldron and close the lid. As soon as the infernal potion boils, open the lid for a moment and throw in the cactus carcass. Lower the lid into place and monitor the cooking (Mushkin uses transparent lids for this purpose). As soon as the green flesh of the cactus turns red, you can take it out and, having cooled properly, serve it to the table.

Grunya

In any enlightened city there are many poets, good and not so good. The townsfolk know nothing about them and even take the word "poet" for a curse. But fortunately, you and I are educated peanuts, and therefore in our midst our own original singer of life, Grunya, was born and matured. His poems (as critics noted) were "walked by the roads", and, I will add from myself, that they are also worn by backpacks. For Grunin's knapsack is very large and heavy, he carries all his works in it and does not show it to anyone.

They also tell the following story about him: Grunya sat in thought on the bank of the river and no rhymed thoughts secretly sneaked into his head. He was bored and threw pebbles into the water, watching the divergent circles. And now, after another pebble, he noticed the reflection of the Beautiful stranger on the surface of the lake. Grunya raised his head and asked her: "Who are you, beautiful stranger?" “I am a muse,” she answered, “I walk around the world and visit different poets. And they, inspired by my presence, begin to create extraordinary things.”

"Visit me!" exclaimed the delighted poet, "I have a two-room apartment and my wife has just left!" Muse agreed and began to visit Grunya every day, and then completely moved.

One rainy day my wife came home. The apartment was a creative mess. The wife put her hands on her hips, furrowed her brows menacingly, and set about cleaning the room. Since then, the exiled Muse has found refuge with the modest author of these brilliant lines.

The Tale of the Anonymous Kid

This kid has been hiding his true name, so we will give him a pseudonym - Miska. Miska was Fairy Town's most tragic baby. The fact is that he did not love him, he loved another, much more fabulous (as he naively believed) city. But he could not live there, because Fortune constantly stood by him in that place, which many peanuts considered a very attractive part of the little ones.

Little Miska tried not to embarrass his fabulous acquaintances with stories about joyful events in his life, because, as he rightly believed, kids can hardly endure the burden of joy that falls on them every day.

Mattress

Mattress was, of course, an ordinary kid, because, along with other little ones, he had surprisingly outstanding abilities.

He had a phenomenal memory: if he saw or heard something somewhere, he never forgot. The little ones were just happy that Mattress was a kind kid. He also had a strange, mystical or, frankly, creepy ability to find other kids everywhere. They will say that they used to be in the southeast of the northwest, behind the third right turn of the second stream on the left under the spruce paws of a tree felled by a storm inclined to the northeast, and Matrasik found them. Sooner or later, at night or during the day, but I found it. And only once Matrasik did not find anyone, and not having found, he turned his back on everyone. But we better keep silent about this shameful case in his biography.

How Podushkin lost his wisdom

Ordinary kids grow wiser gradually and on an empty stomach. Podushkin did it right away, and after a hearty dinner. One day he went to bed on an ordinary stupid evening, and woke up on a more sophisticated morning. He woke up refreshed, with a full mouth, or rather four pieces of wisdom that put the world into a huge common and understandable picture.

Unfortunately, the Fairy of Tooth Sorrow flew past the open window. Noticing the face shining with inflamed wisdom, she whispered ominously: Oh, these are wisdom teeth, they must be removed. And, taking out her magic tools, she began to conjure.

A wave of wisdom rolled out of Podushkin as suddenly as it rolled into him.

And why did I get up so early? thought Podushkin and fell asleep again.

So in Fairytale City they did not know that for several minutes they lived next to a genius.

In forests

Not all kids lived in the bosom of the glorious Fairytale City. Someone was found on its outskirts, someone wandered along unknown lands, and there were also those living in the forests. Three inseparable friend: Pierre, Kitty and Luka. These peanuts were forced to prefer the peace and grace of a natural economic life in the forests to the bustle and din of the metropolis. After all, they were affected by the vices of city life: they had a pernicious passion for ... kefir.

Every evening they resolutely fought against it, consuming countless liters of hated beer, but in the morning the mania took its toll: they greedily began to sip the white, viscous, cooling kefir mass. Having satisfied their need, they were ashamed to look into the eyes of familiar peanuts, and fled into the forests.

Folk choir under the direction of Pyatochkina

In a fairy-tale city, the peanuts lived comprehensively educated and culturally organized. There was a choir of ardent lovers and true performers of folk romances in the city under the leadership of a well-deserved baby Pyatochka named after her. Soloists-vocalists of the choir Baechka, Bayunchik and Strap-Golden Comb learned a touching song about the childhood of the Snow Maiden for the New Year:

A girl was born in the forest, she grew up in the forest,
In winter and summer, she slept quietly under the Christmas tree.
Her smart daddy ran away with his mother.
And somewhere between the snow-covered mounds disappeared.
Her aunts sang songs: sleep baby bye-bye.
The penguin fanned its wing: look, don't melt.
We'll have to save the little orphan from the sun,
For the summer in the clinic for experiments to give.

transcript

1 L. V. DOROVSKIKH Sverdlovsk GEOGRAPHICAL NAMES IN RUSSIAN FOLK TALES Each folklore genre is “characterized by a special attitude to reality and the way it is artistically depicted.” In this sense, a fairy tale occupies a special position among other types of folk prose. The main social function of a fairy tale is an aesthetic function. A fairy tale is built on fiction and does not have an orientation towards authenticity2, it is this that significantly distinguishes a fairy tale from traditions, legends, tales based on attempts to convey reality, and from an epic epic. Epics are called epics because, according to the storytellers, they tell about events that took place, but happened in ancient times(hence the popular name of the epics of antiquity) 3. The action of the epics is timed to a specific place, so the epics have a well-defined toponymic composition4. This cannot be said about the fairy tale, because the basis of the fairy tale is fiction. The fairy tale is distinguished by the “extraordinary dynamics of the action”, which “always takes place physically, in space”5. Fairy space is the place where the hero lives and the place where his antagonist or miraculous items that the hero obtains are located. The action in the fairy tale is localized with the help of a number of traditional formulas: in a certain kingdom, in a certain state, he lived in dense forests (Aph. 42) 6; in a certain kingdom, in a certain state, they lived in one village (Aph. 121); in a certain kingdom, in a distant state (Ath. 93); in a certain state (Aph. 140); and he came to a certain kingdom to the king (Aph. 127); not in any kingdom, not in any state (Ath. 101); into the Unseen 1 V. Ya. Propp. Folklore and reality. Selected articles. M., 1976, - See: V. Ya. Propp. Folklore and Reality, p. 85-90; S. N. Az-belev. The relation of tradition, legend, fairy tale to reality. In the book: Slavic folklore and historical reality. M., 1965, with V. Ya. Propp. Folklore and reality, with the toponymy of epics studied in the work: T. N. Kondratiev. Proper names in the Russian epic. Kazan, V. Ya. Propp. Folklore and reality, with See the list of abbreviations at the end of the article.

