Russian folk tale "Geese-swans"

Genre: folk fairy tale

The main characters of the fairy tale "Geese-swans" and their characteristics

1. Daughter, a cheerful and capricious girl who loved to play very much, and therefore forgot about her brother.
2. Geese-swans, insidious birds that kidnapped small children and carried them away to Baba Yaga.
3. The stove, Apple tree, River, did not help the capricious girl, but they helped when she corrected herself.

Plan for retelling the fairy tale "Geese-swans"

1. Parents' order
2. forgetfulness girl
3. geese kidnappers
4. Chase and Stove
5. The Chase and the Apple Tree
6. Chase and River
7. Baba Yaga's house
8. Return trip.
9. Return.

The shortest content of the fairy tale "Geese-Swans" for the reader's diary in 6 sentences

1. When leaving for work, the parents ordered their daughter to keep an eye on their little brother.
2. The girl began to play and her brother was carried away by Geese-Swans.
3. The girl ran in pursuit, but did not eat the pie, apple and jelly.
4. Hedgehog shows her the way.
5. The girl finds her brother and, grabbing him, runs home.
6. The swan geese pursue her, but the river, the apple tree and the stove hide the girl, and she returns home.

The main idea of ​​the fairy tale "Geese-swans"
Do not refuse another request and he will help you too.

What does the fairy tale "Geese-swans" teach
This fairy tale teaches you to listen to your parents, to help them around the house, not to abandon the little children who have been entrusted to you. This tale teaches not to be snobby, does not treat requests with disdain. Teaches determination and courage.

Feedback on the fairy tale "Geese-swans"
This is a very good story that I really enjoyed. In it, the girl at first turned her nose up from simple treats, but when she got hot, she stopped being capricious and that was the only reason she was saved.

Proverbs to the fairy tale "Geese-swans"
The need will teach kalachi to eat.
Not expensive beginning, commendable end.
The eyes are afraid, but the hands are doing.

Summary, brief retelling of the fairy tale "Geese Swans"
An old man lived with an old woman and they had a daughter and a little son.
The old people went to work and the girl was severely punished to keep an eye on her brother and not leave the yard.
The old people left, and the daughter played, put her brother on the grass, and forgot about him.
Then Geese-swans flew in and carried away the brother.
The girl returned, and the brother is nowhere to be found. She searched, shouted, but saw geese in the distance. The girl understood who had kidnapped her brother and rushed in pursuit.
He runs, and here the stove is standing, asking for a rye pie. The daughter did not eat the pie, she runs further. The apple tree stands, treats with a forest apple. The girl did not eat an apple, she runs further. Here is a milky river with jelly banks, asking for milk to drink. The girl did not drink milk.
Hedgehog met her, showed the way where the swan geese flew.
The daughter ran to Baba Yaga's house, and there she saw her brother. She grabbed her brother and rushed back.
And the Geese-swans are chasing after her. The girl runs to the river, asks to hide. And then it reminds her of jelly. The girl ate jelly, the river hid her. Then he runs, and again Geese-swans fly towards him. Here and an apple did not disdain. The apple tree hid the girl.
Then the daughter runs, the brother carries. And again the Geese-swans fly. The girl had to try the rye pie too. Hid her stove.
So she ran to the house. And then the parents returned.

Drawings and illustrations for the fairy tale "Geese-swans"

Analysis of the fairy tale "Geese Swans" - a theme, an idea, what the fairy tale "Geese Swans" teaches

"Geese swans" analysis of a fairy tale

Topic: The fairy tale tells how the Geese-Swans who served Baba Yaga stole their brother, when the sister played with her friends, then she rushed to save him and saved him.

Idea : Nothing can replace the home of the native, native land, love for relatives. Goodness, resourcefulness, ingenuity are praised.

What does the fairy tale "Geese-swans" teach?

The fairy tale "Swan Geese" teaches children love for family and friends, responsibility, determination, courage, and the ability to achieve goals. The tale also teaches respect for the requests of relatives.

The main meaning of the fairy tale "Geese Swans" is that the most precious thing for a person is his family. Love for relatives and friends, responsibility for their fate - such topics run like a red thread through the whole fairy tale. The tale also teaches the reader to be resourceful and decisive, not to get lost in difficult situations. Although the sister made the mistake of leaving her little brother unattended, she did her best to rectify the situation and succeeded in bringing the little brother home. The sister set a goal for herself - and she achieved this goal, despite the obstacles put in front of her.

Heroes of Geese-Swans:

• Brother
• sister
• Stove, river and apple tree- wonderful helpers
• Baba Yaga.
• Swan geese

Features of the composition of the fairy tale "Geese-swans":

• Start fairy talestraditional: Zachin (Lived once….)
• exposition (parents' order)
• tie (brother is kidnapped by geese - swans, my sister went in search of her brother)
• climax (sister found a brother at Baba Yaga)
• denouement (escape from the hut of Baba Yaga and return to the parental home)

The story is very dynamic., it has many verbs of motion that convey sudden and quick actions. For example, about Geese - swans say: "They flew, picked up, carried away, disappeared" they convey the severity of the situation.

AT fairy tale used the technique of impersonating the inanimate peace: stove said; The apple tree helped covered with branches; river said.

The use of the number three is also traditional for a Russian fairy tale - three magical characters (a stove, an apple tree and a river), who test the main character and help her get home.

Practical task-analysis of poetic works of the 19th century

Analysis of "The Tale of the Dead Princess and the Seven Bogatyrs" by Pushkin A.S.

Pushkin's fairy tale, despite the apparent simplicity inherent in all the poet's work, is deep in meaning and complex in psychological richness. The author contrasts the young princess with an evil stepmother.
The poet draws a young girl as kind, meek, hardworking and defenseless. Her outer beauty matches her inner beauty. It is difficult for her to live in a world where there is envy, evil and deceit.
A completely different queen-stepmother appears before us. She is also beautiful, but "angry", and jealous, and envious.
The idea that external beauty is nothing without internal beauty permeates the entire fairy tale. Many loved the young princess. The question arises why they did not save her. Yes, because only Prince Elisha loved her truly, sincerely and devotedly.
Indeed, let us turn to a fairy tale. The truthful mirror involuntarily betrayed the princess. Chernavka, who once took pity on the girl, also turned out to be capable of betrayal. And the kindness and cordiality of the forest brothers were devoid of real depth.
The true love of Prince Elisha saves the princess, awakening her from eternal sleep.
Evil, says the poet, is not omnipotent, it is defeated.
The evil queen-stepmother, although she “took it with her mind and everything,” is not confident in herself. Therefore, she needs a mirror constantly. The king-tza-stepmother is dying of envy and longing. This is how Pushkin showed the internal inconsistency and doom of evil.

Analysis of a work of oral folk art

Literary and artistic analysis of the Russian folk tale

"Swan geese"

1. "Geese-swans" Russian folk tale - magical.

2. Theme: The fairy tale tells how Geese-swans who served Baba Yaga stole their brother, when the sister played with her friends, then she rushed to save him and saved him.

3. Idea: Nothing can replace the home of the native, native land, love for relatives. Goodness, resourcefulness, ingenuity are praised.

4. Characteristics of the main characters:

In this tale there is a positive hero sister and a negative hero Baba Yaga.

Sister: Loves her brother:

Gasped, rushed back and forth - no! She called him - Brother does not respond.

I began to cry, but tears will not help grief.

Brave: Ran into an open field; swan-geese rushed in the distance and disappeared behind a dark forest. Geese-swans have long acquired a bad reputation for themselves, a lot of mischief and stole small children; the girl guessed that they had taken away her brother, rushed to catch up with them.

He knows how to correct his mistakes - It's her own fault, she herself must find a brother.

Baba Yaga: Evil

In the hut sits a baba-yaga, a sinewy muzzle, a clay leg;

She called the Geese-Swans: - Hurry, geese - swans, fly in pursuit!

5. Artistic originality of the work:

Composition features:

o The traditional beginning of a fairy tale: Beginning (Once upon a time - there were ....)

o Exposure (as ordered by parents)

o Starting (abduction of brother by Geese - swans, the girl went in search of her brother)

o Climax (found a brother at Baba Yaga)

o The fairy tale ends traditionally: Denouement (escape from the hut and return home). -And she ran home, and it’s good that she managed to run, and then her father and mother came.

The tale is very dynamic, there are many verbs of motion in it that convey sudden and fast actions. For example, it is said about Geese - swans: “They flew in, picked up, carried away, disappeared,” they convey the severity of the situation.

