Oral family traditions examples. Family legends

PHILOLOGY AND CULTURE. PHILOLOGY AND CULTURE. 2016. No. 4(46)

UDC 81 "27:398(470.56)

FAMILY LORD AS A REFLECTION OF THE IMAGE OF THE ERA

© Larisa Ilyina

THE IMAGE OF THE EPOCH IN FAMILY STORIES

The image of the epoch as a description of people's lifestyle and activities, their environment and surroundings, characteristic features of their communication and behavior in certain regions of our country has received little attention. Passed from one generation to another, family legends are stories about family members and events connected with them. They are within the framework of language, culture and history, thus being of special interest for those who study the image of the epoch. Besides rich factual material, family legends contain information about the respondent"s background knowledge, which is manifested in his or her understanding and interpretation of the historical, cultural and national reality of the described events, transmitting the image of the epoch. The author points out the following characteristic features of the image of the epoch: material (geographical, historical, technical objects, and household items) and ideal objects (historical dates, traditions and the ir description, names, dates and facts about events known only to the narrator). All these can be found in family stories.

There exists a tradition of keeping records of individual family stories: Byzantine and Roman Chronicles, medieval chronicles, Russian genealogies, Polish and Western Ukrainian silva rerum. The purpose of our research is to study family legends of the people from Orenburg and the Orenburg region. We conclude that the respondents" interest in the history of their family tends to decline depending on age.

Keywords: legend, family stories, image of the epoch, features of the image of the epoch, verbal work.

The image of an era as a description of a number of established forms of life and activity of people, their habitat, the environment, characterizing the features of their communication and behavior in individual regions our country, has not been studied enough. Family lore- stories about members of the same family and events related to them; beliefs and legends passed on from one generation of a family to another are within the framework of language, culture and history and are thus of particular interest for studying the image of the era. In addition to rich factual material, family legends contain information about the background knowledge of the respondent, which is manifested in the understanding and interpretation of the historical, cultural and national realities of the events described and conveying the image of the era. The author considers material (geographical, historical and technical objects, household items) and ideal objects (dates) to be signs that carry information about the image of the era historical events and their description, description of traditions; names, dates and descriptions of events known only to the narrator) contained in family traditions.

Despite the existence of a tradition of keeping records of the history of individual families, including Byzantine and Roman chronicles, medieval chronicles, Russian genealogies and generational paintings, Polish and Western Ukrainian silva rerum, the study, the purpose of which was to study the family traditions of residents of Orenburg and the Orenburg region, reveals a trend of declining interest among respondents to a story of sorts depending on age.

Key words: legend, family legends, image of the era, signs of the image of the era, speech work.

The image of an era is a multifaceted concept that has become widespread, but does not have an unambiguous interpretation. Most often, this concept is found in art historical scientific discourse, where numerous works are devoted to the study of the image of the era of a specific historical figure (for example, the image of the era of Ivan IV), or a period of time marked by outstanding events (the image of the revolutionary

era), or the image of the era presented in the works of artists (the image of the era in the poetry of A. A. Akhmatova).

An image in the broadest sense is a form of representation of something, the result of the reconstruction of an object in the human mind; a concept that is an integral part of philosophical, psychological, sociological and aesthetic discourses.

In philosophy, the image is one of the leading concepts of materialist dialectics, the form of existence of the material in the ideal, the form of a complex generalization of the subjective and objective. In the Middle Ages, in religious philosophy, the image of God acted as a projection of a certain essence that constituted man himself. In the Tale of Bygone Years, an ancient Russian chronicle of the 12th century, the image is often used as a synonym for an improper external appearance - “in the image of a bear” [Tale of Bygone Years, p. 56].

The image is opposed to the thing, the image is objective in its content to the extent that it correctly reflects the thing, but the image of an object never exhausts the entire wealth of its properties and relationships: the original is richer than its copy. Also, the image is contrasted with the symbol: “... a symbol indicates that the image goes beyond its own limits, the presence of a certain meaning, inseparably fused with the image, but not identical to it [Berdyaev, p. 250]. Thus, the image is an expression of meaning [Averintsev, p. 155-161].

The image in epistemological discourse is directly related to semiotic-linguistic means of expression - from visual signs to conventional signs-symbols in modern science[New Philosophical Encyclopedia].

In psychology, a mental image is the result of the subject’s abstracting activity, a way of representing an object to the subject. In the sensory data of the image, external properties, connections, spatio-temporal relationships of objects are reproduced, which are determined by direct interaction with the subject [Galperin, p. 138].

Currently, work with large amounts of data is carried out computer equipment, and information technology forces us to rethink many concepts. Thus, in the description of information systems, an image is a reproduction of an object, any information about it or its description, similar in structure, but not identical to it; an image is an order, method, organization of data.

In sociology, the concept of lifestyle (lat. modus vivendi) is used as a firmly rooted form of a person’s existence in the world around him, manifested in his activities (labor, educational, social), in his interests and beliefs. Modus vivendi is a Latin expression originally denoting a preliminary agreement between parties who agreed on the possibility of the existence of any adverse parties nearby. Often modus vivendi describes informal and temporary

agreements in political affairs; conditions and method of peaceful coexistence.

An era in historical space is always less than an era. An era is a long period of time marked by significant events. The ancient Greek epokhts meant a delay, a stop in the counting of time, a significant moment [Vasmer, vol. 4, p. 454].

IN modern understanding An era is a period of time allocated for one or another characteristic phenomenon or event. There are many phrases that have entered scientific discourse: the era of feudalism, the Peter the Great era, the era of great geographical discoveries, each of which is revealed in the minds of native speakers with a number of connotations.

The image of an era in our study is the reproduction in an oral or written story of a number of established forms of individual, group life and activity of people, their habitat and environment, characterizing the characteristics of their communication, behavior and way of thinking and thereby indicating a certain time period.