2 kingdom, into an unprecedented state (Aph. 137); in one village (Aph. 55); in a certain village (Aph. 111); there was one village (Aph. 149); in a certain village (Ath. 152); lived in one place (Aph. 145); lived in a certain city (Aph. 242); somewhere, once there was a goat (Aph. 54); in some kingdom not in our state (Aph. 339); in a certain kingdom, far away in a distant state, there once lived (Aph. 169); in a certain kingdom, not in our state (Aph. 395); in a certain kingdom, in a certain state (Ath. 349); far away lands, in the farthest kingdom (Ath. 154). When moving, the hero comes “to another state” (Af. 120), “to other volosts” (Af. 121), “to another state” (Af. 125), calls in “to an alien side” (Af. 137) or “ into foreign lands” (Ath. 142), comes “to one city” (Ath. 140). The fabulous landscape is no less traditional: a clear field, a dense forest, a blue sea, a fiery river, reserved meadows. Having a setting for fiction, the tale does not seek to specify the scene of action and therefore often resorts to such formulas: go to such and such a village and tell the local priest (Aph. 275), in such and such a kingdom, far away (Af. 185 ), in such and such a kingdom, in such and such a state, Elena the princess lives (Af. 147), take a cross from such and such a village ... and even get a frog from under such and such a stone (Af. 122) , come from such and such a village (Aph. 123), go to such and such a village; go to such and such a river (Aph. 138), to such and such an island (Aph. 125), go to such and such a lake (Ath. 170), etc. This also manifests a tendency to generalize, which is also feature fairy tale genre. The fairy tale lived long life. Fairy tale plots that developed in ancient times, consisting of “elements dating back to phenomena and ideas that took place in pre-class society”, absorbed a new way of life from a new, later reality, changes in life gave new material to a fairy tale 7. The oral form of existence determined variability of a fairy tale, its local and regional flavor. This coloring is created not only by the peculiarities of the economic structure, everyday realities, but also by onomastic material. All elements coming from reality in fairy tales have a "character of secondary education" 8, but they exist and should not be ignored. Along with the fantastic "some kingdom" in fairy tales, the "globe" appears ("he is the only one on the whole globe so rich" Cor. 19), "the universe" ("as they say, the whole universe 7 V. Ya. Propp. Historical roots fairy tale. L., 1946, with V. Ya. Propp. Folklore and Reality, p. 156.

3 traveled around, nowhere cute did not find ”Bash. 25), along with the traditional “for distant lands”, the concept of “abroad” appears (“it was either a Greek or a German who came to her from abroad” Cor. 10; “You, apparently, are a king from abroad ?” Cor. 22; “came to the capital city abroad” Cor. 39; “abroad he liked the king's daughter” Bash. 11). The action is more accurately oriented in space: along with “straight”, “right”, “left”, the names of the cardinal points are used. For example: from the western side, three ships sail (Aph. 212) * to the east, he bows to the earth three times (Aph. 317), grandfather lives in the very north, in the very Arctic Ocean (Cor. 9), they have already reached the North Pole (Cor. .9), chose all four sides, who should go where; one to go east, the other to the west, the third to the south, the fourth to the north (Chit. 1), “Go pasture the flock, drive to the east, but don’t drive to the west, north and south” (Chit. 7). The fabulous onomastic material also deserves attention, in which not only the proper names of people, fairy-tale creatures, characters from the animal world, but also toponymic names are found. The purpose of this article is to consider geographical names in Russian folk tales. For this purpose, we looked through fairy tales from the collection of A. N. Afanasyev and a number of regional collections. When considering toponymic material, we distinguish two groups geographical names: 1) real toponymy, that is, the names of real-life geographical objects used in fairy tales; 2) fictitious toponymy, that is, own names created by storytellers to designate fabulous cities, villages, rivers, mountains. Among real toponyms, geographical names are opposed to each other, used to designate the place of a fairy tale action, and geographical names that reflect life experience, the horizons of storytellers and having nothing to do with the actual fairy-tale action. Not all proper geographical names encountered in fairy tales are equally widely represented; one should distinguish between toponyms used by many storytellers and individual toponyms. The former are used in fairy tales written down by different people, at different times and in different places. The latter are characteristic of the work of individual storytellers and exist in the area where the storyteller lives. These individual toponyms give the tales a local flavor. When describing the fabulous toponymic material, first the names encountered by different storytellers are given, and then individual toponyms. Geographical names are divided into groups, depending on the object they designate: I. Names of parts of the world, states, localities, islands.

4 I. Names of cities, villages, villages. III. oronymic names. IV. Hydronymic names. I. Names of parts of the world, states, localities Russia. The name has been used since the 15th century, Russia, Russian land and earlier names (mentioned since the 9th century). (See: Nikonov,). In folk tales Russia, Russian land, Russian kingdom-synonymous names denoting a specific geographical concept: “I came from Russia and want to serve you” (Lg. 24); “And flew back to Russia. Enters the capital city of Peter” (Lg. 24); “You are in Russia. (And it brought her from England)” (Lg. 51); “Go, Ilya, stand for your Russia to Prince Vladimir” (Pin. 43); "Why don't you live in Russia?" (Cor. 5); “A famous doctor from Russia has arrived” (Cor. 22); “Flew here from Russia to our kingdom” (Lg. 10). Compare: “I will fight for the Russian people and for the Russian land” (Cor. 5); “I am from the Russian kingdom” (Cor. 5); “So that I would walk the Russian land for a year” (Cor. 22). The name Russia can also be used as a symbol of immense, boundless expanses: “Mother has a mirror behind her neck: as you look, you can see all of Russia” (Pin. 8). Russia is historically an earlier name of the Russian state, but in fairy tales it is not a designation of the latter, but a symbol of “this world”, “ white light", which opposes the "other world", the "underworld", the other world. Therefore, the epithets of Russia are holy (Aph. 228; Af. 222), Orthodox (Af. 317), therefore “holy Russia” is “God's will” (Af. 433). To get from Russia to the next world, the hero must descend into a hole or climb a high mountain, that is, overcome some obstacle, cross the border beyond which dark forces. Such opposition of Russia as “this world”, the kingdom of the living to the other world, the kingdom of the dead, is realized in fairy tales as a hero looking for a way to underworld, and the inhabitants of the fabulous underworld: "I will go to Russia," says Baba Yaga (Af. 106); “He (the serpent. L.D.) is about to fly from Russia from yours,” says the girl from the silver kingdom to Ivan the Fool, who came to the next world (Ch. 7). Thus, the names Rus, Russia, which historically denoted one concept, received a clear semantic distinction in folk tales. In accordance with this, the adjective Russian is used in fairy tales to indicate geographical location and as a synonym for the word "live"9. Compare: 9 See: V. Ya. Propp. The historical roots of a fairy tale, with