The fairy tale uses the method of personification of the inanimate world:

The stove said; The apple tree helped covered with branches; The river said

The fairy tale uses the law of triple repetition: three trials three times chasing swan geese. Characteristics of the language: Colorful, emotional, expressive. For example: Geese-swans have long gained a bad reputation for themselves, a lot of shkodil and stole small children; “Apple trees, apple trees, tell me, where did the geese fly to? » The brother is also sitting on a bench, playing with golden apples.

6. Conclusions:

The fairy tale teaches children to love their native land, their relatives and friends. It teaches to fulfill promises, to believe in goodness and in good people, helps in the formation of moral values.

3. Analysis of the poem by A.S. Pushkin "Winter Morning"

1) Date of writing and publication.

The poem "Winter Morning" was written by A.S. Pushkin November 3, 1829 during exile in the village of Mikhailovskoye. Then the life of the poet was filled with loneliness, boredom and sadness. However, it was during these years that Alexander Sergeevich was overtaken by inspiration.

2) Artistic method.

This work belongs to the literary movement of romanticism.

3) Choice of the genre of tradition.

This poem can be attributed to the genre of landscape lyrics.

4) Main theme.

The leading theme is directly the theme of the winter morning, the theme of the beauty of Russian nature in winter.

5) The meaning of the name.

The title of the poem sounds very poetic. Just listen, "Winter Morning"! Before your eyes immediately rises nature in white winter decoration. Thus, the title expresses the content of the work as a whole.

6) Lyrical plot and its movement. : The plot of the lyrical work is weakened. The poem is based on the contemplation of nature, which has become an impulse for lyrical experience.

7) Composition. The presence of a frame. main structural parts.

Throughout the storyline, linear composition prevails. The poem consists of five six lines (sextin). In the first stanza, the author clearly admires the frosty Russian winter, invites his companion to take a walk on such a beautiful, sunny day:

“Frost and sun; wonderful day!

You are still dozing, my lovely friend -

It's time, beauty, wake up:

Open eyes closed by bliss

Towards the northern Aurora,

Be the star of the north!"

The mood of the second stanza is the opposite of the previous mood. This part of the poem is built using the technique of antithesis, that is, opposition. A.S. Pushkin turns to the past, recalls that yesterday nature was rampant and indignant:

“Evening, do you remember, the blizzard was angry,

In the cloudy sky, a haze hovered;

The moon is like a pale spot

Turned yellow through the gloomy clouds,

And you sat sad ... "

And now? Everything is completely different. This is exactly confirmed by the following lines of the poem:

"Under blue skies

splendid carpets,

Shining in the sun, the snow lies ... ";

"The whole room is an amber gleam

Illuminated…".

Undoubtedly, there are notes of contrast here that give the work a certain sophistication:

“It's nice to think by the couch.

But you know: do not order to the sled

Forbid the brown filly?

8) Basic moods. The tone of the poem.

Reading this work, the heart and soul are filled with positive emotions. Joy, fun and cheerfulness fill the poem. Each of you, probably, feels the freshness that these lines are imbued with.

9) Rhythm, size.

The poem is written in iambic tetrameter.

10) Rhyming, the nature of the rhyme.

The rhyme is mixed; the nature of the rhyme: exact; the first two lines are female, the third is male, the fourth and fifth are female, the sixth is male.

11) Vocabulary. Language means of expression.

Positively colored epithets: “charming friend”, “wonderful day”, “magnificent carpets”, “transparent forest”, “merry crackling”, “amber sheen”, “dear friend”, “dear shore”.

Negatively colored epithets: “cloudy sky”, “gloomy clouds”, “you sat sad”, “empty fields”.

Thus, positively colored epithets are designed to form a joyful mood in the reader's soul.

Metaphor: "the moon turned yellow."

Personification: "the blizzard was angry", "the haze was rushing".

Comparison: "The moon is like a pale spot."

12) Poetic syntax.

“And the spruce turns green through the hoarfrost,

And the river glitters under the ice.

Rhetorical exclamation: “Frost and sun; wonderful day!”

Rhetorical appeal: “dear friend”, “charming friend”, “beauty”.

13) Sound recording. Phonetic coloring of the verse.

Alliteration: in the first stanza, the consonant sound “s” is repeatedly repeated (sounds of a winter morning); in the second stanza, the consonant sound “l” is repeated (this gives a feeling of cold, frost).

14) The idea of ​​the poem, revealed in the process of analysis.

Thus, A.S. Pushkin sought in his poem "Winter Morning" to show the beauty of the Russian winter, its greatness and strength, which give rise to a joyful mood in the soul of the reader.

4. Analysis of the cycles of B. Zhitkov: Stories about animals, sea stories, about brave people, stories about technology” (OPTIONAL)

Stories about animals this is a cycle of short stories of human relationships, where the author describes various non-fictional cases of saving people by animals, their devotion, strong and no less strong affection. Subtle observation, knowledge of the habits of representatives of the animal world, the ability to talk about complex things in a simple and understandable language distinguish Zhitkov's stories. "Stories about animals" vividly reflect the entire rich and sincere inner world of the author, his principles and moral ideals, whether it is respect for other people's work in the story "about the elephant" or the strength and accuracy of the Russian language in the story "Mongoose".

5. Reading-considering the book of B.S. Zhitkov "What I saw."

Zhitkov's stories from the cycle "What I saw" - a collection of short everyday stories for preschool children. The stories provide answers to many children's questions, and are aimed at inquisitive "why". Children will learn everything about how the railway, metro and airport work, go to the zoo and get acquainted with many animals and their habits, learn to communicate with their peers. What I saw is a real encyclopedia of life for kids.

6. Analysis of the works of poets of the 20-30s. XX century(V.V. Mayakovsky, S.Ya. Marshak,).

I took Marshak "Stupid Mouse"

"The Tale of the Silly Mouse" and "The Tale of the Smart Mouse" Marshak.

The fairy tale is based on a household fact that is well known to a child - mice are afraid of cats - but inverted: the mouse chooses its natural, primordial enemy as a nanny. The fact that this fact is elementary, everyday is very important, because, as K. Chukovsky noted, in order to perceive such “game poems”, turnaround poems, “a child needs a firm knowledge of the true state of things.” Therefore, "the fantasy of Marshak's fairy tales is mainly in the hyperbole of everyday situations", and therefore it is easy for a three-year-old not even a reader, but also a listener, to guess what is the true fate of the mouse, which is said in the final stanza of the fairy tale. It is the everyday, self-evident basis of this collision that causes its unambiguous, most common interpretation: an expressive ellipsis hides the death of a stupid hero in the toothy mouth of a cunning cat.

The poet in this work used the traditions of the folk tale about animals. Indeed, the characters of the heroes, the perfect cumulative composition, humor - all this in Marshak's tale directly echoes the folk tale about animals, which, by the way, has long become a specific children's tale.

The inconsistency of the finale in "The Tale of the Stupid Mouse" is not a puzzle that a small reader must solve, but a manifestation of the poet's intuition, who felt the impossibility of directly speaking about the hero's death, because he cannot die. And that means the story isn't over yet. Marshak graduated almost thirty years later. Obviously, something lived in the mind of the poet all these years that made him return to one of his early works and finish everything to the end, bring to the surface what was already there, but lay in the depths of the text and sometimes ended up in the minds of readers (and critics) ignored. In 1955, The Tale of the Clever Mouse appeared (Youth, 1955, No. 2). It is a direct continuation of "The Tale of the Silly Mouse" and begins where this last one ends:

The cat took the mouse away

And sings: - Do not be afraid, baby.

Let's play for an hour

Cat and mouse, dear!

The mouse agrees, beats the cat and runs away from it. This is followed by a whole series of encounters with animals, but no longer domestic, but dangerous, forest - ferret, hedgehog, owl - and all of them offer the mouse a game in which his life is at stake. And from all the smart little mouse manages to escape.

Of course, this tale, although it is a complete whole, is not independent: it continues the first one, develops what was already set in the character of the cat from The Tale of the Stupid Mouse. What was previously asked is now shown in detail: the hero enters the world of cheerful danger, a dangerous game, inhabited by the "doubles" of the cat - forest animals, and emerges from the meeting with him the winner.

Now the story is over:

That's a happy mouse-mother!

Well, a little mouse to hug.

And sisters and brothers

They play mouse and mouse with him.

Analyzing these two tales, one can come to the conclusion that they trace the composition of a magical folk tale, there is an analogy with it. The "stupid" and then the "smart" mouse gradually appears to the readers in these qualities in much the same way as the typical hero of a fairy tale, Ivan the Fool. (We can talk about the gradual manifestation of the image - the hero, so to speak, slowly "takes off the mask", but not about his development). The content of these images is certainly different, but the principle of manifestation is the same. Indeed, in the first part (“The Tale of the Stupid Mouse”) it is shown that the mouse is stupid, then in the second part of Marshak’s poem, the characterization of the hero as smart is obvious and it is not by chance that it is placed in the title of the second part. Similarly, in a fairy tale, the hero Ivan the Fool at first seems stupid, although he can least of all be called that, and at the end of the tale his intelligence, kindness and nobility are obvious to everyone.

