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Imetegija Stepan: püha Permi Stefani kuju komi legendides
Copyright policy )Imetegija Stepan: püha Permi Stefani kuju komi legendides
The article compares the biography of St. Stephen of Perm, written by Epiphanius the Wise, with the stories about the miracle maker Stephen known in Komi folklore. The author explores the influences of Russian culture on Permian (Komi) culture by mediation of St. Stephen of Perm, and the association of folklore legends with the Christianisation of the Komi. The dialogue between the Russian Christian written tradition and the Komi pagan oral tradition, which was initiated by the Christianisation of the Komi at the end of the 14th century, was based on the philological activity of St. Stephen of Perm. It was him who translated into the Permian Komi language the main principles and concepts of Christian religion, which made the dialogue between Russian and Komi cultures possible. St. Stephen’s mission was complicated because he not only had to provide an accurate translation of Christian texts into another language, but also had to find and create meaning equivalents for Christian images in non-Christian tradition. St. Stephen of Perm became a key figure denoting the contact point of Russian and Komi traditions. In Russian tradition the acceptance of the Permian side was expressed in St. Stephen’s hagiology, which combines the biography of St. Stephen and the story of his journey to the Perm region. In Permian tradition St. Stephen and the events related to him are explained in folkloric texts about Christianisation.
Library of Congress Subject Headings: lcsh:Ethnology. Social and cultural anthropology lcsh:GN301-674
Microsoft Academic Graph classification: Folklore media_common.quotation_subject Art history Art media_common
Cultural Studies, St. Stephen of Perm, Christianisation, miracle maker Stephen, Anthropology, Komi legends, folklore, Epiphanius the Wise
Cultural Studies, St. Stephen of Perm, Christianisation, miracle maker Stephen, Anthropology, Komi legends, folklore, Epiphanius the Wise
Library of Congress Subject Headings: lcsh:Ethnology. Social and cultural anthropology lcsh:GN301-674
Microsoft Academic Graph classification: Folklore media_common.quotation_subject Art history Art media_common
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1 Jutustuse süžeed kasutas arhimandriit Makarios (1992: 8-25), samuti teised19. sajandi autorid. Teisest küljest teadis M. N. Mihhailov ka kirikuringkondade legendi teisi versioone. Vt Mihhailov 1851: 30-31, 52-53, 78-81 jne.
2 Vrd V. Proppi väiteid selle kohta et “žanrispetsiikfia seisneb selles, millist tegelikkust ta kajastab, milliste vahenditega seda tegelikkust kajastatakse, milline on sellele antud hinnang, milliseid suhtumisi tema suhtes väljendatakse ja kuidas seda tehakse” (Propp 1998: 337).
3 Huvitav, et raamatus Komi mütoloogia on semikuks nimetatud just suvistepühade eelne mälestamispäev - toimetaja märkus.
4 Keeld kasutada toiduks hobuse- ja oravaliha pärineb 14. sajandi kanoonilisest õigusest, kus toiduks keelatud loomade seas on nimetatud ka oravat ja hobust. Keelu rikkujaid ähvardas armulauast ilmajätmine neljaks aastaks (vt Fedotov 2001: 169).
Propp, Vladimir 1998. Legenda. Propp, Vladimir. Poetika fol'klora. Moskva: Labirint (http://vk.com/doc6752525_146205750?hash=c3eca80b046880442c&dl=f27c90312bee18 bb32 - 17. juuni 2014).
Rotšev, Juri 1985. Natsional'naia spetsifika komi predanii o chudi . Seriia preprintov “Nauchnye doklady”124. Syktyvkar: Izd-vo KFAN SSSR.
Sokolova, Vera 1984. Ob etnograficheskikh istokakh siuzhetov i obrazov predanii. Putilov, Boris (koost). Fol'klor i etnograifia: U etnogracfiheskikh istokov fol'klornykh siuzhetov i obrazov. Leningrad: Nauka, lk 132-137.
Žerebtsov, Igor 2001. Naselennye punkty Respubliki Komi: Istoriko-demogr. sprav.
Toporov, Vladimir 1983. Prostranstvo i tekst. Tsiv'ian, Tat'iana (vast. toim). Tekst: semantika i struktura. Moskva: Nauka, lk 227-284.
Turkin, Adol'f 1986. Toponimicheskii slovar' Komi ASSR. Syktyvkar: Komi knizhnoe izdatel'stvo.
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Citations provided by BIP!Popularity provided by BIP!The article compares the biography of St. Stephen of Perm, written by Epiphanius the Wise, with the stories about the miracle maker Stephen known in Komi folklore. The author explores the influences of Russian culture on Permian (Komi) culture by mediation of St. Stephen of Perm, and the association of folklore legends with the Christianisation of the Komi. The dialogue between the Russian Christian written tradition and the Komi pagan oral tradition, which was initiated by the Christianisation of the Komi at the end of the 14th century, was based on the philological activity of St. Stephen of Perm. It was him who translated into the Permian Komi language the main principles and concepts of Christian religion, which made the dialogue between Russian and Komi cultures possible. St. Stephen’s mission was complicated because he not only had to provide an accurate translation of Christian texts into another language, but also had to find and create meaning equivalents for Christian images in non-Christian tradition. St. Stephen of Perm became a key figure denoting the contact point of Russian and Komi traditions. In Russian tradition the acceptance of the Permian side was expressed in St. Stephen’s hagiology, which combines the biography of St. Stephen and the story of his journey to the Perm region. In Permian tradition St. Stephen and the events related to him are explained in folkloric texts about Christianisation.