5 in Russian cities there was a tsar in Russia they went and Russian (Aph. 178); I am the son of the Russian Tsar (Aph. 178); I took Russian salt for the spirit (Aph. 215); go to the Russian world (Af. all the spices and seasonings flavored 259); Who is there? Russian Che- (Aph. 242); not honor, not glory lovek? Smells like Russian spirit good fellow, the hero to kill the Russian sleepy (Lg. 26). (Cor. 5); a Russian cook lived with a Tatar (Af. 450). India. Options Indian kingdom, Indian principality. He met the hero “from rich India” in the “wild steppe”. Dobrynya Nikitich (Cor. 2), “he made his way to India” Yeruslan Lazarevich (Cor. 5), the merchant’s son brings “Russian baskets” to the “state of India” (Cor. .39). For thirty-three years, the Ivashka-White Pancha Sorochinsky Shapka guards the “Indian kingdom”, “I went to the Indian principality to look for Ivashka” Yeruslan Lazarevich (Len. 6). “To the underworld where the Indian princesses sit,” the Zorka-bogatyr, Midnight and Vechorka go, the White Polyanin goes to the Indian kingdom with the princesses (Vyat. 1). In the tale, which is a retelling of the epic, the traditional formula "India is rich" is preserved. Scientists argue about the location of epic India 10, there are observations that in the epics "the word" Indian "has lost its geographical affiliation, and was used in the sense of" a fabulously rich city "11. Fairy-tale India is abroad (“We arrived in the capital city abroad. This state is called India” (Cor. 39), the far side, where the hero finds himself in the course of a fairy-tale action. England From England brings the evil spirit “daughter of the English king” and the Russian officer marries on it (Lg. 51), the fairy-tale hero (jester) "comes to England, and to the queen" (M.-S. 16).Cf.: "Once an English king came to our king" (Lg. 80). The name England is also used to refer to the hero's long journey: "He either flew to England or to Germany" (M.-S. 19). peasant son traveled "exactly thirty days and thirty nights and arrived in the Chinese state"; "the king of China" gave it to the gardener "for garden work." Princes arrived in China to marry beautiful princesses. And when "a great force approached Kitai-grad", Ivan the peasant's son "drove the whole army of Polkanovo away from China" (Af. 571). Against 10 See, for example: V. B. Vilinbakhov, N. B. Engovatov. Where was the India of Russian epics? In: Slavic folklore and historical reality. M., 1965, with T.N. Kondratiev. Proper names in the Russian epic, p. 167.

6 kings of China fought Thomas Berennikov with Ilya Muromets and Alyosha Popovich (Af. 431), Eruslan Lazarevich was on his way to China (Cor. 5). Thus, China in fairy tales is a distant state, it takes thirty days and the same number of nights to get there. The Kitay-grad variant denotes the residence of the Chinese king, the capital of the Chinese state, acts as a synonym for the names China, the Chinese kingdom, and has nothing to do with the epic Kitai-Gorod 12. Persia. Option Persian land. A caravan with honey, hops and sugar coming from Persia was robbed by the heroes of a fairy tale (Bash. 20). The idea of ​​rich Persian caravans has been preserved in the tale, although the goods in the caravan turn out to be far from Persian. Yeruslan Lazarevich meets the hero of the Persian land in the "wild steppe" (Cor. 5). In another tale, the hero dreams of “covering the horse with a Persian blanket, from a Persian carpet” (Cor. 45). "Persian" here indicates geographic affiliation. Compare: “They put on a hat, like that of the Shah of Persia, with a large silver feather” (Cor. 14). It is no longer the geographic affiliation that is important here, but an indication of wealth, even the luxury of attire 13. Turkish land. Eruslan revives the hero of the Turkish land (Cor. 5). Mentioned in fairy tales are “Turkish Saltan” (Af. 315), “Turkish King” (Af. 317). Siberia. It appears in fairy tales as a place where they were exiled both for the truth and for blasphemy: “The sovereign wants, he will send to Siberia” (Af. 76); “For the truth, listen, you will be taken to Siberia” (Aph. 115); “It’s not even the hour, you’ll get into such trouble that you won’t get it done even after, and perhaps you’ll end up in Siberia” (Aph. 376); "I'll upek you, you won't find a place in Siberia" (Aph. 441); “And they were exiled to Siberia for blasphemy” (Kit. 1). The adjective Siberian indicates geographical location. Compare: Siberian forests (Af. 40), Siberian cat (Af. 423). France. It is used as a specific geographical name: “He once read a newspaper and found in the newspaper that there is such a rich manufacturer in France who has cash and fed more than he” (Cor. 19). The adjective French is a conditional designation of wealth, even luxury: “A French handkerchief, how rich she came, as if Christ had dressed up” (Cor. 27). Wed See also: “Fryazhsky drinks are on the table” (Aph. 313, note). See: Vasmer, IV, In epics, Kitay-gorod is a settlement in Moscow. See: T. N. Kondratieva. Proper names in the Russian epic, with On the use of geographical names "as general concepts, distance, wealth, nobility, importance, historical significance" in the epic epic, see. : T. N. Kondratieva. Proper names in the Russian epic, p. 168.

7 The use of other names of states, lands, parts of the world is single and has an individual character. America. The Novgorod merchant Voronov Ivan went to America to trade when “some kind of crisis approached”: “he loaded the ship and left for America” (Lg. 79). Africa (“the godmother lives in Africa”, “flew to hot Africa” (Cor. 9) is opposed to the North Pole, the Arctic Ocean (“they have already reached the North Pole”, “and grandfather lives in the North itself, in the Arctic Ocean itself "(Cor. 9). A fairy-tale hero, located in a "far-away state, in a far-away kingdom," in order to achieve his goal, needs to visit both Africa and the far North. The use of this opposition of south and north is intended, obviously, to emphasize the difficulty of the task, standing in front of the hero, which he is helped to solve by wonderful fairy-tale objects - a flying carpet and walking boots. The fairy tale skillfully combines the traditional "beyond distant lands", "in a distant state, in a distant kingdom" with the use of specific geographical names. Europe. "All Europe happened, I didn’t find such a fool, ”sings the fairy-tale hero (Cor. 51). The geographical name is not used to indicate the place of action, but is, as it were, a symbol of a vast space. Ge Germany. Just like England, it is used to refer to the long journey of the hero (see England). Lithuania. The name is used in the fairy tale about Danube Ivanovich, which is a retelling of the epic about the Danube and Dobryn: “In brave Lithuania, the king has two daughters” (Cor. 3). “To brave Lithuania” Danube Ivanovich sets off for a bride for Prince Vladimir: “they drove through clean fields, dense forests, before the rising of the red sun, they arrived in brave Lithuania”, “to the brave king of Lithuania” (Cor. 3). In a fairy tale that preserves the epic epithet “brave Lithuania” (in the epics of the chorobra Lithuania), Lithuania is the geographical name of another, apparently neighboring state, from where the heroes bring the bride Kyiv prince and. Palestine. This geographical name, borrowed from the Greek language (Fasmer, III, 191), became a household name and meant "land, area". In a common sense, the word is already recorded in the dictionary of Pamva Berynda (1627). In the tale of the Shemyakin Court, which is a folk satire on legal proceedings, “palestine” is used as an appellative and denotes some indefinite locality15: In some Palestinians, two brothers are alive” (Aph. 319). 14 In epics, Lithuania is used not only as a geographical name, but also as a designation of the general concept of the enemy. See: T. N. Kondratieva. Proper names in the Russian epic, with This meaning of the word "Palestine" is fixed for the modern Russian language with the mark "outdated. razg." (MAC III, 13).