Marshak in his fairy tale forms a program, more precisely, even a program of a program of primary, elementary moral and pre-social reactions (choices) of a small reader, a program of what can be called an ethical (aesthetic in this case) attitude to reality. This program creates that primary grid of images-representations and mental "choices" for the reader, which in the future can become arbitrarily long and complicated and concretized. Behind the small fairy-tale world of Marshak is a large real world, because, as the poet himself said, “a fairy tale has a happy opportunity ... to combine the largest things with the smallest, overcoming insurmountable obstacles.”

Fairy tale "Geese-swans" - one of the favorites of many children today. This fairy tale, like many others, teaches us to be kinder, wiser and never forget about our relatives and friends. So, let's figure out what exactly this wonderful fairy tale teaches us. Firstly, fairy tale "Geese-swans" teaches children to love their brothers and sisters, to appreciate them and never leave them in trouble. Secondly, the fairy tale teaches kids to do good deeds.

It is important to at least remember the situation when the apple tree asked the girl to eat an apple or bake to eat a pie. The girl did not run away, despite the fact that she was in a hurry, but helped them and, in return for a good deed, received hints about where her brother might be. If you know any other instructive lessons from the fairy tale or just want to share your impressions about fairy tale "Geese-swans" write in the comments.

Swan geese

The girl returned, looks - but there is no brother! Gasped, rushed to look for him, back and forth - nowhere! She called him, burst into tears, lamented that it would be bad from her father and mother, - the brother did not respond.

She ran out into an open field and only saw: geese-swans rushed in the distance and disappeared behind a dark forest. Then she guessed that they had taken away her brother: there had long been a bad reputation about swan geese that they carried away small children.

The girl rushed to catch up with them. She ran, she ran, she saw - there was a stove.
- Stove, stove, tell me, where did the swan geese fly?
The stove replies:

- I'll eat a rye pie! My father doesn't even eat wheat...

Apple tree, apple tree, tell me, where did the swan geese fly?

“My father doesn’t even eat garden ones ... The apple tree didn’t tell her. The girl ran on. A milky river flows in the jelly banks.
- Milk river, jelly banks, where did the swan geese fly?

- My father does not even eat cream ... For a long time she ran through the fields, through the forests. The day was drawing to a close, there was nothing to do - we had to go home. Suddenly he sees - there is a hut on a chicken leg, with one window, it turns around itself.

In the hut the old Baba Yaga is spinning a tow. And a brother sits on a bench, plays with silver apples. The girl entered the hut:
- Hello, grandma!




The girl gave her porridge, the mouse said to her:



- Girl, are you spinning?
The mouse answers her:
- I'm spinning, grandmother ... Baba Yaga heated the bath and went after the girl. And there is no one in the hut.

Baba Yaga screamed:





Geese-swans did not see, they flew by. The girl and her brother ran again. And the geese-swans came back to meet, they will see it any moment. What to do? Trouble! There is an apple tree...


Geese-swans did not see, they flew by. The girl ran again. Runs, runs, it's not far away. Then the swan geese saw her, cackled - they swoop in, beat their wings, look at that brother, they will tear it out of their hands. The girl ran to the stove:

Swan geese

There lived a man and a woman. They had a daughter and a little son.
- Daughter, - said the mother, - we will go to work, take care of your brother. Don't leave the yard, be smart - we'll buy you a handkerchief.

The father and mother left, and the daughter forgot what she was ordered to: she put her brother on the grass under the window, and she ran out into the street for a walk. Geese-swans flew in, picked up the boy, carried away on wings.

The girl returned, looks - but there is no brother! Gasped, rushed to look for him, back and forth - nowhere! She called him, burst into tears, lamented that it would be bad from her father and mother, - the brother did not respond.

She ran out into an open field and only saw: geese-swans rushed in the distance and disappeared behind a dark forest. Then she guessed that they had taken away her brother: there had long been a bad reputation about swan geese that they carried away small children.

The girl rushed to catch up with them. She ran, she ran, she saw - there was a stove.

- Stove, stove, tell me, where did the swan geese fly?
The stove replies:
- Eat my rye pie - I will say.
- I'll eat a rye pie! My father doesn’t even eat wheat…
The stove didn't tell her. The girl ran on - there is an apple tree.

- Apple tree, apple tree, tell me, where did the swan geese fly?
- Eat my forest apple - I will say.
“My father doesn’t even eat garden ones ... The apple tree didn’t tell her. The girl ran on. A milky river flows in the jelly banks.

- Milk river, jelly banks, where did the swan geese fly?
- Eat my simple jelly with milk - I will say.
- My father and cream are not eaten ... For a long time she ran through the fields, through the forests. The day was drawing to a close, there was nothing to do - we had to go home. Suddenly he sees - there is a hut on a chicken leg, with one window, it turns around itself.

In the hut the old Baba Yaga is spinning a tow. And a brother sits on a bench, plays with silver apples. The girl entered the hut:
- Hello, grandma!
- Hello, girl! Why did it show up?
- I walked through the mosses, through the swamps, soaked my dress, came to warm up.
- Sit down while spinning the tow. Baba Yaga gave her a spindle, and she left. The girl is spinning - suddenly a mouse runs out from under the stove and says to her:
- Girl, girl, give me porridge, I'll tell you kindly.

The girl gave her porridge, the mouse said to her:
- Baba Yaga went to heat the bathhouse. She will wash you, evaporate you, put you in the oven, fry and eat you, she will ride on your bones. The girl sits neither alive nor dead, crying, and the mouse again to her:
- Do not wait, take your brother, run, and I will spin the tow for you.
The girl took her brother and ran. And Baba Yaga will come to the window and ask:
- Girl, are you spinning?
The mouse answers her:
- I'm spinning, grandmother ... Baba Yaga heated the bath and went after the girl. And there is no one in the hut.
Baba Yaga screamed:
- Swan geese! Fly in pursuit! Brother's sister took away! ..
My sister and brother ran to the milky river. He sees - flying swan geese.
- River, mother, hide me!
- Eat my simple pudding.
The girl ate and said thank you. The river hid her under the jelly bank.

Geese-swans did not see, they flew by. The girl and her brother ran again. And the geese-swans came back to meet, they will see it any moment. What to do? Trouble! An apple tree stands...
- Apple tree, mother, hide me!
- Eat my forest apple. The girl quickly ate and said thank you. The apple tree covered it with branches, covered it with sheets.

Geese-swans did not see, they flew by. The girl ran again. Runs, runs, it's not far away. Then the swan geese saw her, cackled - they swoop in, beat their wings, look at that brother, they will tear it out of their hands. The girl ran to the stove:
- Stove, mother, hide me!
- Eat my rye pie.
The girl is more like a pie in her mouth, and she herself and her brother in the oven, sat down in the stoma.
Geese-swans flew, flew, shouted, shouted, and flew away to Baba Yaga with nothing.

The girl said thank you to the oven and ran home with her brother.
And then my father and mother came.

Swan geese

Fabulous snow-white birds from the bright heavenly worlds, messengers and servants of the Slavic gods. They help the one who does a good deed and the one who asks them well about it. Sometimes they serve Baba Yaga, because she knows their language and knows how to communicate with them.
In many folk tales, the most ancient helper of man is a bird. Our ancestors, the Slavs, worshiped the Heavenly birds and said that after death the human soul turns into such a bird or flies on it to another kingdom (another world) - Iriy the Heavenly.

In ancient Rome, when an emperor died, an eagle was released to carry his soul to Heaven, to the upper world.
Many Slavic Gods have their own winged helpers: Rod has a white falcon (the patron saint of Russia), Perun has an eagle (the patron saint of knights), Makoshi has a duck (the patroness of the family hearth and prosperity), Veles has the prophetic bird Gamayun.

Until now, the white bird is an image of peace on earth, an image of a pure human Soul, an image of pure Love and Loyalty. One of the most beautiful images of Russian fairy tales is the Swan Princess, one of the most beautiful appeals to a girl is the White Swan, Lebedushka.

“The elders left, and the daughter forgot what she was ordered; she put her brother on the grass under the window, and she herself ran out into the street, played, took a walk. Geese-swans flew in, picked up the boy, carried away on wings. ("Geese-swans", Russian folk tale)

Source "Fairytale Dictionary"

The sacred meaning of a fairy tale.