The image of the era is recorded in scientific and literary texts and manifests itself in material and ideal objects. The description of material or ideal objects reflecting the image of the era is contained in the texts that a person creates. The study of the reflection of the image of an era becomes the result of a targeted study of an array of texts, in which it is important to record every insignificant, even accidental, mention of an object in the text. We include the following as material objects mentioned in texts that carry information about the image of the era:

Geographical objects (continents, countries, cities, streets, seas, rivers, mountains, etc.),

Historical objects (historical and cultural monuments),

Technical objects(equipment, transport, communications),

Household items (furniture, clothing, food);

to ideal:

Dates of historical events and their descriptions,

Description of traditions, customs, well-known holidays,

Names and characteristics historical figures,

Names, dates and descriptions of events known only to the narrator and significant only to him, but containing characteristic features era.

Any texts, regardless of the purpose of their creation, contain explicit and hidden indications of belonging to a particular era. Among the many texts, of particular interest is the study of family legends, which reflect, on the one hand, the image of the era, the history of the country, and on the other, everyday life and the unique shades of intra-family relationships.

We have set a goal to collect and study family legends of residents of the Orenburg region. The main difficulty associated with the study of family legends is their predominantly oral nature, that is, with the departure of representatives of the older generation, family traditions are forgotten. Therefore, we are trying to attract the attention of the younger generation to the problem of preserving family traditions, not only so that they record oral stories that “live” in families, but also think about preserving the memory of the family and family values and relics.

In the process of communicating with target audience we came to the conclusion that the preservation of family legends, as well as the systematization of family archives, is not a tradition that has firmly entered into the everyday life of modern Russian family. Most often, families keep photographs, less often letters and postcards, souvenirs; With the development of technology, photographs are being replaced by video recordings, and all this needs to be systematized. But the main goal of searching and recording family legends and working with family archives is to awaken the interest of our contemporaries in family history, to arouse a desire to learn the life history of great-grandparents, to restore old or create new family traditions, to restore the connection between generations.

We consider each family legend as a speech work that is created in the process of a specific speech act and is part of discourse. A family legend is an integral unit of verbal communication, a speech segment characterized by intonation and semantic completeness.

Family legend belongs to the sphere of speech, since it:

Intended for a specific recipient (listener and reader);

Spoken (or written) at a specific point in time and for a specific purpose;

Correlates with a certain fragment of extra-linguistic reality;

Performs a certain communicative function - conveys a message about this situation;

Is appropriate in this context speech situation under given conditions of communication [Moiseeva, p. 21].

Of interest is the study of family legends within the framework of the study of speech activity as a process and a speech work as a result of this activity. The object of our research is the texts of family legends of the Orenburg region that we collected and recorded as verbal informative units with pragmatic and functional qualities.

Tradition in general is an oral interesting story or instructive story, passed down from generation to generation. In philology, tradition is defined as one of the varieties of folk art, a genre of folklore, an oral narrative containing information about real people and events.

Etymologically, tradition is defined as the action of the verb transmit (betray) in the meaning of “bequeath, transfer to posterity by custom or law.” Tradition is a story, narration, memory of an event, passed down orally from ancestors to descendants; teachings, instructions, rules of life, passed on from one generation to another; belief, commandment, covenant [Dal].

A legend, often arising from an eyewitness account, is subject to free poetic interpretation when transmitted, and in this sense it can be compared with a legend [Big Encyclopedic Dictionary]. Researchers note one of the outdated meanings of the concept “tradition” - tradition, traditional establishment, order, rule.

Traditions related to the history of a country or people are closely intertwined with myths and folk epics, are reflected in proverbs and sayings, individual sayings of legends become catchphrases, awareness of the origin of which may gradually be lost by native speakers of the language and culture.

Legends are the most valuable sources of information for historians, philologists, and linguists. European scientists in the 19th century, following the German historian Johann Droysen, divided all research materials, that is, the entire variety of products of purposeful human activity, into historical remains and historical legends [Droysen, p. 113].

The tradition of recording and preserving the history of individual families goes back to the chronicles (Greek.

Xpovoç - "time") - historical descriptions events in chronological order, which appeared in the late Roman Empire and developed in Byzantium and Western Europe.

In the Roman Empire, yearly records of events were also called annals (Latin annus - “year”). In the annals, along with records related to the life of a city, region or country, the life path of individual historical figures was described in detail. For example, the biographical work of the Roman historian Eusebius of Caesarea (Greek Euosßtog o Katoapsiaç; 264-340) “The Life of Constantine” is known, which is a biography of Emperor Constantine I, the founder of the Byzantine Empire, with whom Eusebius of Caesarea was personally closely acquainted. The work of Tacitus (lat. Tacitus, 55-120) “The Life of Gnaeus Julius Agricola” is widely used as a source of historical and biographical information.

In addition, noble Roman families invited literate people to keep records of all family members. Plutarch, at the very beginning of his “Comparative Lives,” writes: “I happened to begin work on these biographies, fulfilling someone else’s request, but continue it - and, moreover, with great love - for myself: looking into history, as if in a mirror, I try to change for the better own life and arrange it according to the example of those whose virtues I speak about” [Plutarch].

Russian Soviet historian N.I. Radzig in his work “The Beginning of the Roman Chronicle” writes: “The Romans were very scrupulous about the good name of their family, and therefore it was already their custom early on to record the most important family incidents” [Radzig, p. thirty].

Keeping chronicles, chronicles, and compiling biographies continued everywhere in the Middle Ages. The French Augustinian monk Father Anselme (French Père Anselme, in the world Pierre Guibours) developed a scheme for transmitting information about kinship using a system of numbering generations and individuals - a generational list or pedigree. Unlike the genealogical tables known at that time, in which family ties were displayed graphically (using brackets, lines, horizontal or vertical placement), generational paintings contributed to the preservation of more detailed information about individual members of a particular family.

generations of paintings of the Lorraine house of Chatenois (German Haus Chätenois) and the Italian dynasty of the Duke of Savoy (Italian Duca di Savoia), later the “Palace of Glory” was published - a collection of genealogies of the great families of France and Europe.