8 Ural. It is used as a designation of a geographical concept: “We went to the Urals for three months on foot” (Lg. 51); “When they came to the Urals, their part settled down” (Lg. 51); “And they took him from the Urals” (Lg. 51). Zaonezhie. “An old man lived in Zaonezhie” (Af. 568) the toponym indicates the place where the action of the fairy tale will unfold. Compare: “From another kingdom, from another state, not only from our land, but maybe he was from the Volga side, a daring fellow is coming” (Vyat. 7). Japan. “And there were no more devils: they all went to Japan” (Bash. 4). Grumant old Russian name Spitsbergen (Fasmer, I, 464; Dahl, I, 400). One of the tales recorded in the Arkhangelsk region retains this old name: “One young industrialist stayed for the winter at Grumant” (Af. 228). II. Names of cities, towns, villages Among the geographical names of this group there are also individual toponyms, the use of which is determined by the place of residence of the narrator, and toponyms found in different storytellers. The names of this last group include: Kyiv, Moscow, Murom, Novgorod, St. Petersburg, Chernigov, Karacharovo. The relatively wide distribution of these names, apparently, can be explained by two circumstances: 1) the epic beginning of those fairy tales, the action of which is attributed to Kyiv, Mur, Chernigov, Karacharovo; 2) the all-Russian popularity of such names as Moscow, St. Petersburg. Kyiv. Option Kyiv-grad. The epithet of Kyiv is glorious: the glorious family of Kyiv (Aph. 308); in the glorious city of Kyiv (Aph. 313). Kyiv is usually found in fairy tales, which are a retelling of epics: “I began to ask (Ilya Muromets. L. D.) from my father to Kievgrad, to pray to God, to bow to the Kyiv prince” (Lg. 19); “I arrived at Kyiv-grad for Mass” \ “I said goodbye and went to Kyiv” (Cor. 1); “In the glorious city of Kyiv, the affectionate Prince Vladimir had a great feast; let's go to the glorious city of Kyiv, back to Prince Vladimir" (Cor. 3). In these tales, Kyiv appears as the residence of Prince Vladimir, as a place where Russian heroes gather. Kyiv can also be the scene of action in fairy tales where the epic beginning is absent: “a snake appeared near Kyiv, he took considerable requisitions from the people; he blabbed that he lives in the city of Kyiv, Kozhemyak, and he (the snake. JI. D.) is stronger; Nikita made a plow of three hundred pounds, harnessed a snake to it, and began to plow the border from Kyiv ”(Af. 148); “Once upon a time there were two rich merchants: one in Moscow, the other in Kyiv” (Aph. 331); “He (soldier L. D.) came to Kyiv, visited the Lavra” (Af. 367); "Marco rich went for 3 Order

9 the border on his own business and drove to Kyiv to defend the mass ”(Cor. 19). And in fairy tales that are not a transcription of the epic, Kyiv sometimes remains the residence of Prince Vladimir (Af. 313). Here, apparently, the influence of the epic tradition is manifested. Kyiv is also presented in fairy tales as a religious center, where the heroes arrive "to pray to God" (Aph. 367; Cor. 19; Lg. 19). The adjective Kyiv has a purely geographical meaning: “located in Kyiv”, “relating to Kyiv”, “living in Kyiv”: “Red sun Vladimir capital, Kyiv” (Af. 312); “a Kyiv merchant came to Moscow” (Aph. 331); “went home on a visit to the Kyiv province” (Aph. 367); “Blessed Father, I will renew the Kievan Church for you” (Cor. 19). Epic Kyiv is perceived not only as a geographical concept, but also as the heart of the Russian land, as a general concept of the Russian land, as the residence of Prince Vladimir and Ivan the Terrible 16. To a certain extent, the epic perception of Kyiv is preserved in fairy tales. Moscow. In most cases, Moscow in fairy tales acts as a place of action, as a certain geographical concept. “Once upon a time there were two rich merchants: one in Moscow, the other in Kyiv. The merchant's son got ready and went to Moscow” (Aph. 331). “All the princes and boyars gathered from all over the white-stone Moscow” (Af. 317). “I didn’t have time to look back, it seems like Moscow, the city is standing here” (Lg. 10). “I'm going to the ministry now to straighten out my papers, and I have to go to Moscow” (Lg. 27). “And they took him from the Urals and straight to Moscow (And he lived near Moscow)” (Lg. 51). “Moscow is hot, the city needs to be flooded; Moscow burned on such and such a date” (Cor. 35). In one of the tales, the scene of the action is specified, concretized: “In white-stone Moscow, there lived one guy in the workers ... He went beyond the Kaluga outpost” (Af. 382). In some fairy tales, Moscow is the capital, the residence of the Russian Tsar, the center of economic life: “The soldier ... decided to go to Moscow and see the Tsar” (Lg. 7). “They fly to the capital, to Moscow” (Len. 9), “They robbed, and sent the money to Moscow to the bank” (Bash. 8). One should also point to an example of the use of a proverb with the toponym Moscow in a fairy tale: “There is nothing to do, Moscow does not believe in tears, let’s go get a horse” (Sverdl., archive). The proverb “Moscow does not believe in tears” “is said when someone’s tears, complaints, lamentations do not arouse sympathy, cannot help” 17. If the proverb is used “not in the logical connections in which it appeared, then the proper name loses its specificity”, and proverbs may no longer “contain a single 18 See. : T. N. Kondratieva. Proper names in the Russian epic, p ^ 17 Dictionary of Russian proverbs and sayings. M., 1967, p. 228.

10 concepts”, but express a general judgment18. This is exactly how Moscow is perceived in this context. Moore. Moore variant. This city is the birthplace of the Russian hero Ilya Muromets. Ilya received his nickname from the name of the city. The city of Murom is found only in fairy tales, which are a prosaic retelling of the famous epic; usually, near Murom, the village of Karacharovo is called: “In the city in Murom, in the village of Karacharovo, there lived a peasant Murom Muromets” (Lg. 19). “In the city of Murom, in the village of Karacharovo, there were two brothers” (Cor. 1). “In the glorious city of Murom, in the village of Karacharovo lived a peasant Ivan Timofeevich” (Af. 309). "In the glorious city of Murom, Ilya Muromets listened to Sunday morning" (Aph. 309). “There was a village not far from the city of Murov, in that village an old man and an old woman lived” (Pin. 43). Novgorod. Mentioned in fairy tales shopping center: “In a certain kingdom, in a certain state, namely in the one in which we live, not on land, not on the sea, but on one hummock stood the city of Novgorod. And there lived two merchants” (Lg. 79). “This banker boarded a steamer and went to Russia, to Novgorod” (Lg. 79). “Go to Novgorod, find such and such a merchant on Rogatice Street ... The old man went to Novgorod” (Af. 568). Wed also: “The Goblin responded, threw himself off as a fine fellow, a Novgorod merchant” (Af. 97). Peter. Options Petersburg, Leningrad. Petersburg new capital, founded by Peter I. Probably, therefore, in fairy tales, where Tsar Peter himself speaks actor, it is the name Petersburg that is used, and not the popular Peter. “A wanderer once comes to him, Basil of Caesarea to Peter the Great” (Cor. 35). “A sailor was walking around Petersburg, and he himself was drunk on the rail. Behind comes Emperor Peter the Great” (Ch. 5). Peter is the popular name of St. Petersburg, used in fairy tales not related to the name of Peter: “So he went to Russia. Enters the capital city of St. Petersburg, began to look for work there” (Lg. 24). “They give me in marriage to St. Petersburg, under viburnum bridge, for the devil ... I will go to St. Petersburg to the viburnum bridge and throw myself into the water ”(Af. 228). “Just in time to meet Peter, some big boss is riding in a troika ... And this was a colonel of the Semenovsky regiment from Peter” (Lg: 81). “To Peter this highway the road goes"(Lg. 81). “And he (Semenov) when he served in St. Petersburg, a simple soldier, before a batman, he was like the first soldier, so, you know, they will let him go for a walk around the city ...” (Lg. 81). Separate fairy tales, the action of which takes place in St. Petersburg, acquire a special flavor due to the details of urban life; in these tales, the action is transferred now to the Alexander market, then to the Palkin hotel, then to Nevsky, on day 18 of T. N. Kondratiev. Proper names in proverbs, sayings and riddles of the Russian people. In: Issues of grammar and lexicology of the Russian language. Kazan, 1964, p. 118.