The fairy tale "Geese Swans" has a wonderful meaning - you need to help others, and then good will return good. In general, in many fairy tales, the hero goes along the roads, saves the animals, and then everyone responds to him in the same way. Here it is important to learn one important information: there is a delayed good in the world. This means that your good will not necessarily return to you this minute, perhaps they will help you many years later, when you need it. And, most importantly, you should not expect that you will be repaid with kindness - you need to help people just like that.

GEESE SWANS (game)

The game involves from 5 to 40 people.
Description.
On one side of the site (hall) a line is drawn separating the "goose house", on the other side - a line behind which there is a "pasture". From the players choose "shepherd" and "wolf". The rest are "geese" and "swans". They stand in a row in the goose. "Shepherd" is located on the side of the "geese", "wolf" - in the middle of the site. "Shepherd" says: - Geese, swans, walk until the wolf is seen!

All "geese" and "swans" "fly to the pasture", imitating birds. As soon as the "shepherd" says loudly:
“Geese-swans, home, gray wolf behind the mountain!” They run away from the “pasture” to the “goose house”, and the “wolf” catches them to the line of their “goose house”. Those caught are counted and released into their "herd" or they go to the "wolf's lair" and remain there until he is replaced. They play with one "wolf" 2-3 times, then choose a new "wolf" and "shepherd" from those not caught. In conclusion, the best "geese" (never caught by the "wolf") and the best "wolf" (who managed to catch more "geese") are noted. If there are few participants, then they play until all the “geese” are caught.

Rules.
The "geese" are allowed to run out and return to the "goose house" only after the words spoken by the "shepherd". Whoever runs away first is considered to be caught.
"Wolf" can only catch after the words "under the mountain" and only up to the line of the "goose". Children love to have a conversation in this game between the “shepherd” and the “geese”: after the words “gray wolf behind the mountain”, the “geese” ask:
- What is he doing there?
The “shepherd” replies: “The geese are pinching!”
- What?
- Gray and white.
After the last words, the "geese" run home to the "goose house".

This game can be complicated by introducing a second “wolf” into it, placing obstacles in the form of benches (“road”) on the way of movement of the “geese” and “swans”, along which you need to run or jump over.
The driver has the right to catch those who run away only to the “home” line; a player tagged behind the line is not considered to be caught.

Topic: Russian folk tale "Geese-swans"

Lesson Objectives: be able to analyze fairy tales, choose the right passage for reading and retelling; draw a verbal portrait.

During the classes

I. Organizational moment and communication of lesson objectives

II. Introduction to the topic. Preparing for the initial perception

- Guys, what fairy tales do you know?

- Open the Literary Reading textbook. Find the section "Oralfolk art" and read the title of the fairy tales. Whothe author of the stories you read?

- Guess what story this is from.

1) "Since then, the friendship between the fox and the crane has been apart."

2) “Once upon a time there was an old grandmother, a laughing granddaughter,chicken, mouse-leek ... "

3) “Once upon a time there were two mice, Cool and Vert, and a cockerel Vociferous throat."

What is fabulous in these fairy tales?

III. Fairy tale retelling. Primary Perception

Today I will tell a new Russian folk tale "Geese- swans." The heroine of this story is in trouble. How it happened, who helped her - we will learn about all this, carefully listening to a story. I will tell a story with a cartinok, and you try to think about the following questions(questions are written on the blackboard):

- What wonderful objects does the heroine of the fairy tale encounter?

1. In the course of the story, vocabulary work is carried out.

Let's try to explain the meaning of the words:

tow - a bunch of flax prepared for yarn; spindle - a device for hand spinning, a rod for winding thread; stoma - the outlet of the furnace.

2. Checking the primary perception.

- Did you like the fairy tale?

- What did you like about the story?

- What did you like the most?

- What wonderful objects does the girl encounter?

- Who helped the girl save her brother?

- Will we answer these questions after we read the story?

IV. Fairy tale analysis

First step of analysis:

1. Work on understanding the plot, reading fairy tales.

1) The beginning of the action (tie).

2) Action development.

3) Tipping point (main action).

4) The most critical moment in the development of the action (climax).

5) End of action (denouement).

2. Independent reading - search in parts.
Second stage of analysis:

3. Checking independent work, working on deepening I eat a practical idea about a fairy tale, about a genre.

Find and read the expressions that occur
in a fairy tale:

a) Once upon a time there was a man and a woman - a beginning.

b) Fairy-tale words and expressions: Clear field, dark forest,
the day is drawing to a close, the hut on chicken legs, the old Baba Yaga, silver apples, the maiden, the mother apple tree, the stove-
mother.

4. Work on the word "geese-swans":

- Why is the story called so?

- What kind of birds are "geese-swans"?

5. Word drawing:

- How do the servants of Baba Yaga, the magical "geese-swans" look like in a fairy tale?

- What feelings do you experience when looking at this magical flock?

V. Knowledge update

Selective reading with visual commentary and answers to questions.

- Who helps the girl save her brother, read.

- How did the sister guess who took the brother away?

- Read what the stove, apple tree, river asked the girl for.How did she answer them?

- Why neither the stove, nor the river, nor the apple tree for the first time could a girl?

- Read the passages that talk about how wonderfulthe items helped the children out.

- And why did they help the girl this time?

- Why didn't they help her right away?

- How did the girl's behavior change at the second meeting?

VI. Selective retelling close to the text

1. Imagine yourself in the place of a girl.

2. What could she feel on the threshold of the hut?

3. How did the girl behave in the hut?

VII. Summing up the story

- Why did the misfortune happen? Who is to blame for what happened?

- When and why does a girl change for the better?

Homework

Prepare a retelling of a fairy tale, a drawing for an excerpt, of your choice.

We all love to listen to stories, and even fabulous ones! Many analytical psychologists have been and are engaged in the interpretation of fairy tales: Hans Dieckmann, Marie-Louise von Franz, Sybill Birkhäuser-Oeri, Clarissa Pinkola Estes. They continue to be studied by mythologists, linguists, historians and other scientists. And they began to tell fairy tales from the very birth of human society!

fairy tale magic

They wondered why, over time, fairy tales not only did not go into oblivion, but continue to live and remain popular?

For centuries mankind has been tormented by the same existential questions. Who am I? Why am I here? What is the most important thing in my life? What should I not miss in order for my life to be filled with meaning? What comes first: spirit or matter? How to explain complex categories - space and time, why the sun rises and sets, what is life and death? How to explain the change of seasons? How to understand such categories as "good" and "evil"? How is life?

Living in an unexplained incomprehensible world is scary, so ancient people tried to look for answers. Initially, humanity did not have as many tools and as much information as it does now, and the structure of the world was the same. And our ancestors tried to explain life through observation of nature, people, through intuition, including through conjecture and outright fantasizing. Thus, from many disparate parts, a general picture of the world is created. And a myth appears. After bit by bit, the obtained information was passed on to descendants by word of mouth as a great value, making up fairy tales.

Here we must understand that folk tales were not composed on purpose. They appeared over the course of life, polished many times through retellings, therefore they are replete with symbols that are understandable to our unconscious, but, unfortunately, not to our narrow consciousness. Therefore, fairy tales are not so easy to understand!

When we, with our thinking, try to stretch ancient tales onto modern knowledge, like an old stocking on a leg, they immediately crumble to dust. All their charm and appeal are lost, and the mystery slips away. Fairy tales do not have the practical meaning that we want to extract, explaining from our rational point of view: one hero is good, and that one is bad, and the moral in a fairy tale is such and such.

A fairy tale does not lend itself to ordinary everyday logic, it is not linear, and, what is very important, it is not edifying. In fairy tales, sacred knowledge about life, about the world, about people, about death, about the soul is encrypted. And similarly to how the world evolves, what stages it goes through, such stages of development correspond to the maturation of the human soul. Therefore, fairy tale metaphors are so close to us, and fairy tales, without exception, affect us at an incredible depth!

Through understanding the events of the fairy tale, we will be able to understand ourselves. It is vital to know the myth or fairy tale that determines our inner life in order to influence the course of current events and, if possible, not to commit fatal deeds. That is why the fairy tale lived, continues and will live among us.

If we treat it as a serious tool, then its wisdom will fall on us like a golden rain, and through understanding the sacred meaning of the fairy tale, we will be able to comprehend our soul and our current spiritual needs. At the very end, I will give you a great practical exercise related to your favorite fairy tale, and you will be able to see for yourself the above.

And now I invite you on a journey through the Russian folk tale “Geese-Swans”, known since childhood.

"Swan geese"

Was she one of your favorites as a child? Have you watched the cartoon of the same name? Have you read this story? What did you think about when you read to your children and when your parents read it to you? What did you imagine? And now the tricky question: what do you think it is about? Everything seems to be clear: the sister disobeyed her parents, and then she saves her brother from being eaten by Baba Yaga, a happy ending and everyone is happy.