In Ancient Rus', Byzantium, Serbia, Bulgaria historical works, corresponding to Roman chronicles, were called chronicles and chronographs. The chronicle was a more or less detailed record of historical events by year. The recording of the events of each new year in chronicles usually begins with the words: “in the summer...” (that is, “in the year...”), hence the name - chronicle. In Rus', a tradition has developed of maintaining special office documents - genealogical books or genealogies, in which generational records were entered by Duma clerks noble families. Genealogical books were used to compile certificates in local disputes. They are valuable documents for genealogical research.

The first handwritten genealogical books appeared in the 40s of the 16th century. It is known that in 1555, by order of Ivan the Terrible, the “Sovereign Genealogist” was created. In 1682, the Chamber of Genealogical Affairs was formed, the main purpose of which was to create genealogical books of the entire nobility. On the basis of the “Sovereign’s Genealogist”, the “Velvet Book” was created in 1687; later, in 1787, the Russian journalist and public figure N.I. Novikov published one of the lists of the “velvet book” entitled “Genealogy Book of Princes and Nobles of Russian and leaving."

In Poland and Western Ukraine in the XVI-XVIII centuries. silva rerum (Latin - forest of things, in figuratively- “a random set of heterogeneous objects”); a certain type of household book, household chronicle, which was kept and preserved for many generations noble families. The books that have survived to this day contain records of current events, letters, political speeches, copies of legal documents, gossip, jokes and anecdotes, financial documents, grain prices, philosophical reflections, poetry, and genealogical tables. Among the Polish and Ukrainian gentry, silva rerum were considered as diaries or family memoirs, among other entries they included descriptions of events and family traditions; silva rerum were not intended for wide audience and, even more so, printing, but sometimes some books were lent to family friends, who were even allowed to add comments to the entries. Some of them had

more than a thousand pages, Z. Gloger (Zygmunt Gloger) quotes a book of 1764 pages, but the most common size is from 500 to 800 pages (^^er, 1896, p. 318).

Genealogical books and family diaries contain rich material for studying the connection between language and the social conditions of its existence; these sources have been actively studied and are currently being studied by historians, bibliographers, and philologists.

However, the stories of individual families - less famous, ordinary people - were practically not considered, so we set a goal, using questionnaires and surveys, to identify the current state and traditions of maintaining family business records, methods of maintaining family archives, as well as preserving various traditions in families of the Orenburg region.

We consider family legends as stories about members of one family and events that occurred in the recent or distant past and related to its members; family beliefs and legends kept in families and passed on from one generation of the family to another, both in oral transmission and recorded in writing [Ilyina, p. 69].

According to the definition of the image of an era proposed above, we will consider such facts as its characteristic features such as the mention of geographical, historical or technical objects; household items (material objects); mention of dates, description of historical events, traditions, customs, well-known holidays; mentioning the names of historical figures, names, dates and events known only to the narrator, but containing characteristic features of the era (ideal objects).

Considering a family legend from the standpoint of linguistic pragmatics, based on an analysis of the content of the family legend and its meaning, we can draw a conclusion about the author’s background knowledge and his mastery of mood forms, modal words and constructions, and deixis forms.

Also when analyzing collected materials We intend to record: the degree of preservation of the legend (the interviewee remembers the legend immediately or he needs to talk with other family members; names and dates are indicated relatively accurately and confidently); the legend is associated with members of a family or village, locality; use of outdated words and expressions when retelling; use in retelling foreign words and expressions (possibly distorted); the conditionality of the use of outdated or foreign words (they are the ones that

put the essence of the legend); repetition of one storyline in several legends.

Here are several family legends collected during a survey and questionnaire among residents of Orenburg and the Orenburg region, which contain vivid examples of reflecting the image of the era. The first legend (1) is recorded from the words of the respondent. Legends (2), (3), (4) were compiled by the respondents themselves; the handwritten texts of the legends are kept by the author of the article. The texts of family legends (1), (2), (3), (4) are published here for the first time.

(1) Dubrovkin Yuri, born in 1962, Orenburg region

“Comrad, bonjour, so va?”

My parents were friends with the Salnikov family when they were young. Nikolai Salnikov was a very insightful person; in the 1970s he worked in Guinea, and at that time traveling abroad was rare for us. Nikolay worked as a BelAZ driver during the construction of a large plant, which he led Soviet Union. Nikolai brought us many gifts from Guinea: for example, dry yeast (an amazing form of a familiar product for that time), an African mahogany mask, and coconuts. And there are many more stories about Guinea, about the indigenous people of the country and their culture. One story about the greeting ritual was often repeated by my father.

Guineans, meeting with Soviet workers, asked “Comrad, bonjour, so va?” ((distorted French - I.L.) Comrade, good afternoon, is everything okay?); after listening to the answer, they asked: “How is your father doing?”; Having again listened to the answer, they asked: “How is your mother doing?” and so on in order about all relatives. And every day there is a greeting ceremony and endless questions “How are you?” were repeated. Nikolai, after several days in Guinea, did not wait for the questions “How is your father doing?”, “How is your wife doing?” etc., and immediately after the Guinean’s first question, “Comrad, bonjour, so va?”, he said: “Everything is fine with me, and everything is fine with my father, and everything is fine with my mother, my wife and children, too, and everything is fine with my grandfather and grandmother, and with my aunt...” Nikolai told this with humor and everyone laughed.

In this legend, the image of the era is reflected quite clearly: firstly, the geographical object is mentioned - the Republic of Guinea; secondly, historical and technical objects - construction carried out by the Soviet Union, the BelAZ truck; thirdly, household items - gifts and the characteristics of one of them, causing surprise - dry yeast. The tradition of bringing gifts is also mentioned, and significant characteristic of the time described - trips abroad were rare. Specific dates are not mentioned, but the description of historical events suggests that the speech

is about the time period 1961-1977, when the Soviet Union provided the Republic of Guinea with economic and military assistance after its declaration of independence in 1958 [Great Soviet Encyclopedia, vol. 29, p. 79].