11 Soldiers and officers of the Semyonovsky regiment appear in fairy tales (Lg. 27; Lg. 81). It is interesting to note that although the action takes place in St. Petersburg, "an order is given to review the troops of the St. Petersburg district" (Lg. 27). Let us dwell on one more case of using the toponym Peter in the fairy tale: “A pig went to Peter to pray to God” (Aph. 29). This figurative motif got into a fairy tale, apparently from a riddle. Wed: there was a pig from St. Petersburg all torn (thimble). In a riddle, the proper name is used for rhyme (cf .: a pig from Saratov was walking all scratched (grater) 19. But in folklore, once a figurative motif created can move from one genre to another, such a transition is common. Leningrad is mentioned twice in one fairy tale, in parallel with the name Peter and is a tribute to the time: "In Leningrad, not in the village. Where will you look? Can you find it there? .. And he bought fifteen iron shovels, paid a ruble twenty kopecks for a shovel. And persuaded different people there in Leningrad "( Lg. 81. Detailing and transferring the action to the streets of St. Petersburg, the use of the toponym Leningrad are typical for fairy tales recorded in the Leningrad region, therefore they can be considered as individual, brought by storytellers to traditional stories. Chernigov. Option Chernihiv-grad. The name is found in fairy tales, which are a prose retelling of the epic about Ilya Muromets. Ilya Muromets liberates Chernihiv on the way to Kyiv. “He stood at Matins in Chernigov” (Cor. 1); “He drives up to the city of Chernigov, and under that city of Chernigov are the Basurman troops” (Af. 308); “And they besieged Chernigov-grad” (Aph. 308). Chernihiv is “an epic city liberated by bogatyrs, writes T. N. Kondratyeva”20; the same role is played by the city of Chernihiv in fairy tales. In the Pinega version of the tale about Ilya Muromets, the hero visits the city of Chernouritsky (Tsernouritskaya) (Pin. 43). The choice of geographical names often depends on the location of the fairy tale. Even in fairy tales on the same plot there are different toponyms. This can be seen in the example of the fairy tale about how the hero descended from heaven to earth along the belt: And he began to descend along the belt. strong wind and on the ground. Here a strong chal blew me to swing back and forth, then the wind. Then I go to Tomsk, t q to Tobolsk, and in Irkutsk two to Moscow, then to 418). Peter (Af. times was (M.-S. 17). A variant from the collection of Afanasyev is recorded in Tambov region, another option in the Ural village of Visim. 19 G. Ya. Kondratieva. Proper names in proverbs..., with T. Ya. Kondratiev. Proper names in the Russian epic, p. 171.

12 Toponyms, the use of which is determined by the place of residence of the storyteller, are, as already noted, of an individual character. Among them are not only the names of large cities, but also the names of villages, villages, towns of local importance. The use of such names gives the narrative a local flavor and, as it were, transfers the fabulous action to a place familiar to the listeners. Therefore, in the fairy tales of A. N. Korolkova, the scene of action is often Voronezh, in the fairy tales of the Vologda region Vologda appears, in the fairy tales of Bashkiria, Bashkir villages. Vladimir. “He turns his horse (Yeruslan Lazarevich. L. D.) and goes to the city of Volodymyr to ask for blessings from his father and mother” (Len. 6). The action of the tale refers to the Kievan times, in the “principality of Volodymyr”21. In this case, the “city of Volodymyr” is a convention, especially if we take into account the remark of the narrator D. A. Konashanov himself: “Earlier what kind of prince, so the city was called”22. Vologda. The city of Vologda, the big city of Vologda, are names found only in fairy tales recorded in the Vologda region: “The little devil says:“ Well, peasant, come with me to the city of Vologda. I will kill people, and you will heal” (Aph. 433); “They will go to the big city of Vologda” (Aph. 437). Voronezh. It is repeatedly mentioned in the tales of A. N. Korolkova, a wonderful Voronezh storyteller. For example: “Oh, father, our Sharik is not simple. He is understanding, almost speaking. If he was sent to Voronezh to learn, there is such a school in Voronezh, they would teach him, not Sharik, but something special would be ”(Cor. 48); “They came to Voronezh to the market” (Cor. 53). Ivan city. It is mentioned in one of the variants of the fairy tale about Ersh Ershovich, which goes back to a manuscript story of the 17th century: “He lives in the German region near Ivan-gorod in the Narva River (fish Sig. L. D.)” (Af. 80). Jerusalem. “I will go to Jerusalem and pray to God” (Cor. 15); “Peter immediately pawned his horse and went to Jerusalem to the Maiden Monastery” (Cor. 32). Jerusalem is considered a holy city, so he goes there for a sword to fight against evil spirit the hero of a fairy tale, which is a retelling of the old Russian hagiographic story about Peter and Fevronia. The hero of the hagiographic story is looking for Agrikov's sword and finds it in the monastery church of the Exaltation, while the fairy-tale hero obtains the sword in the Maiden's Monastery, in Jerusalem. Kazan. “And they set a lot of bread: stack from stack as from Kazan to Moscow” (Af. 424). Here geographical names are not used to indicate the place of action, but as a comparison. Another case: “... Mizgir the fighter, good fellow, is not alive: they sent him to Kazan, in Kazan they cut off his head on a chopping block, and 21 See: E. Shastina. Tales of the Lena Shores. Irkutsk, 1971, with There, same, p. 47.

13 ^ beaten "(Aph. 85). The tale of Mizgir, as rightly noted by -V. J. Propp, is better known in the form of a comic song23 parodying the robber songs of the 16th–17th centuries, where Kazan is one of the frequently mentioned toponyms. Kutuzovo village. It is noted in a fairy tale representing a retelling of an epic about Ilya Muromets. “My gold treasury lies in my villages of Kutuzov” (Af. 309). As in the epics, the village of Kutuzovo (the village of Kutuzov) is the habitat of the Nightingale the Robber. Paris. “Vasily flew for a long time, or a short one, but he saw the city ... It turned out to be the city of Paris” (Lg. 24); “I heard that our Russian regiment is stationed in Paris” (Lg. 24). In this tale, Paris is a distant foreign city, where the hero is. flew in on an iron eagle. The name Paris is also found in a saying: “In a certain kingdom, in a certain state, exactly in the one in which we live, in the city of Paris it was closer here, in the city of Moscow, on a dry board, in the city of Modest, exactly like on a harrow, in the city of Warsaw, I was there, so all rusty, there lived Prince Kostous, he put a watermelon on his head. Picked up a cucumber and became a fine fellow. This is not a fairy tale, but only a saying. The whole fairy tale lies ahead” (Vyat. 1). The saying performs an entertaining function, it is amusing in its essence, its main goal is to create comic effect; sayings are usually given in the form of a raeshnik, so the choice of toponyms is subject to rhyme (in Paris closer, in Moscow on a blackboard) and is completely arbitrary. Pskov. "Where did the path lead to?" And over there, to the right. They point to Kharkov or Pskov” (Cor. 20). The toponyms Pskov and Kharkov in the fairy tale narrative do not indicate the place of action, but the direction of the hero's movement. The hero went to the right, and the direction of his movement to Pskov or Kharkov depends on the position of the characters at the time of the conversation. Sebezh. Option Sebezh-grad. The epic "Sebezh-grad outpost of the heroic": not far from Sebezh in the villages of Kutuzov lived the Nightingale the Robber24. Sebezh is mentioned in a fairy tale, which is a narrative processing of the epic about Ilya Muromets and the Nightingale the Robber: “Ilya Muromets went that way. How will he be under the city of Sebezh, and there are three overseas princes ... and they want to take Sebezh-zrad behind a shield, and take the king himself, Sebezhsky, in full ”(Af. 309). Simbirsk. “Once upon a time there were two landowners. Their estates were located in the neighborhood, not far from the city of Simbirsk, now Ulyanovsk” (Vyat. 5). The storyteller relates the action of the tale to a specific geographical point and considers it necessary to explain the former name of the city with the modern one. The localization of the action is intended, obviously, to give truthfulness to the fairy tale narrative. 23 Folk Russian fairy tales by A. N. Afanasyev. In 3 vols. T. 1. M., 1958, with G. Ya. Kondratiev. Proper names in the Russian epic, with