But I wouldn't jump to conclusions like that! Not only are there some incomprehensible swan geese, an evil Baba Yaga in a hut on chicken legs, which gives a special flavor to this story, but also a talking stove, an apple tree and a milky river with jelly banks. All this makes me think that there is something to understand here, which I suggest you do right now.

Let me remind you that there are several versions of this tale: folk, in the processing of Alexander Afanasyev and in the processing of Alexei Tolstoy. They differ slightly in who turned out to be the girl's assistant, but in general the plot is the same.

Now, thanks to the popularization of transactional analysis, everyone is familiar with the concepts of "Inner Child", "Parent" and "Adult". The concept of subpersonalities, which Assogioli relied on in his Psychosynthesis, is also well known. While analyzing this tale, we will rely on the concepts of analytical psychology, mythology, symbol drama and psychoanalysis. And you will see how the deep theater will open up and the fairy tale from flat will instantly become bright, convex, having a different meaning, and you will recognize completely different “Swan Geese”.

We will analyze the fairy tale at the subjective level, that is, as if all the characters in this fairy tale exist within one personality. And since the main character is a girl, we will consider the fairy tale from the point of view of feminine (female) psychology.

Geese-swans flew

“There lived a man and a woman. They had a daughter and a little son."

It all started with the fact that in an ordinary peasant family, the mother and father leave for the fair, and the eldest daughter is asked to follow her brother, and as a reward she was promised to bring a present - a handkerchief. The sister, despite the order of her parents, ran away for a walk and missed her brother. Fearing parental anger, he runs to no one knows where to rescue him.

Geese-swans are not simple birds, but with meaning. In fairy tales, it is often they who serve Baba Yaga, steal children at her behest. Sometimes she starves them until they bring her good prey, a tasty morsel. If we consider separately the symbolism of the goose and the swan, we will see a lot of similarities, and in the Celtic tradition they are generally interchangeable.

Both the goose and the swan are solar symbols: ancient people associated the arrival of spring or winter with their arrivals and departures. It is known that Apollo, the god of the Sun in ancient mythology, flew on swans. Geese saved Rome. Both the goose and the swan are a guide bird to the world of the dead.

Waterfowl have long enjoyed special reverence among the Slavs, so they, along with the falcon, swallow and dove, are often used in ancient wedding symbols. Ritual songs were composed about them that “geese-swans fly through the vine-garden and drop wedding rings”, pre-wedding lamentations about the conspiracy of the matchmakers of the bride and groom and, in fact, wedding songs. The gray goose was usually compared to the groom, while the bride, of course, to the white swan.

“The most striking example among the Russians is the famous song with parallelism about two flying bird “herds” with the words “The white swan lagged behind the herd of swans ... / She pestered the gray geese”, performed at the end of the pre-wedding stage”,- wrote T.A. Bernshtam in his book Bird Symbolism in the Traditional Culture of the Eastern Slavs. The opposition is present because the bride and groom, according to ancient customs, cannot belong to the same clan.

A.V. Gura wrote: “In the Astrakhan province, they invite you to a wedding with the words: “Come to our prince to eat bread and salt, destroy a white swan!” Swan here means wedding bread - a loaf with a skillful decoration in the form of a pair of swans, geese or doves. All these birds were considered symbols of a strong union..

Motifs of geese and swans were present in ancient embroideries and carpets. "On the hem of women's shirts, the ends of wedding towels and bed curtains, usually abstract symbols of waterfowl and poultry were depicted under the collective names" peahens "," petuns "" (Maslova G.S. Ornament of Russian folk embroidery as a historical and ethnographic source.

But still there is a difference between them, and it is significant. Our ancestors managed to tame and domesticate the goose, therefore it more often symbolizes the domestic and female spheres of life, and the swan remained wild, free, reflecting the spirit of independence, a certain nobility, grace. The goose was eaten, and shooting a swan was considered a great sin.

In this mythological flock, a wild bird is opposed to a domestic one, just as the gender of a groom is opposed to that of a bride, and is united in one set. This union of opposites allows them to live in two worlds - the ordinary manifested Reveal, like geese, and the distant world of non-existence - Navi, like swans.

Brother and sister in fairy tales symbolize the union of male and female opposites, the deep connection of Anima and Animus within the personality. The swan geese take the boy away, thereby separating his sister and brother, and take him to the kingdom of the dead, to Baba Yaga, we will talk about her in more detail here.

The heroine of this fairy tale loses touch with her masculine, spiritual part. Her spirit seems to be carried away into the world of Baba Yaga. Soul and spirit are separated, and the girl will have to go through severe tests in order to connect them again.

From the point of view of psychology, a spiritual attitude has sunk deep into the unconscious. In real life, we can see this when a person strives only for material wealth or daily bakes only about their daily bread, forgetting about the spiritual component of life. Then all his conversations come down to empty chatter, from which there is no warmth in the soul and close contact is impossible.

The masculine part of our heroine is lost; there has been a split into male and female parts. What does it mean? We see a similar pernicious division in the so-called modern “Vedic tradition”, where each of the spouses has a certain role: a woman should be beautiful and give birth to children, and a man should realize himself in society and earn money.

It would not be bad, but if a woman denies her male part, does not realize her creative potential, then this will inevitably end in a deep crisis. And therefore, a well-developed Animus in a woman is also an opportunity to be successful in the outside world, mastery of male energy, and not its denial, the ability to assimilate it into her life and the ability to realize the true nature of being.

Now the girl has to work hard to bring her brother home, which in psychological language means in the future to know and love her Animus again and become truly whole from this.

way there. The furnace is the archetype of the Great Mother

“The girl rushed to catch up with them. She ran, she ran, she saw - there was a stove.

In fairy tales, the oven is always located outside the house, in an open field, for example, or in a forest, as it is here. It stands by itself, melted and full of ritual food.

The oven has always been especially revered by the Slavs, so in the huts of our ancestors it stood exactly in the middle, playing the role of both the center and the border between that world and this one. This is a purely maternal symbol, at the global level it acts as a model of a cave, because a cave is the earliest dwelling of people, in the middle of which a hearth was built. Along with this, it is also a symbol of the world tree.

The stove gave warmth, food, comfort in the house, in addition, in some areas it was used as a bath and next to it, ailments were treated above and inside it. An ancient rite of baking associated with the oven is known: premature, sick children were wrapped in rye dough and placed on a shovel in a heated warm oven, as if they were “baking”. This is where the transforming function of the Russian stove comes from. And folklore confirms this with sayings: "The stove soars, the stove fries, the stove saves the soul."

Also, the oven acts as a symbol of the triune world - heavenly, earthly and afterlife. Our ancestors believed that a connection with the “other world” was made through the chimney, and if you put your palms on it, you can communicate with long-dead ancestors, ask the ancestors for protection and strength. The bottom of the furnace was connected with the world of the dead, the placenta, miscarriages were buried there, and the middle of the furnace - its firebox, hailo - was associated with the world of the living.

Therefore, the stove was considered a sacred attribute in the house. It was forbidden to blaspheme, lie, swear next to it, you can’t have sex on it, because old people and small children slept on the stove. And in the microcosm, the stove is a model of a woman, a mother, a bearer of life.

This also reflects folklore: “Bake our mother dear”, “All red summer is on the stove”, and the appeal to her is nothing more than a “stove-mother”! Note that keeping the fire and cooking food has traditionally been considered a purely female occupation: "Woman's road - from the stove to the doorstep". Therefore, it is quite logical that she is thought of as one of the manifestations of the symbols of the Mother Goddess archetype. Naturally, this idea originated in the days of matriarchy.

In the language of Jungian psychology, this is one of the symbols of the Great Mother archetype. Erich Neumann in the book "The Archetype of the Great Mother" gives a detailed description of all modes of the archetype. And I will only remind you that this archetype consists of four parts, two of which are young and two are old, wiser by experience; two good and two dark, devouring.

To good old mother include Demeter - the goddess of fertility in ancient mythology, Isis - in Egyptian, Mary the Mother of God, any kind elderly old woman in fairy tales.

Evil old mother- this is a witch, Baba Yaga, Hecate, Gorgon Medusa, an evil stepmother, an evil fairy in the fairy tale "Sleeping Beauty", the goddess Kali, devouring babies.

Good young mother- the virgin Mary, Eve as the mother of all people, the fairy godmother in Cinderella, the goddess Lada in Slavic mythology, Aphrodite is the goddess of beauty.

Young dark maiden- depraved, cold, incapable of real feelings, seducing and taking away the soul: Lilith, Queen of Shamakhan, Snow Queen, Mistress of the copper mountain.