A significant place in the legend is occupied by the description of the tradition - the ceremony of welcoming the Guineans. The climax - the unexpected reaction of a foreigner to a local tradition - can be explained from the standpoint of theory intercultural communication as the unwillingness of the Soviet citizen to participate in intercultural dialogue.

In addition, in this legend we encounter a distorted phrase in French.

(2) Gerling Maria, born in 1997, Orenburg, student of the OGPU.

How my great-grandmother searched for her son

When my grandfather was little, his mother (my great-grandmother) Olga Fedorovna Shnarr worked as a doctor in Uzbekistan. There was a lot of work, and she had to stay in the hospital for days; she left her son Ivan (my grandfather) with a friend. And then one day she returned home, but her son and girlfriend were not there. A friend left her a note: “You may still have children, but I no longer have them. Vanyushka became like a son to me. Goodbye". My great-grandmother did not stop searching for her son for 3 years. Because of this, she even refused surgery, which subsequently affected her health. After some time, Olga Fedorovna went to a call in a distant village. As always, from the moment her son disappeared, she began asking everyone if a woman with a child had come to the village. She was told that she came and stayed to live here. Olga Fedorovna was shown the house where this woman lived. When Olga Fedorovna entered this house, my grandfather immediately recognized her and shouted “Mom!” My great-grandmother took her son, and she never met with her ex-girlfriend.

In this legend we find a mention of a geographical entity - the Republic of Uzbekistan and an implicit description of historical events: “grandmother worked as a doctor in Uzbekistan.” Comparing this fact with the age of the respondent, we can assume that Olga Fedorovna’s family was evacuated to Uzbekistan during the Great Patriotic War. The mention of the fact “she left her son with a friend” indicates a widespread Soviet time solving the problem of “who to leave the child with.”

(3) Alina Altukhova, born in 1995, student at OSU.

Grandma's photo

My grandmother was born in August 1941. This was the beginning of the Great Patriotic War, when the country experienced terrible hardships. Hunger and poverty existed in almost every family. But no matter

life continued less, children were born, as in Peaceful time, people wanted to live as decently as possible.

Grandmother recalled that one day her parents decided to do family photo. This photograph is kept in our family - she and her sister are standing against the backdrop of simple furniture, with white bows, in modest dresses, very thin. But the most surprising thing for us, grandchildren living in a different time, was that the sandals that grandmother and her sister were wearing in the photograph were borrowed from neighbors only for the time being to take the photo. After this, the shoes were returned. During the war years, decent shoes were a luxury and were only available to wealthier families.

Here we find an indirect mention of a technical object - a camera, a description of the tradition of taking “family photos”, a description of household items (furniture - simple, dresses - modest, sandals - borrowed from neighbors). The respondent mentions the date of birth of his grandmother and a historical event - the beginning of the Great Patriotic War. The legend describes the wartime: “people wanted to live as decently as possible” and a description of a specific case: in order to photograph children, shoes were “borrowed” from neighbors, which indicates the poverty of ordinary people during the war, the presence of “wealthy” families and mutual assistance neighbors.

(4) Didenko Dasha, born in 2002. Orenburg, student of an Orthodox gymnasium.

How my great-grandfather herded geese

My great-grandfather lived in the village of Tashla. As a boy he herded geese. In the morning he drove them to the pond, and in the evening he drove them back to the village. And suddenly the geese began to disappear. Every day my great-grandfather brought fewer and fewer birds to the village.

The truth was revealed unexpectedly. One fisherman was sailing on a boat and noticed how, next to the swimming geese, a huge creature emerged from the water and in an instant pulled the fat goose to the bottom.

Fishermen from the village laid out nets, and a couple of days later a huge catfish fell into them, feeding on geese. The catfish was so huge that it was transported on a cart, and its tail hung down to the ground.

The legend mentions a geographical object - the village of Tashla; technical objects - cart, boat, nets; tradition is to herd geese. This legend is difficult to attribute to a specific time period, since these signs can serve as characteristics of the rural way of life in Russia in the 19th-20th centuries. The story about huge fish described in the legend is a fairly common plot as

folklore works, and the everyday novel.

We also note that family legends as speech works contain information about the background knowledge of the respondent, which is manifested in the understanding of historical, cultural and national realities and the interpretation of the events described. Generalization of information about respondents’ proficiency in forms of deixis, mood, modal constructions, and in some cases about proficiency foreign languages- requires taking into account such indicators as age, education, position held, place of work, place of residence.

To date, we have collected about 200 family legends, each of which contains information about the time period being described and conveys an image of the era.

Thus, material objects are mentioned with the following frequency:

Geographical objects - in every third family legend (~ 33% of the total number of studied legends);

Historical objects (historical and cultural monuments) - in every seventh (~ 14%);

Technical objects - in every fourth (to 25%);

Household items (furniture, clothing, food) are found in almost every legend.

Ideal objects:

Dates of historical events and their descriptions are in every seventh legend (~ 14%);

Description of traditions, customs, well-known holidays - in every second (“50%)”;

Names and characteristics of historical figures - in every tenth (“10%)”;

Names, dates and descriptions of events known only to the narrator and significant only to him, but containing characteristic features of the era - in every second (“50%).

In addition, the first results of the study of family legends suggest that young people aged 17-20 years living in Orenburg and the Orenburg region know little about the life of previous generations of their family, do not know family legends or do not recognize them as such, and do not respond to an invitation to talk with other members of your family in order to find interesting stories. Moreover, representatives of this age group they do not always realize the value of preserving family history and family traditions.

Representatives of the age group 10-16 years also know little about the life of previous generations of their family, but they are more willing to respond to

an offer to talk with other members of your family in order to find interesting stories. The youngest respondents (10-12 years old) more often recall stories with elements of “miraculous” or mystical content.

Representatives of the older generation (over 30 years old) remember many stories related to various events in the lives of several generations of their family, but do not purposefully collect and preserve information about their family.

Thus, family legends as speech works are within the framework of the language and are rich material for observing and studying the structure of the language and its elements, as well as the speech behavior of native speakers. Family legends, like a mirror, through the history of individual families and entire generations, reflect the history of the country and convey the image of the era. In addition, family legends - stories, were, legends kept in families are of great value for preserving the memory of the family and instilling respect for family values.