14 Tyumen. “Father went to Tyumen to the market” (Sverdl., arziv). From Tyumen, the daughter's father brought a saucer and a bulk apple as a gift. The toponym Tyumen reflects the location of the fairy tale. Khvalynsk. “A ship landed at the city of Khvalynsk” (Aph. 247); “And then he took them with him to the city of Khvalynsk, and they all began to live and live together” (Af. 247). real city Khvalynsk on the Volga, in the Saratov region, and got its name from ancient name Caspian Sea (Nikonov, 453). In a fairy tale, a ship sailing on the sea docks at the city of Khvalynsk. Obviously, the name of the city correlates with the Khvalynsk Sea, but is not connected with a real geographical object .. The toponyms given are individual, often single in use. But considering these toponymic names in the same row, it should be noted that there are certain differences between them: some of them are borrowed from the epic epic (Sebesh Kutuzov), others are used conditionally (Vladimir, Khvalynsk), others are used for comparison (Kazan) or in order to create a rhyme (Paris, Warsaw, Moscow in a saying). Vologda, Voronezh, Tyumen are toponyms that give a local flavor to the fairy tale story. To an even greater extent, the regional character of the tale is determined by local geographical names. In the fairy tales of A. N. Korolkova, such local names are Anna, Bobrov, Khleborodovo, in the fairy tales of the Leningrad region Krasnye Gory, Skopi \ in the fairy tales of Bashkiria, along with Ufa, Avzyan, Duvan, Tastuba, Yaroslavka are mentioned. Anna regional center Voronezh region. “It happened that Prince Baryatin lost twenty thousand gold in Anna (Cor. 43), Bobrov, a city in the Voronezh region. “The old man took the sack over his shoulder and went to Bobrov to the market” (Cor. 50). Khleborodovo. “And he went to this village called Khleborodovo” (Cor. 19). Red mountains. "... royal family went somewhere to hunt. Somewhere far away, sort of like the Red Mountains” (Lg. 10). Krasnye Gory is a real-life village in the Leningrad region, located far from the native village of the storyteller, and he mentions Krasnye Gory to show how far the tsar went hunting. Skopi village in the Leningrad region. “In Skopje, the blacksmith Vanka probably knows where these oaks are” (Lg. 10). Ufa. “The governor will come from Ufa today” (Bash. 7). “He tells how performances are made in Ufa in the theater, in the circus” (Bash. 7). Avzyan. “Once upon a time in Avzyan there was a feisty, despising grandmother” (Bash. 22). Duvan. “Vanka Shadrin was an inventor. He now lives in Duvan” (Bash. 6). “Sychov was a state adviser. Lived in Duvan” (Bash. 7).

15 Tastuba. “There were two coachmen in the village of Tastuba” (Bash. 7). “They put the pajamas, they brought them to Tastuba” (Bash. 8). Yaroslavl. “I once came to the priest in Yaroslavka” (Bash. 8). III. Oronymic names Oronyms, which are the names of real geographical objects, are few in fairy tales: Ararat, Wolf, Golgotha, Caucasus, Myangora. Ararat has a variant of Mount Ararat. Both names are noted in the tales of A. N. Korolkova and serve for comparison; “A high mountain, like Ararat, drove up” (Cor. 1); “You are as great as Mount Ararat, you cannot see with your eyes” (Cor. 12). Mount Volchikha landmark of the city of Revda (Sverdl. region). The toponym Volchikha is included in a fairy tale recorded in the Yegorshinsky district of the Sverdlovsk region: “And near this very river stood the high mountain Volchikha, in it were the mines of Yagiyagishna” (Ch. 10). In these mines, the hero found his brothers and freed them. Possibly, Wolf is perceived by the narrator as a pejorative name. Golgotha ​​is the mountain where, according to the gospel myth, Christ was crucified. In the fairy tale, the name is mentioned precisely in connection with this legend: “When Christ was crucified on Golgotha, Mother Blessed Virgin shed tears, and they turned into stones in these pebbles” (Ch. 1). The Caucasus is used for comparison (“They dumped a soldier into a deep gorge, like in the Caucasus, where I served” Vyat. 2) and may be the place where the hero allegedly goes (“I need to go to the Caucasus”; “on the third day I went to the Caucasus” Lg. 27). Wed See also: "Commander-in-Chief of the Caucasian Military District Ivan Ivanovich Ivanov" (Lg. 27). Myangora. “That is the name of the mountain, located on the eastern shore of Lake Onega ... According to the belief of the peasants, on this mountain is the central apartment of all evil spirits; the devils living on this mountain often steal people, and take them to their mountain even from Moscow”25. The action of the fairy tale, in which the toponym Myan-gora (literally, “pine mountain”)26 occurs, takes place in Zaonezhie. Therefore, Myan-gora is a means of precise localization of the action: “Sell the dog ... come tomorrow evening to Myan-gora for the calculation ". And the old man went up the mountain the next day. Climbed to the top of the mountain stands a large city where the Lemboi live ”(Ath. 568). The folk belief, about which G. Kulikovsky wrote, was reflected in the fairy tale. 25 G. Kulikovsky. Dictionary of the regional Olonets dialect in its everyday and ethnographic application. SPb., 1898, cf. karel, gpapyy "pine".