What is the difference between these poles? The fact that at the positive pole - goodness, fertility, wealth, creativity, health, at the opposite - illness, death, evil, poverty, depression, emptiness. But the whole point is that there is no one pole without the other! And the negative pole serves to transform the hero, it urges him to fight, makes him go forward, towards self-realization.

In the fairy tale “Swan Geese”, the archetype of the Great Mother is presented in different guises: it is an oven, an apple tree, a milky river, and even Baba Yaga as a reflection of its different sides. In our story, the oven, the apple tree and the river turn in different directions to the girl, both giving and not giving.

They play the role of a caring, sheltering and protective principle: on the way back, they literally sheltered the children from the chase - and at the same time very demanding ("Eat my rye pie, then I'll hide it"), showing their ambivalent qualities, like grass coltsfoot or "good enough mother". But Baba Yaga is an unambiguously negative aspect of the Great Mother, we will also talk about her separately.

Now back to the oven. And this question that torments everyone: what is the arrogance, why the girl does not eat the rye pies that the oven presented to her? This happens for several important reasons.

The oven in which bread is baked and food is cooked is conceived as an altar, a place for the Eucharist. Any food used to be considered a communion with the totem, the spirit of food. Ate food - gained strength through communication with spirits. This is definitely a transformative power. And the pies that were baked in this oven can be attributed to the transformation that occurs when you interact with such energy.

Our heroine is now at the stage of growing up, her task is to separate from the maternal unconscious, because "the stove is undead, but the path teaches." She is still in a state where a prolonged relationship with her mother is only fatal for her. And her words “But my father doesn’t eat whites either” can be explained as follows: life in the native family personifies the conscious refined part of her life, and the world of symbols - the unconscious, unidentified, and therefore huge and frightening. And the fruits of the unconscious - pies - are now too heavy and rude for her, she will not be able to digest them (to understand the true value). But everything will change on the way back.

forest apple tree

Further on the way, the girl met a forest apple tree full of fruits. This is a wild tree with rough little bitter-sour fruits, and yet it was it that became the progenitor for varietal apple trees. The apple tree here is a symbol of Mother Nature herself.

Plants, like animals, from the time of paganism often act as prototypes of gods for humans. They were endowed with a living soul, whole rituals-festivities were held in their honor, they were worshiped, they were idolized and attributed a special power. Take at least apples: they are rejuvenating, with the help of which you can heal all diseases and regain your youth, roll on a saucer to see upcoming events.

This moment is reflected in the Russian folk "Tale of a silver saucer and a bulk apple": “An apple rolls on a saucer, poured on silver, and on a saucer all the cities are visible one after another, ships on the seas and regiments in the fields, and the heights of the mountains, and the beauty of the heavens.”

In Little Khavroshechka, a cow asks to bury her bones in the ground after her death, and a lush apple tree grows in that place. In the fairy tale "Ivan Tsarevich and the Gray Wolf", Father Ivan has a garden with golden apples, which are hunted by the Firebird.

For alchemists, the apple was something especially magical, therefore it symbolized the process of knowledge and the fantastic fifth element.

In the Christian tradition, this is an ancient symbol of sin, temptation and the knowledge of good and evil, like a fruit from a tree from the Garden of Eden. Eve tempted Adam to eat it, and they saw another world, learned another truth, for which they were severely punished by God by expulsion from paradise.

In the fairy tale "Swan Geese", an apple tree offers a girl a fruit in exchange for her telling her where the swan geese carried the boy. She does not ask, but gives, but the girl does not want to take! And all because she does not want to know the sour wild truth of the world.

It is better for her if she eats garden apples from her father's garden, she sees half-truths when she is under the protection and protection of her relatives. But when you went out into the outside world, then your task is to find your support in it. The girl is now incomplete, she is only half, so she is unable to bear the real truth, to accept the world as it is, and this is the meaning of her refusal.

But there is something else here as well. In the Slavic tradition, it was customary to give apples during matchmaking: they were sent to the groom's relatives - if the bride agreed, then the apples were ripe and beautiful, and if not, then green and unkind.

It is believed that the apple tree is a tree of female power. It gives us, women, sexuality and sensuality, awakens the maternal instinct. And it is no accident, because it is a symbol of Aphrodite - the goddess of sexual pleasure, pleasure and love. The fruit of the apple tree gives fertility to the bride, and therefore the branch of the apple tree is used in the manufacture of a wedding tree, which is popularly called "giltse".

Although the girl is of premarital age, she understands that it is too early for her to think about sexual pleasures, the birth of children, to identify with a mature woman before undergoing initiation, therefore, only on the way back she eats the offered fruit.

On the way back, the girl, according to some versions of the tale, also removes the entire crop from the tree, helping the apple tree to free itself from the burden, and here I see a parallel with Jesus. Since the apple, along with other meanings, is a symbol of Christ, who atoned for all the sins of mankind with his life. In August, Apple Spas is celebrated, another name for this holiday is the Transfiguration of the Lord, during which it is customary to eat apples for the first time in a season. For the heroine, this can symbolize the act of salvation, her own healing, transformation.

Milk river with kissel banks

The next, from whom the girl asked for help, was a milky river with jelly banks. From the point of view of mythology, this picture is not at all strange, because the milky river with jelly banks was considered a symbol of paradise in the realm of the dead, where you do not need to think about food, where everything is in abundance. It existed in various fairy tales, for example, in The Tale of King Pea: “In that ancient time, when the world of God was filled with goblin, witches and mermaids, when milky rivers flowed, the banks were jelly, and fried partridges flew across the fields, at that time there lived a king named Peas”.

Vladimir Propp in his book "The Historical Roots of a Fairy Tale" writes about it like this: “The plot of milk rivers with jelly banks, as the embodiment of the motif of abundance, is ancient, has analogues in different cultures and reflects ideas about an ideal happy country. So, according to the observation of the English anthropologist J. Fraser, in Polynesian culture there is a similar motif, but with rivers from coconut oil.

Here we mean oatmeal jelly with milk, which our ancestors ate. And also the milky river resembles the Milky Way in the sky, which the ancients considered a manifestation of the Heavenly Mother. Therefore, on the one hand, this is undoubtedly an aspect of a caring, generous mother who gives, a symbol of life, because mother's milk is the first food that a baby eats.

But there is a directly opposite side: the same jelly often served as ritual food, they finished the meal at the wake. Therefore, a meeting with a milky river for a girl is like a meeting with the ambivalence of a mother, both giving and taking life.

In support of this idea, the following fact: for our ancestors, the river is not just a stream of water. Along the Smorodina River, the Slavs sent the dead on their last journey on a raft or boat, which is why it was thought of as the border between the world of the living and the world of the dead. In ancient Greece, these were the rivers Styx and Lethe, the Nile among the Egyptians, at the gates of the Scandinavian kingdom of the dead Hel, the river Gjoll flows. The source of the river was often associated with the upper world, and the mouth with the lower one.

And the very search for a brother by a sister in this sense is surprisingly similar to the mythological plots of the descent into the lower world. So Orpheus descends for his beloved Eurydice to the kingdom of Hades, for which Charon transports him across the river Styx.

As you can see, the milk river with jelly banks is a very ambiguous symbol: on the one hand, it personifies maternal kindness, care, and on the other, oblivion and death. In psychological terms, this means getting to know the shadow aspects of the Mother. Indeed, in fact, the Mother both gives life and takes it away, and in this sense it is understandable when we talk about land, water or nature in general.

On the way there, before the initiation, the girl is not ready to look at the shadow of the Mother, because in a sense it is her shadow too. Only a mature holistic person can look at it openly, perceive the object as a whole, and not in fragments.

Civil Birkhäuser-Oeri notes: “Without recognizing the traits of the dark Mother in herself, she (the woman) runs the risk of identifying only with her light side. However, she still lives this dark, shadowy side, but she does it unconsciously; in other words, both she herself and the people around her are in serious danger.

In order to perceive yourself this way, you need to have great courage, strengthen your ego, know the boundaries of Self and non-Self, and for this she needs to connect with her structuring masculine principle.

3 + 1

Notice that on the way the girl met three maternal symbols, not five, not two, but three.

This number has long been considered important, so in fairy tales we meet the faraway kingdom, the farthest state, three desires, three brothers, three trials, as in our history. Remember three more heroes, a trio of horses, the well-known Pushkin's "Three girls under the window were spinning late in the evening."

This number is reflected in time as past, present and future, in space as length, width, height. It is known that "God loves a trinity." By the way, in Christianity the three is also a sacred number. The Scriptures speak of three gifts of the Magi to Christ, three images of the Transfiguration, three crosses on Golgotha, three days of Christ's death, three theological virtues: faith, hope, love.

There are also three goddesses of fate in different mythologies. In ancient mythology, there are three hypostases of the Great Mother: Persephone, Demeter and Hekate, which correspond to birth, life and death and are depicted as a girl, a bride and an old woman.