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Radtsig, N. I. (2012). Home rimskoi letopisi. 150 p. Kiev, Agrar Media Grupp. (In Russian)

Vasmer, M. (1996). Etimologicheskii slovar" russkogo iazyka : v 4 t. T. 4, 864 p. St. Petersburg, Terra-Azbuka. (In Russian)

At his birthday, dad talked about his ancestors. I want to write down everything I remember so as not to forget. These things are worth knowing.
My grandmother, my father’s mother Lyudmila Aleksandrovna, bore the rare surname Samosskaya. The fact is that she came from a priestly dynasty; and seminary graduates, as is known, were given last names by their superiors upon graduation. True, I find it difficult to explain exactly what time this practice dates back to and what need it was caused by. But this is a well-known matter.
Surnames were written in the literal sense as God bestows: from church holidays(Uspensky, Voznesensky, etc.), from various church subjects (Antimins), from academic disciplines (Algebras) and simply from various euphonious (and sometimes not very euphonious) Latin, Greek or Church Slavonic words. So, family legend says that one day five seminarians were awarded beautiful surnames, formed from the Greek islands: Samos, Pharos, Rhodes, Chios and, apparently, Lesbos. Among these five was my ancestor.
NB: By the way, there is a famous bibliographer named Rodossky - apparently, his ancestor was from the same company.
Great-great-grandfather Nikolai Samossky was the first to break family tradition - he did not go to seminary, but became a doctor and rose to the rank of head physician of the Moscow Basmanny Hospital. His son, and my great-grandfather Alexander (named, apparently, in honor of the king) generally chose an interesting profession- went to the Institute of Communications, which at that time was like becoming a pilot in the thirties. On railway he worked all his life.
During the civil war, Alexander Nikolaevich lived and worked in Ukraine, I don’t remember where exactly. He was already married and had three children. Several family legends are associated with the Civil War. There is a story about how, when the city was occupied by Ataman Shkuro, A.N. I went to him to intercede on behalf of several railway workers whom Shkuro was going to hang for Bolshevism. My great-grandfather did not sympathize with the Bolsheviks at all, but he knew these people on the good side and did not want them to be hanged. The mission was a success, and these people then thanked their great-grandfather on their knees.
They also said that Petlyura called his great-grandfather to his place and offered him the post of Minister of Railways of Ukraine, but his great-grandfather refused - and, as it turned out later, he did the right thing.
Under Soviet rule, my great-grandfather was once almost imprisoned, but was saved thanks to his intelligence and ingenuity. He then worked in Kursk as a section chief. And then he notices that around him his colleagues are starting to be imprisoned one after another. Without thinking twice, grandfather finds out where railway workers of his specialty are needed, contacts a potential employer somewhere very far away - almost in Siberia, takes off and leaves with his family. Plantings then took place in “campaigns”; that campaign was local, local, and no one touched him in the new place.
As for the great-grandmother, her maiden name was Shaposhnikova. She was originally from Ukraine, but not Ukrainian, but from a family of Old Believers who at one time left there to escape persecution - in Ukraine it was somehow easier with freedom of conscience. After several generations, they reunited with the official church, but remained in Ukraine. They traded cattle and became very rich from this trade. Great-grandmother's father owned a significant part of Krivoy Rog (at that time ore had not yet been discovered there). But shortly before the revolution, the Shaposhnikovs, for some reason, sold all their lands - and, as it soon became clear, they did the right thing.
Great-grandmother and her sister Elena Ivanovna both drew and aspired to careers as artists, and great-grandmother is said to have drawn better. But she got married early, gave birth to children, and in the midst of family troubles, she abandoned painting. Elena Ivanovna also got married, but she did not have children, and she was able to become a professional artist.
Her husband, Nikolai Ivanenko, was interesting person- a rich landowner and aide-de-camp of the Empress (!) After the revolution, he could have had a bad time; but he, also distinguished by his intelligence and intelligence, wrote himself a certificate that he served as a manager of his own estate, and with this certificate he passed everywhere as an “employee.” He worked until his death as an ordinary employee in some Soviet institutions, and no one touched him. He died shortly after the war from stomach cancer.
And Elena Ivanovna (Aunt Lena) herself was an extraordinary woman. Firstly, she, as already said, was a professional artist. We have preserved her paintings, most, in my opinion, so-so, but some are quite good. To earn money, she wrote children's books in verse and illustrated them herself (the books, to be honest, were very bad. At the level of the mass literature of that time (20s), which was oh-oh-oh.)
She was also an inventor, but not very successful. I designed a saucepan with two compartments, in which you can cook both the first and the second at the same time - but I still haven’t decided what to do if the first is already ready, but the second is not yet. I came up with a table that is hidden in the wall at night: my family couldn’t understand why - but I think this is because they never knew real cramped conditions, and in classic communal apartments, where people slept under tables, etc., such furniture would be very helpful. But this invention also somehow didn’t work out.
She was also a very believer and left a thick manuscript as a legacy for her descendants, where she described in detail all the miracles that happened to her in her life. Miracles are mostly of an everyday nature: I was going to a monastery - I got the last ticket at the box office, I decided to tell my fortune on the Gospel - it was revealed precisely on the lines most suitable to the situation, etc.
NB: It’s interesting that in this clan there were at least two openly and actively religious characters - Elena Ivanovna and my grandmother L.A. Active - i.e. regularly going to church, traveling to monasteries and all sorts of holy places, etc. And everyone else, as far as I understand, adhered to the same beliefs. But, as far as I know, none of them have ever been subjected to any persecution for their faith.
Great-grandfather Alexander Nikolaevich had three children: Uncle Shura (1910), my grandmother (1912) and Uncle Vasya (1916).
Uncle Vasya was a man with oddities and an interesting biography. He graduated from the Institute of Communications, but did not work in his specialty, one might say, until old age. What he did was go to Sokolniki Park and play dominoes professionally for money. This is what he lived for. It was only in Khrushchev’s times, when a decree was issued about parasites, that some neighbor got Uncle Vasya a job at the Recording House. There, Uncle Vasya took up the theory of sound recording, quickly went up the hill, defended first his candidate's thesis, and then his doctorate.
During the war he was at the front and experienced many adventures. At the beginning of the war, retreating, he found himself surrounded: it was possible to get out of the encirclement along a bridge that was under fire - the commander of their detachment, a Jew, who understood that nothing would happen to him in captivity, ran across the bridge and remained alive and free, and the rest They were afraid and were captured. They were driven to the West: one day, when they stopped for the night in some village, the Germans drove the prisoners into a barn and locked them, but they had not yet managed to set up a convoy: then Uncle Vasya tore off some kind of board and escaped.
When he reached his own people, he was sent to a penal battalion as a prisoner. In the penal battalion he was wounded, received a medal and fought until the end of the war in regular troops.
As far as I understand, he had no family. He hardly communicated with his relatives, and when he did communicate, he surprised everyone with his strange behavior and statements: for example, at his father’s funeral he amazed his brother Shura and other relatives with the words: “After all, I was the only son of the deceased” :-]
The most interesting thing is that these strange words later received documentary confirmation: after some time, while sorting through the family archive, they found an old certificate in which it was said in black and white that Uncle Vasya was relieved of some duties, “since he is the only son of elderly parents.” ". :-]]
After the death of my great-grandfather, Uncle Vasya completely lost contact with the family, and we don’t even know if he’s alive now.
Uncle Shura was not at the front, but worked throughout the war as a camouflator (that is, he camouflaged various objects, painting them the color of the earth, trees, clouds, etc.); although, according to dad, he had absolutely no artistic abilities. Apparently, he also showed intelligence and intelligence.
However, his life was not without adventures. His first marriage was to a certain Zhenya Radchenko: this Zhenya left him and went to a KGB agent with the ominous surname Chernozhukov, and this Chernozhukov took her somewhere in Central Asia. However, she soon became disillusioned with him, began secret correspondence with her former husband, and eventually began tearfully begging him to come and save her. He arrived, they met secretly and agreed to leave together, she slowly packed her things and left the house, until the train left, they were hiding somewhere from a jealous KGB officer... in general, the story was romantic. True, they did not live together for long after that. They soon divorced, and in his second marriage, Uncle Shura married a Leningrad woman named Irina Mikhailovna, who survived the blockade. Uncle Shura did not have any children of his own from her, but he had a stepdaughter, Nina, who is still alive.