16 Hydronymic names are represented by the names of seas, rivers, lakes. In addition, one of the Voronezh tales mentions the Arctic Ocean: “And grandfather lives in the very north, in the Arctic Ocean itself ... Go to the Arctic Ocean” (Cor. 9). The storyteller here uses an abbreviated name (on the stylistic role of the name Arctic Ocean, see earlier, p.). Of the seas are called the Baltic, Khvalynsk, Black. Only the Black Sea is found in different records, the rest of the names are single. Baltic Sea. “So the devil remained to swim. I don't know where it took him. Maybe there to the Baltic Sea” (Lg. 69). White Sea. “Beyond distant lands, to the thirtieth land, beyond the White Sea to the wild kingdom” (Aph. 175). The given examples show the regional nature of the name: the Baltic Sea is mentioned in the fairy tale of the Leningrad region, White Arkhangelsk. The Khvalyn Sea is the old name for the Caspian Sea (See: Vasmer, IV, 229). “And we ran from the ocean-sea to the Khvalynsk sea to the Solovetsky wonderworkers” (Af. 317). There is a clear violation of geographical accuracy in the text: the "Solovki wonderworkers" are located on the White Sea. Similar shifts are also observed in the epic epic (see: Kond. s). Folklorists consider this kind of violation of geographical accuracy as one of the poetic devices27. Black Sea. “They went along the way, they pass to the Black Sea” (Aph. 136); “Caught up with the brothers near the Black Sea at the viburnum bridge” (Aph. 136); “Three snakes are leaving the Black Sea” (Aph. 136); “The Black Sea serpent got into the habit of flying there” (Aph. 131); “Here, Ivanushka, where the ball rolls, go there. It will roll up to the Black Sea, on loose sand” (Cor. 12). In the use of this geographical name, apparently, there is a folk etymology, an attempt to give its own interpretation of the name: an evil spirit lives in the sea, therefore it is Black. It is no coincidence that in the fairy tale by A. N. Korolkova the “black sea” is written with lowercase against the blue sea. The Black Sea also serves as a symbol of danger in epics (see: Kondr. p. 228). Of the rivers, the Volga, Danube, Smorodina are repeatedly mentioned. These hydronyms have no local confinement. Volga. “There was a case near the Volga River” (Lg. I); “I will overflow with the river Volga” (Cor. 21); “Walked (ruff. L. D.) along the Volga-river” (Aph. 80). 27 G. L. Venediktov. Extralogical principle in folklore poetics. In the book: Russian folklore, vol. 14. L., 1974, p. 228.

17 The Danube is found in epics, where it is a symbol of the "eternally flowing river ... and the image of time" (Kondr., p. 209). In fairy tales, the Danube is the place where the action unfolds: “A good fellow walks along the path, approaches the Danube River and lies down here on the bank to rest” (Af. 220); “And it happened to him with the goods to sail along the Danube River” (Aph. 450); “Where the little head of Dunai Ivanovich fell, the fast Danube River lay there (maybe it’s true)” (Cor. 3); “Ivanushka begged the old men to let him go to the Danube (M.-S., 6). Currant. Currant variant. “They come to the Smorodina River; human bones lie all over the shore” (Aph. 137); “We got to the Smorodinka River, to the Kalinov bush. Suddenly the horses went knee-deep in human bones” (Vyat. 1); “We are going to the Smorodina River, to the viburnum bridge” (Af. 137); “I came (Ilya Muromets. L. D.) ... to that Smorodinka river” (Af. 308). Currant is the name of the river, often found in the epic epic. In epics, the Smorodina River is "a place for initiating and resolving conflicts between the forces of good and evil" (Kondr., 212). In the fairy tale story, the Smorodina River is found not only when the epic story is told (Aph. 308), but also in other fairy tales, however, here the Smorodina River is also the habitat of dark, evil forces. Etymologically, the name Smorodina is associated with the words “stench”, “stink”, therefore, apparently, this real-life river received the glory of “concealing something tragic, dangerous, opposing man” (Kondr). Other names are single and most often associated with the area where the narrator lives. Angara: “I'll drag him to the Angara. I will throw it there” (Len. 18). Bityug: “The wolf ran to Bityug (Cor. 62). Volkhov: “There was a healthy river in one place, but something like our Volkhov, it goes from Novgorod to Ladoga ...” (Lg. 69). Dnieper. “They put him in a barrel... and threw him into the Dnieper” (Cor. 19). Don: “Dock Mother of the Most Holy Theotokos” (Aph. 317). Here the geographical name acts as an appendix (Don = Donskaya). Ob: “You cannot drink water from the Ob” (Af. 311); “You will drink water from the Ob; knock people out of the city, here's 500 rubles for you ”(Af. 311). The name Ob met in a fairy tale, setting out an epic story about the Novgorod daring Vasily Buslaevich. The introduction of the Siberian river is a clear departure from the epic canon. Pinega: “... One went to plow his arable land, the land over there under the corn, or under something, beyond Pinega here with us, right behind Pinega he went to plow ... Here he moved for Pinega” (Pin. 6). Svir: "There, on the Svir, bags of flour float" (Lg. 43). The use of the names of local rivers is apparently connected with the desire to date the action to a given place for greater authenticity of the story. Several names of rivers and lakes are found in

18 tales about Ersh Ershovich: “He lives ... in the Narva River” (fish sig. L. D.) (Af. 80); “He (ruff. L. D.) went to the Tros-river” (Af. 77), And also: Belozerskoe Lake (Af. 79), Zaretskoe Lake (Lg. 11), Korbozerskoe Lake (Af. 79), Kubenskoe , Cuban Lake (Aph. 79), (Af. 77), Pereslavskoe Lake (Af. 80); compare: Pereslavl herring (Aph. 556); Rostov Lake (Aph. 77, 78, 79, 80, 556). The tale of Ersh Ershovich is of book origin and, apparently, reflects the hydronyms of its source. Geographical names are used to indicate the place of a fairy-tale action, serve to express the general concepts of the narrator, and help him in the story. In some cases, the introduction of geographical names is accompanied by a violation of historical and geographical accuracy *, which indicates the conditionality of their use (cf.: Khvalynsk, Vladimir, Rus). \ Forgotten historical background, which gave rise to one or another motive in a fairy tale, and therefore “secondary formations” associated with reality appear in fairy tales, in particular, the exact localization of the action. There is no way to talk about any pattern in the use of toponymic material in fairy tale narration, but it should be noted those factors that have a certain influence on the selection of toponyms: 1) the nature of the plot in fairy tales with an epic plot, epic toponyms are used, geographical names are preserved in fairy tales of book origin source; 2) the well-known nature of geographical names (Moscow, Russia, Russia, St. Petersburg); 3) regional variability of the tale. The last moment plays a significant role, because a fairy tale exists in the form of variants and the regional character of the existence of a fairy tale is manifested in the selection of toponyms. Local geographical names (see p. 39) and even microtoponymy, known in a particular area, are introduced into the fairy tale narrative. Fairy tales by A. N. Korolkova are indicative in this regard, where such microtoponyms as Antoshkin Pond, Antoshkina Krut, Mikitina Polyana are noted: “I will go drown myself in Antoshkin Pond, there is a steep-shore place” (Cor. 27); “I will drown her in the river in Antoshkina Krut ... They come to Antoshkina Krut ... Yes, near the river, where Antoshkina Krut is, there is a steep bank” (Cor. 29); “I tied (a horse. L. D.) in the forest at Mikitina Polyana” (Cor. 43). Compare: Afanasiev 560: “In a year you will reach the Fox Mountain, ask where the road to the snake kingdom is.” Fairy tales often use adjectives derived from geographical names. Such adjectives are a means of expressing geographical affiliation: 1) Arabian (Arabian) gold (Aph. 296); 2) Bukhara robes (Sverdl. archive); 3) German castles (Sverdl. archive); 4) saddle (saddle) Cherkasy (Cor. 1; 5; Aph. 317; 571), Cherkatska (Sib. 1); 5) Shemahon silk (Aph. 564; 571); 6) Mother of God