Combining all three parts of the archetype together, we see that the stove is connected with the sky through its pipe, the apple tree with the earth through its roots, and the milky river with jelly banks is a river flowing into the world of the dead. It's like all life. And with each of them, our heroine had to learn how to interact in her own way. And when she is a girl, and when a woman, and when an old woman. In a symbolic language, there was an acquaintance with the whole world, the Universe. With this interaction, the heroine receives sacred knowledge, which she will include in her life.

An encounter with the numinous has taken place, and this can only happen through contact with the archetype, and if the consciousness is not prepared, then this is an excessively severe test. The more we are disturbed, traumatized from the inside, if our ego is weak, infantile, requires constant support from the outside, the more we are at risk of not coping with our feelings during such a meeting. Simply put, we need to first learn how to earn money for ourselves, arrange our lives, and then think about the hungry in Africa.

Every time on the way “there”, the girl refused all offers of help, which can be translated into psychological language as follows: by such behavior she strengthened her ego, more and more separated from her mother’s unconscious. There is a certain natural act of inflation necessary for the development of the individual. And, of course, in doing so, she takes on a great responsibility.

Remember that the real treasure is found only by those who look for it and work? In the Tarot, the number "three" corresponds to the lasso "Empress", which symbolizes the living creative feminine, renewal, the joy of life. Therefore, having passed this important examination for maturity, the girl discovers in herself an inexhaustible source from which new things are born all the time.

But among the characters of the fairy tale there is also Baba Yaga. Who is she really?

Meeting with Baba Yaga

What does a girl see when she comes to Baba Yaga's hut? A terrible old grandmother is spinning a tow, and a brother is sitting on a bench, playing with silver apples.

Baba Yaga has several names - Yagibikha, Yagishna, Baba Yoga. Her hut always stands in a dense forest, where you need to wade through dense thickets of trees and thorny bushes. Such a forest has always caused genuine horror among our ancestors, as they thought of it as a border between the worlds. They imagined that Baba Yaga is a goddess who accompanies the dead from this world to the next, and therefore endowed her with limitless possibilities.

She lets the boy play with silver apples, which reflects the popular notion of a world where golden apples grow on silver trees. There is also an old name for the apple tree - "silver bough", which comes from the belief that apples grow on silvery branches and have the properties of immortality.

Note that the hut stands on chicken legs. The play on words led us to chicken paws, while, according to the ethnographer D. Zelenin: “The ancient Slavs erected burial structures on pillars, which were fumigated with the smoke of juniper branches, hence the “chickens”.”

It should be noted that Baba Yaga in many fairy tales spins yarn or a tow, which makes me think of three spinners from the fairy tales of the Brothers Grimm or the goddesses of fate Moira from ancient mythology, they are also Parks among the Romans or Norns among the ancient Scandinavians. They spun and cut the thread of life, determining fate.

The Slavs believed that women in labor, or sudzhanitsy, determined the fate of the newborn. And Baba Yaga in the fairy tale "Geese Swans" spun a tow, which reflects her predictive function and inevitability. Have you noticed that in many Russian fairy tales it is Baba Yaga who gives the hero the cherished ball that will lead him on the right path?

Here, when the girl enters the hut (narration in the processing of A.N. Tolstoy), the old woman instructs her to spin, and she herself leaves to heat the bathhouse. Is it by chance? It is still too early for children to leave this world - to cut off the thread of fate, so it is necessary that the spinning does not stop, and the old woman gives them a choice: leave or stay.

The mouse temporarily took over spinning. She, as you know, is considered one of the chthonic animals, because her hole is in the ground. The cunning mouse knows many secrets of the underworld. The girl first feeds the mouse, and then listens to her advice. And this is not the only story where this happens. In one of the most ancient, “Stepmother and Stepdaughter”, when a girl comes to a bear, it is the mouse that helps her to deceive the bear-death, beating him in blindfolds.

The girl certainly needed to see Baba Yaga, but why? Putting all the parts together, we can conclude that the meeting with this old woman symbolically reflects the meeting with her own death. A whole person always includes the aspect of death in his life. This is a rethinking, the acquisition of new values, and the girl understands that she will not return after such a test of the former.

And yes - about the number of characters that the girl meets on the way: three plus one will be four, and this is the number of earth, the number of completeness and stability. Baba Yaga is the fourth part of the Great Mother archetype in this tale. As Jung says, "the fourth puts the shackles of reality on trinity thinking."

The fourth element connects opposites and creates a new unity.

There were four of them so that the girl could realize her reality as it is, get rid of childhood illusions, expand her consciousness by adding parts from the unconscious. And this is no longer the little girl who went into the thick of the forest in search of her brother.

Return trip

The sister grabbed her brother and dragged him out of the hut. But the story did not end there, because Baba Yaga ordered the swan geese to rush after the fugitives. That is, it is not enough to return your part, it is important to appropriate and save it, because on the way back the heroine faced no less danger.

Have you noticed that on the way to follow her brother, the girl is intractable, does not show due modesty and respect for the great symbols (oven, apple tree and river)? She relies only on herself in search of her missing brother.

So it is in real life: when we rationalize everything, not attaching due importance to intuitive knowledge from the unconscious, then it punishes us, covering us with a shadow with a head.

Jung said: "Many people mistakenly overestimate the role of the will and believe that nothing can happen in their own mind without their decision and intention." Have you heard the saying “if you want to make God laugh, tell him about your plans” or “man thinks, but God disposes”? They are just about it! And the deeply religious, on the contrary, have such an expression as "The Lord will rule." The truth is somewhere in the middle.

Initially, our unconscious has great power, and if we do not give it the necessary respect and respect, we do not make a sacrifice (and pride, verbosity, and the desire to gossip, the desire to speed up events or our own laziness can be a victim), we do not pay attention to clues from dreams, to the synchrony of the world, then we have an answer to keep.

But back to the story! Returning, the girl again met with the same symbols, but in reverse order, and this order is important here.

On the way there, first there was a stove as a symbol of birth, then an apple tree as a symbol of life and a river as a symbol of death. It was as if the whole life had passed before death in an accelerated version. On the way back, she first tasted jelly by the milk river, then a forest apple, and ate a rye pie.

These actions reflect symbolic death by the river, then life by the apple tree, and then, climbing inside the oven, as if “baking” - transforming, it is born again for life in the manifested world, the world of consciousness. And it was after the rebirth in the furnace that the swan geese stopped chasing and left the girl alone.

By the way, don't you think that the girl is behaving very strangely? The treats are still the same, and on the way to get her brother she refuses them, and on the way home she eats everything that the archetypal heroes offered her. And our ancestors would not have thought so, because they know the truth: the sister on the way “there” behaves like an uninitiated, who has not received initiation, and therefore does not receive help from supernatural forces.

"There are - there are other fairy tales in which one of the acting heroes are swan geese.

There are 2 main plots:

1. Fairy tale "Geese-swans"
Husband and wife went to the fair and left their little son at home. The older sister, who was assigned to watch over her brother, “got drunk and played” and left him alone. The baby was carried away by swan geese. The girl set off in pursuit of them and eventually found her brother in the hut of Baba Yaga.

In essence, the plot of a fairy tale - rite displayinitiation(a rite that marks the transition to a new stage of development, for example, the transfer of adolescents to the adult class), the subject of which in the primary source is the kidnapped brother, but later this role passes to the sister. Accordingly, the images of swan geese themselves, most likely, go back to ancient mythological ideas about psychophoric birds (that is, those that carry souls to the afterlife).

But even in this fairy tale there are "versions" ...
Afanasiev's sister would not have found a brother if the wise hedgehog had not helped her.
In the processing of A. N. Tolstoy, she finds it herself.
At Afanasiev, she simply sneaks to the hut and takes her brother away.
In the adaptation of A. N. Tolstoy, she enters the hut, talks with Baba Yaga, etc., and only seizing the moment when she does not see - runs away with his brother.

2. Fairy tale "Ivashko and the Witch" (either "Lutonya" or "Tereshechka")
This tale has been recorded many times and in a large number of versions, its main character has various names (Ivashko, Lutonya, Tereshechka).