At the same time, readers often think that writers mainly share what happened in their lives. But you can’t write about yourself all the time, it’s what kind of life you have to live to experience all this! Especially if it concerns the “Unknown” section. Therefore, taking this opportunity, I would like to thank my friends, relatives and just casual acquaintances who share with me their (or heard from someone else) stories. Sometimes, indeed, very funny things happen.

Once, while visiting a friend, I met a woman who had recently moved to Yakutsk from a northern region. This area once flourished as an industrial area, but last years Due to the closure of the mining industry, it fell into disrepair and became completely extinct. Many residents of the regional center, abandoning comfortable apartments that no one wanted or could buy, left, so to speak, for the mainland. At first, these houses stood empty, then people who lived in worse conditions began to move in, often AWOL, without warrants. Many apartments are rumored to be still empty. And since a holy place is never empty, in those houses, according to this woman’s story, real ghosts settled. Moreover, they became so insolent that they appeared in broad daylight and even interfered in the lives of the residents. For example, an unsuspecting resident is standing and spinning minced meat for cutlets in a meat grinder, and suddenly a ghost appears behind her and asks: “With pepper, right?” And where should I add such a story? Who will believe me that this really happened? Not only do the ghosts come not during the hours, so to speak, of “their work,” but overtime, and besides, they talk, which, according to parapsychologists, is strictly forbidden to them, and most importantly: this is absolutely, absolutely NOT SCARY!

But, nevertheless, like an esotericist, I am collecting bit by bit, bit by bit, what can be used to write something worthwhile in this section. And you never know in what place you will hear something that you immediately say to yourself: “Oh, I need to write this!” For example, quite recently, sitting at a festive cheerful table, I heard one story.

Fight with an old ghost

This story took place in one of the Vilyui uluses. My friend was only two or three months old when in the village where they lived then several children fell ill with meningitis. At that time, there were no qualified doctors in the ulus, there was not enough medicine... Of course, the doctors at the district hospital did everything possible to save the children, but their forces were unequal. The children died one after another. At the hospital, the girl’s parents were told this: there was practically no hope.

Saddened, they returned home and saw that the two older girls were waiting for them on the street, sitting on the rubble. Several hectic days passed, the parents rushed to the regional center to the hospital almost every day, hoping that their little daughter felt better, but alas! Then one of them finally noticed that every time they came home, they found girls on the street. Apparently, the children were afraid to be left alone, without adults, in the house, which, by the way, they had just recently moved into. They began to ask: what’s the matter, someone scared you, what are you afraid of? It turned out that when there are no adults in the house, they see some little old lady who appears around the corner every time, and does not enter the door like all people. The old woman is very angry, looks with an unkind look and constantly mutters something under her breath. The girls didn’t understand what she was muttering. Here, probably, it should be said that the family moved to Vilyuysk, my mother’s homeland, from an industrial area, the children grew up with Russian children and did not understand Yakut well.
The adults themselves did not hear or see anything, until one day an incident occurred, after which the head of the family from an atheist overnight turned into a believer.