19 Smolensk (Af. 115), Tambov (Bash. 3), Kazan (Bash. 5); 7) miracle workers of Solovetsky (Aph. 317); 8) the king's son of the Arap (Af Cf.: “The arap jumped out: “What do you need?” Sib. 3); 9) the king of Prussia (Af. 431); 10) Swedish king (Aph. 317). Wed also: read in Slavonic (Cor. 19). Among these adjectives there are traditional ones that are constant epithets(Arabian gold, Cherkasy saddle, Shemakhona silk), and adjectives of individual use. In addition to real toponyms, fairy tales contain fictitious proper names used as names of certain geographical objects. Among them, first of all, we should name those that are the names of fabulous cities and states. Most often, the fairy-tale state is named after its ruler: Tsar Saltan, the Saltan city, the Saltan kingdom (Sib. 12); king Verzaul Verzaul's kingdom (Sib. 4); Tsar Efimyan Efimyan kingdom (Aph. 175); king Kartaus Kartaus principality (Len. 7); prince Bagrigor Bagrigor's principality (Len. 6) 28. Localization of the action is achieved by indicating that the kingdom (principality) belongs to one or another king (prince). By the name of the reigning person, the city of Vahromey got its name. (Compare earlier Saltan city). Yeruslan Lazarevich goes to the city of Vakhromey to see the prince's daughter Nastasya Vakhromeevna (Len. 6). In the version of this tale told by A. N. Korolkova, Eruslan Lazarevich also goes to Tsar Vakhromey, but the name of the city is absent in the Voronezh version of the tale. Consequently, the city of Vahromei is the creation of the Lena storyteller. The city of Indey should be recognized as the same individual creation of the storyteller: “Yeruslan Lazarevich enters the city of Indey. There, all the Indians are yelling: “How did Ivashka miss you?” (Len. 6). The name of the city was formed, apparently, on the basis of the ethnonym "Indians", which, in turn, is associated with the toponym Indian Kingdom. The very same form "Indey" was created, obviously, under the influence of the previous name of the city of Vahromei. Crimea city. “The wife came up with the idea of ​​sending him to the Crimean city for medicine ... The husband went to the Crimean city to buy potions ... he couldn’t get there and couldn’t come from there! ..” (Af. 445). The name of this fictional city is based on a real toponym. Nothing city. The very form of the name speaks of the unreality of the fabulous city: “He promises to go to the city of Nothing, to bring it is not known what ... The ball rolled straight into the city of Nothing” 26 The name Volodimir Principality was also formed according to this type (Len. 6).

20 (Aph. 215). And this “I don't know what”, for which the hero went to the city of Nothing, also gets its own name Nobody. There are several variants of this fairy story, where the hero receives the task to go “I don’t know where” (Aph. 212), “don’t know where” (Len. 9), “I don’t know where” (Aph. 213), “to the ends of the world” (Aph. 214) or to city ​​of nothing. Negative pronoun, although it is used as own name, emphasizes the uncertainty of the place of the fairy-tale action. Sumin city. Mentioned in fairy tales of various plots: 1) about Bova the King, who is a book by origin; 2) about a soldier deceiving a greedy old woman. The city of Sumin, in which Prince Bova tries to hide after the death of his father, is the “city of Sumin” of an old Russian story borrowed from Western literature. The name Sumin-city (Af. 392; Lg. 77; Zaitsev, s), the city of Sumin (Af. 393) in fairy tales, where a soldier deceives a greedy old woman, is associated with the word "bag" in a soldier's bag there is a rooster, crane or goose , which the old woman cooked. And in one version of this tale, the city of Koshelyansk appears (Aph. 394), corresponding to the Sumin-city in other versions. The tale of a soldier who deceives an old woman is a vivid example of folk word creation. The action of the tale develops on the basis of a riddle that the old woman makes to the soldier. Verbally, the riddle is framed differently in different options, but the principle of wording is the same. “Now in Penskoy, Cherepensk, near Skovorodny, is Kurukhan Kurukhanovich alive” (Af. 392); “Before Selev Kurlinskaya Murlinskaya near Nesinsk, he flew and ended up in the city of Pechinskaya, and in these years he found himself in the city of Suminsky, in the village of Zaplechinsky” (Af. 393); “Karlykhan Karlykhanovich lived in the courtyard of the nobility, and then he moved to the Pecheno-Chugunensky city. So guess where our Karlykhan Karlykhanovich will go from the Pecheno-Chugunensky city ”(Zaitsev, p.); “Is Kurukhan Kurukhanovich in good health in the city of Pechensky, in the settlement of Skovorodny, in the village of Gorshkovoy?” (Lg. 77); “Have you been to the city of Gorshansk, have you known Gagetei Gageteevich there? Gagetei Gageteevich went out from there to the city of Koshelyansk, to the village of Zaplechanskoe” (Af. 394). The proper names appearing in these riddles are formed from common names: Leyas / osh<пена, Черепенское<С < ч ер еп ен я 29, Сковородное, посад Сковородньш<. сковорода, Небесинск<Снебеса, Печинской<печь, село Горшинское, город Горшанск, деревня Горш кова< горшок, село Заплечинское, Заплечанское< плечо, город Печено-Чугуненский<печъ, чугун, Кошел я я с Ж кошель. Такой способ образования собственных имен в загадках отмечает Т. Н. Кондратьева: «В древних загадках име 29 О. П. Беляева. Словарь говоров Соликамского района Пермской области. Пермь, с. 678: черепеня, -и, ж. Небольшой горшок, миска.

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Our fairy tale called “Fairytaleland” has a moral. Of course, in almost every fairy tale there is some kind of conclusion, a final conclusion. It may not be rendered on separate lines, but it is there. A fairy tale - it teaches a lesson, unobtrusively, unobtrusively. But that's what makes the story so valuable. And we shake our heads - we draw conclusions, put fairy-tale cunning in our personal piggy bank ...

In one fairy-tale country called Lollipop, there lived Tsar Gingerbread, his daughter Caramel, and son Batonchik. They had a sweet life. Tsar Gingerbread issued Delicious decrees. He never punished or offended anyone. Son Candy Bar was the head of the confectionery business in Candy Country.

And now the time has come for Caramel's daughter to get married. Count Zephyr and Marquis Sherbet wooed her. They were both rich and wealthy people. The aunts of the young princess, Halva and Pastila, praised the suitors in every possible way. Say, they are rich, and they understand a lot of things in the confectionery business - the main business of the Candy Country.

But Princess Karamelka did not like the sweet speeches of the suitors, and they themselves. Much closer in spirit to her was the young Prince de Sol from a neighboring kingdom. He did not say cloying words, and did not look at the princess with a sweet look. And he didn’t have everything “in chocolate”, but there was something in him that fascinated the princess.

And then one day, when Princess Caramel and Prince de Sol were sitting in the garden by the samovar, a terrible whirlwind came up. It was Count Zephyr and Marquis Sherbet who sent a cake storm to the lovers. She moaned and howled and urged Caramel to return to the palace, to her chambers. But the princess did not go. She suddenly realized that when it’s too sweet, then bitterness sets in…

“Everything should be in moderation,” she told the Prince de Sol. The prince silently agreed with her. He liked this prudent, smart and perspicacious princess beyond her years.

Count Zephyr and Marquis Sherbet were forced to admit defeat. The princess won, she managed to prove to her father that her betrothed was Prince de Sol. And soon they played a fun wedding.

Of course, there were sweet speeches at the wedding, but they were in moderation.

Do not forget, my friend, about such a concept as "measure". Everything in life should be in moderation.

Questions to the fairy tale "Fairytaleland"

What was the fairy tale land called?

Which character in the story did you like the most?

Do you like sweet things?

What does the word "measure" mean?

Do you think everyone should eat sweets in moderation?