Here is a generalized version:
The old man and the old woman had no children. One winter, the old man went to the forest to get firewood. Having chopped wood, the old man also took with him a litter box, a lime log. At home, he put the flask under the stove (sometimes on the stove) and after a while the piece of wood turned into a boy. (In some versions, the old man specially goes for this log, then draws a face on a piece of wood with charcoal, and the old woman swaddles her and puts her in a cradle.) By the summer, the boy had grown up and went to the lake to fish. The old man made a shuttle for him - white (silver), with red (gold) oars, and the old woman gave him a white shirt with a red belt. During the day, the boy swims on the lake, and in the evening he swims up to the shore to give the old woman the fish he caught and change his shirt and belt. Baba Yaga lures him to the shore and takes him to her hut. There she instructs her daughter to roast the boy, but he manages to deceive Yagishna, put her into the oven, get out of the hut and climb a tree. Yaga is taken to gnaw or chop the trunk. At the last moment, the hero of the tale is rescued by swan geese. A flying flock drops the boy "by a feather" and he makes wings out of them (that is, he turns into a bird), or the last bird picks him up. Be that as it may, the hero returns safely to his home.

In the Lithuanian version of this tale, a witch flying along with the swans kidnaps him, mistaking him for a swan.
In the form of birds, the bewitched brothers from the fairy tale also leave this world. Hans Christian Andersen (Hans Christian) « » .

And the most interesting thing is that in the myths of the South American Indians living in the Amazon jungle, the South American witch is engaged in sexual harassment, and the tree where the hero is saved is trying to gnaw through with the help of toothy genitals. According to researchers, some of the characteristics inherent in matriarchal relationships are encoded in the South American myth.

From all this it is clear that swan geese are "bad" and "good ones" .
"Bad" geese-swans steal a child and take him to Baba Yaga (the fairy tale "Geese-swans"), and "good" - help the boy escape from Yaga and return home (the fairy tale "Ivashko and the Witch").

Plot origins
To understand the origins of the plot of these fairy tales, one must turn to mythology =)

Apollo traveled every season in a chariot drawn by snow-white swans. In late autumn, he flew to the blissful country of Hyperborea (super-north), in order to return back to Delphi in the spring. Almost all the peoples of the northern hemisphere associated "north" with death, therefore Hyperborea is not a geographical, but a mythological concept.
* It turns out that the "bad" swan geese take the Brother to Baba Yaga- that is, sentenced to death.

In addition, we can recall the myth of Zeus, who appeared before Leda in the form of a swan.

And now let's turn to the tale of the "good" swan geese. Yagishna is trying to send the boy to the furnace, he runs away and climbs a tree, and then, either turning into a bird, or riding on it, he returns to our world.

Swans are an integral part of shamanic rites, and it was believed that it was they who carried the soul of the shaman in the right direction.
Altai shamans sang about the goose: "When you get tired, let it be your horse. When you get bored, let it be your comrade, making whirlwinds on Mount Sumer, washing in Milky Lake."
The Turks and Ugro-Finns call the Milky Way the Goose or Swan Road.
* We see that the "good" swan geese opposite return Ivashko in the right direction, that is, home.

Swan geese
In mythological symbolism, the image of swan geese is perfect for the role of a mediator, linking seemingly mutually exclusive basic symbols of any mythology: top and bottom, summer and winter, and, as a result, between male and female, life and death.

Birds (top), but associated with water (bottom); bringing spring, but having snow-white plumage.
Among the Ainu (the people currently living on the island of Hokkaido), the swan was called the "spirit of snow."
According to the Kyrgyz, the swan brings snow and cold.
In England, when it snowed, they said that geese were nibbling in the sky.

Russian folk sign:
The swan flies to the snow, the goose to the rain.

If in winter geese-swans turn into snow, then in spring, on the contrary, snow turns into geese, swans.
Among the Kets (a small indigenous people of Siberia), Mother-Tomem comes to the banks of the Yenisei in spring and shakes her sleeves over the river, fluff falls from her sleeves and turns into geese, swans, ducks that fly to the north.

It should be noted that geese and swans are far from being synonymous in all cases - they are often opposed to each otherbottom- top, someone else's- to his own.

The Selkups (a people living in the north of Western Siberia) believed that while geese and other migratory birds were sent by the Heavenly Old Woman for food, swans should not be killed. According to the ideas of the Kets and Selkups, swans understood human speech.

For many peoples of the Trans-Urals, geese and swans were totem animals.
The Ainu had legends about the origin of man from a swan.
The Mongols believed that the first people were made of swan paws.

Baba Yaga
To the already listed female characters associated with swan geese, it remains to add the Russian Babu Yaga. These birds guarded her hut in the same way as the geese guarded the temple of Juno Capitoline (the same geese that saved Rome).

In modern everyday language, the word "Yaga" sounds like a curse. In ancient times, it was not so at all. Baba Yaga belonged to the category of Great Mothers, mistresses of the underworld, associated not only with death, but also with the productive forces of nature.

In some fairy tales such as "Geese-Swans" a sister sees a kidnapped brother playing with golden apples, which in European mythology are associated with eternal youth, sexual power and procreation.

Russian Yaga - the hostess of the apple orchard, she lures the boy to her with apples or other food, and in some versions of the tale, he himself climbs into her garden.

Since in the myth the animal attribute of any character is not clearly opposed to the character himself, the mistress of the lower world sometimes appears in the form of a giant bird. (*it seems to me that Baba Yaga herself turned into swan geese in the fairy tale of the same name and kidnapped her brother).

How closely in Russia swan geese were associated with the idea of ​​the afterlife is evidenced by folk songs, usually attributed to the historical genre - "Songs about the Tatar population". The Tatar who captured her makes the old woman"three things to do: the first thing- spin the tow, the second thing- swans (sometimes- swan geese) to guard, and the third thing- rock the baby."

Deep into history
At the beginning of the first millennium BC, a new symbolism appeared in Central Europe. Throughout the territory from the Black to the Baltic Seas, archaeologists discover images of chariots drawn by geese or swans. The waterfowl served as a solar symbol linking the heavenly and earthly spheres, a symbol of fertility.

Archaeological material of a later time is quite rich in the "swan" theme and allows us to trace its significance, including in the territories inhabited by the Eastern Slavs or their predecessors. Near the village of Pozharskaya Balka, near Poltava, a ritual fire site was excavated dating back to the 6th century. BC e. , on which about 15 2-meter (!) images of swans were found under a layer of ash.

Conclusion
Here are the swan geese, here is the Russian folk tale =)
Any fairy tale is not "entertainment" for kids, but a kind of folklore myth of a certain people, through which the concepts of good and evil, religion and society are revealed ...

Geese-swans, it seems to me, a priori, cannot be "bad" or "good", since they carry some kind of divine participation. Geese-swans and that lightning of Zeus that strikes for wrongdoing (in the case of a brother and his sister, this is a punishment for her because she did not listen to her parents and did not follow her brother), and the salvation that the Gods bestow on mortals (Ivashko, as it were prayed when he sat on a tree gnawed by Yagishna, and the Gods heard the prayers and sent their angels).

Links
Basically, when writing the post, I used the journalistic Valeria Ronkina - I strongly advise you to get acquainted with it more closely, since I have singled out the line of swan geese that interests me from this article, but much has remained "behind the scenes". So keep it up ;)

Subject: The fairy tale tells how the Geese-Swans who served Baba Yaga stole their brother, when the sister played with her friends, then she rushed to save him and saved him.

Idea: Nothing can replace the home of the native, native land, love for relatives. Goodness, resourcefulness, ingenuity are praised.

What does the fairy tale "Geese-swans" teach?

The fairy tale "Swan Geese" teaches children love for family and friends, responsibility, determination, courage, and the ability to achieve goals. The tale also teaches respect for the requests of relatives. The main meaning of the fairy tale "Geese Swans" is that the most precious thing for a person is his family. Love for relatives and friends, responsibility for their fate - such topics run like a red thread through the whole fairy tale.

The tale also teaches the reader to be resourceful and decisive, not to get lost in difficult situations. Although the sister made a mistake by leaving her brother unattended, she did her best to rectify the situation and was successful in doing so, bringing the little brother back home. The sister set a goal for herself - and she achieved this goal, despite the obstacles put in front of her.

Heroes of Geese-Swans:

1. Brother
2. Sister
3. The stove, river and apple tree are wonderful helpers
4. Baba Yaga
5. Geese-Swans

Features of the composition of the fairy tale "Geese-swans"

The beginning of the tale is traditional:
Zachin (Once upon a time - there were ....) Exposition (mandate of parents)
The plot (I kidnap my brother geese - swans, my sister went in search of her brother)
Climax (sister found brother at Baba Yaga)
Decoupling (escape from the hut of Baba Yaga and return to the parental home)

The tale is very dynamic, there are many verbs of motion in it that convey sudden and fast actions. For example, it is said about Geese - swans: “They flew in, picked up, carried away, disappeared,” they convey the severity of the situation.

The fairy tale uses the method of personification of the inanimate world: The stove said; The apple tree helped covered with branches; The river said

The use of the number three is also traditional for a Russian fairy tale - three magical characters (a stove, an apple tree and a river), who test the main character and help her get home.