The day before the man was working in night shift and slept during the day. There was no one in the house. And then he has a terrible dream. From the far corner, which his children were so afraid of, a little old woman suddenly appears in ancient Yakut clothes, with a blue scarf tied on her head. The old woman comes up to his bed, looks at him for a long time... and begins to climb on him. She was all skin and bones, short in stature, but she sat upright, as if some kind of block had been piled on top - she couldn’t breathe or turn around. He seems to have woken up and wants to ask: who is she, what do you need from us? But the voice seemed stuck to the larynx, and the man could not utter a sound. He wants to throw the evil old woman onto the floor, who seemed to mumble something: they say, I came for your youngest daughter, for her soul... Then the man became very angry, he somehow managed to get out of bed. And then a real fight to the death took place between them. He understood that his daughter’s life was at stake: if he lost in this fight, the old woman would take the baby’s life. Therefore, at all costs he must defeat her! And he defeated her. The old woman, hissing with anger, retreated into a corner and melted there. When the friend’s father came to, he found a terrible mess in the room - which means he had not slept at all, and all this really happened. That's when he believed his children. Soon they moved from there to another house.

By the way, my friend’s mother also saw this old woman on the same day. She was on duty at the patient's bedside and accidentally fell asleep. And she dreams of how the door opens and a little old woman comes in blue handkerchief, tied low on the head and covering the entire face. She begins to scurry around the entire ward, as if looking for someone. She approaches all the beds one by one, but they are already empty, so she mutters: “I already took it here, and I took it here...” Then - oh horror! - she approaches the bed, where the only living child is lying, and stretches out her bony hands... Then for some reason she pulls them away and clearly says: “No, it’s too early for her to be with me...” The mother woke up in horror, touched her forehead daughter, who was always hot, and felt that the temperature had gone away. The doctor on duty, having examined the girl, was very surprised that the disease had suddenly subsided, the crisis had passed, and the girl was recovering. The only one of all the sick.
This incident remained as a family legend, which was told to children when they became almost adults.

Ghost Savior

And this family legend was told to me by a young woman. When she was in 11th grade, during the Christmas holidays, she asked to go to a friend's house for an overnight stay. A friend lived in the same house, only in a different entrance. The girls first, as usual, told their fortunes a little, then talked for a long time and went to bed quite late. My friend quickly fell asleep, but for some reason she couldn’t sleep. She tossed and turned in bed for a long time and only fell into a heavy sleep in the morning. And she dreams that a door opens and her late father, who died in a car accident when she was little, comes in. He seemed to be very excited about something and without any unnecessary words begins to wake her up: go home, they say! Now! She wakes up from fright and cannot come to her senses for a long time. It’s already dawn in the room and, of course, there is no one. She turns over on her other side and tries to fall asleep, but sleep does not come. My father’s demanding voice clearly sounds in my head: “Go home!” And she decides to go home, fortunately that he is nearby. The girl quickly gets dressed and runs home, opens the door with her key and enters the apartment.

“I still remember this moment,” she says later. “The house was quiet, clean, you could hear the water dripping from the tap... But at the same time there was something depressing, some kind of smell of trouble and loneliness, so to speak. Without taking off my shoes, I run into my mother’s room. She turned to the wall, sleeping. I turn her towards me, and her unnatural pallor catches my eye. With a cry: “Mom, mom!” I start to wake her up and can’t get her to wake up. I run to a neighbor with whom my mother was friends, she comes running and calls an ambulance. Mom is taken to the hospital, and only then do I find out that if I had come, as usual, at lunchtime, they simply would not have had time to save her from a stroke.

From the depths of centuries.

Stories and legends of my family.

Family legend about

how “Grandfather Panyusha” was looking for a cow.

My dad, Knyazev Alexander Nikolaevich, was born in 1951. As a child, he was active and inquisitive, communicating with his grandparents and memorizing many stories.

This was a long time ago, back when there were individual farms. My great-great-grandfather, Demin Pavel Semenovich, lived here, in the village of Uspenskoye, and he had a sister, Evdokia. Evdokia gave her only daughter in marriage. The young people went far away, to the city of Orsk, in the Southern Urals, and for a long time there was no news from them. Evdokia became bored and lonely.

So she decided to get herself an au pair. She came to her older brother Pavel and asked him to give her a girl to raise: “You have a lot of girls, but we have no one left, we have been living alone for many years.”

The year was 1922. It was hard for the uncle to decide to part with one of the girls. The eldest son Ivan remained young and widowed. His wife, Natalya, died in second childbirth, leaving a three-year-old daughter, Annushka. I haven’t had time to get married a second time yet, I just returned from the civil war. He fought in the army of Army Commander Tukhachevsky for almost 4 years and went through all of Ukraine and Poland. I returned home, and there were only girls at home. Yes, they are all small, not a help, but a burden. At the family council they decided to give the youngest Maria to Evdokia’s family. She was 12 years old then. She could already do a lot of housework, so she would be a good helper, but we’ll see. As they decided, so they did. Maryushenka went to live in someone else's house. But so that no one would judge, they gave her a dowry, the main thing in this dowry was a cow, still young, milked well and very docile. So they took it all to Evdokia’s house on the other side of the village, to Long Order. And everything seemed to calm down.

Maryushenka lives with her new parents. Her father Pavel visits her on occasion. A year passes.....

Suddenly, in the spring, Evdokia’s daughter returns from the Urals. Alone, without a husband. She says that she will live with her parents, because she and her husband do not get along in character. Well, she came, she came, you can’t turn your own daughter out onto the street.

Evdokia went to her brother Pavel. This is what happened in our family, take Maria back. And the dowry has already been spent. Grain, potatoes, flour - everything was eaten. And most importantly, Burenka suddenly disappeared. Paul took back his youngest daughter Mary. He didn’t say anything about the cow, but immediately went to the neighboring village of Kardavil to see Putilina. Putilina rode through all the villages alone on her horse, and with her were books wrapped in large beautiful scarves. She never parted with these books. This Putilina was famous throughout the area for the fact that she could find out any secret through her abilities. So Pavel came to her, they talked about his trouble, the missing cow. After that, he went to his sister and asked again how the cow disappeared. The sister again told how the cow was taken from the yard. And it was already the beginning of winter, the first snow had fallen. There are many footprints left around the yard, and all the prints of felt boots are large in size, apparently there were a lot of thieves, and overweight men walked heavily. Panyusha followed the tracks, and they lead to neighboring village Cool, it’s not far, a little more than a mile. And Pavel had friends in every village. They knew him in the area, because he was the headman of the Assumption parish. I stayed with some and talked to others. The cow is big, you can’t hide it in a basket. On Krutts the neighbors saw that new cow started with the same owners. So they suggested it to Pavel. Pavel went to the new owner of the cow and asked where he got it from. And, I must say, Panyusha had a tough temper, they were afraid of him. And the owner said that he did not steal the cow, but Evdokia sold it to him. They talked, and Pavel took his cow back. He threw a rope around the cow’s horns and led her along the same road from Krutts to Uspenskoye and passed by the windows of his sister Evdokia. Let him think and see. She saw it, but didn’t even come out because she was ashamed. Since then, the brother and sister were no longer related. And the whole secret was that Evdokia put felt boots on the cow and took her to Krutets. So no one could see where the tracks led. And “Grandfather Panyusha” solved this mystery!

Sep 30 2006, 03:39 PM

Girls, a conversation about memory with my mother Ira prompted me to ask: do your families have all sorts of secrets, legends and traditions?

I have several of them. For example, my great-grandmother admitted to my grandmother that she gave birth to one son not from her husband, but from a loved one. Who he is is a secret behind seven seals. So in my ancestry there is a white spot of unknown origin and my ancestors along this line are unknown.

There are several more stories. Maybe I'll tell you later.

Maybe your families also have legends or their own stories? If these aren't skeletons in the closet, please share.

Sep 30 2006, 03:57 PM

Oh, Mrs.Adams, are you pulling out the “skeletons from the closets”? Aren't you afraid that they will all come to you?!

Sep 30 2006, 04:00 PM

Yes, I don’t have many closets in my house And they’re full of clothes So these skeletons will go begging around the world

Sep 30 2006, 04:25 PM

Well, then I’ll write, just a little later.

Yaroslav

Sep 30 2006, 06:39 PM

In our family, a legend is not a legend, in short, this is a story ..

My grandfather on my father’s side was the illegitimate son of the Vologda landowner Polyansky. As my father said, almost a count, but I don’t believe it, he likes to exaggerate... And my sister and I remember laughing that we have 1/8 “blue” blood.

There was some kind of unearthly love between him and the maid. There is an old photo of my great-grandmother - beautiful.. eh.. why am I not into it? I didn’t find her alive. Now I’m mastering Photoshop, I want to try to restore the photo a little.

After the revolution, the landowner left for the city of Paris, and his former maid remained here. Either he didn’t invite her himself, or she was for the revolution... We don’t know anything else about him; he didn’t keep in touch with his son.

The great-grandmother did not tell her children anything, she was secretive. It would be interesting to listen to her.

Sep 30 2006, 07:38 PM

My grandfather was a career officer. Born in 1900. Yes, these were difficult years for people and the country. Grandmother told me a lot about their life path. And about Stalin as well. I regret now that I could not write down the history of the formation and destruction of that period on paper. For me, my grandfather remained in my memory as an intelligent, persistent comrade, a real officer of that time. Hardening – lead. These feelings were conveyed to me by my grandmother and mother. But my relatives were silent about one thing: the great love of my grandfather at the end of WWII. In 1946, he left for another woman. But he did not leave his family (wife and two daughters). And one more unknown exists - my grandfather died under very strange circumstances in 1947 in the city of Ivanovo. There was a closed plant where he served. Something happened there and many people died. But I don't know what.
And on my father’s side, everything there is generally covered in darkness. They are repressed. And they were deported to Siberia. Dad's mother never said anything about this period of her life. The woman was domineering and strict.
Here are some very small everyday secrets. How strange, in a few lines - this fits great life. And not alone!
P.S.: My husband also tells me that we are “blue blood”. Yes, there are many secrets.

Sep 30 2006, 08:19 PM

There seem to be no secrets, or maybe I’m not aware

My great-grandmother and grandmother with their daughter (my aunt) lived in Leningrad when the war began.
The plant where my grandfather worked, who at that time no longer lived with his grandmother, was evacuated.
The Germans were getting closer, but the worst thing was that no one knew about the blockade yet.
Nevertheless, the great-grandmother, who, unlike her grandmother, was a prudent and active woman, every day, coming from work, she went into the store and bought a couple of bags of cereal or sugar, took it home and buried it in the yard. And thus, she created significant reserves that allowed the three of them to survive the first, most terrible winter of the blockade.
When the opportunity arose, grandfather came and took his daughter, ex-wife and mother-in-law along the Road of Life. And, although after that they did not live together for long and soon separated, my dad was born

Oct 4 2006, 12:00 AM

Oh, I have such a “legend”, but it’s true.
My great-grandmother on my mother’s side was a stunning beauty. One day Grishka Rasputin himself came to them, I don’t know for what reason. He was then just in what is called his prime. As for the women's side, it is well known that he was a distinguished walker. He didn’t miss my great-grandmother either, he got up behind her and climbed, sorry, under her skirt. Grandma Lyubka, instead of throwing herself in front of him with her paws raised on her belly, moved a rolling pin between his eyes, causing sparks to fall.
Grishka was stunned, and then he respected her greatly and talked to her all night for life. Oh how.
Also, when my grandfather was working in Kolyma, someone managed to tell him that they would come for them at night and arrest the whole family. And the grandfather managed to quickly hide the whole family. And he left “on business”. I don’t know how it happened, but my grandfather never ended up in the camps...
And another fairly close relative of mine on my father’s side, something like a cousin or second cousin, was elevated to the rank of great martyr by the Russian Orthodox Church, because... was, it seems, if I’m not confused, a bishop and he was brutally tortured by the communists, demanding that he renounce everything that was sacred to him. But he did not renounce.
Oh, and also... When my grandfather on my father’s side was already very old, he suddenly discovered a second family and a daughter - almost the same age as my father. It turns out he lived half his life like this - for two families. We even communicated with these people for a while, but it didn’t work out very well. It’s good that my grandmother didn’t live, she loved him, my grandfather, very much.