Sergey Afonshin - tales and tales of the Nizhny Novgorod land.

Sergei Vasilievich Afonshin is known to the reader from the collections of fairy tales and legends “At the Blue Svetloyar”, “Sunny Tree”, published in Volgo-Vyatka book publishing house.

"Tales and Tales of the Nizhny Novgorod Land" - A new book Gorky writer, in love with his land, which gave birth to talented folk craftsmen, heroes of fairy tales and fairy tales. This is a book about Rus', about the heroism and courage of the Russian man, his love for the Motherland.

Sergey Afonshin
Tales and tales of the Nizhny Novgorod land

In memory of Dina's daughter

The Tale of the Furious Deer

Nothing is recorded about this story. Apparently, the holy fathers-monks made a mistake here or did not have time due to lack of time. They are in vain. To ignore such matters and cases without attention is all that matters to keep people without sweet pies.

From old books it is known how during the campaign of the formidable Tsar Ivan against Kazan, wild animals - elk and deer - were used as food for the army. All the warriors gained strength from wild meat, became twice as brave, and therefore did not dig around Kazan for a long time. This is not surprising, you can believe it. But who obtained those wild animals for the army, nothing is said about that.

If I tell you without concealment, this is how it happened. Halfway to the kingdom of Kazan, the tsar’s governors dispatched a dozen eager archers so that, along the way, they would get fresh food for the table for the tsar, the governors and the boyars. It was the end of summer, and in the old-fashioned way, on Dormition Day, all the deer - both elk and antlered - gained wild strength and courage, walked tirelessly through the forests and, at special combat areas, furiously beat the ground with their hoofs, challenging the enemy to battle. At this time, it is not difficult for an experienced hunter to catch an animal. Only those twelve Moscow bearded men walked in vain through the forest with arquebuses, did not see or hear anything. In the end, they ran into a teenage boy who was sitting in the forest by a fire, frying a moose lip in pieces on a twig. The archers sat down by the fire, and the guy treated them to a hearty elk meal. They ate and asked:

Where is the whole carcass?

But your people snatched it up and trashed it! Who doesn't want fresh food?

The royal people became envious that the teenager with a bow and arrow was more dexterous and more savvy than them, and they began to ask how he hunted deer. But the guy didn’t blurt out his secret, he said one thing:

Apparently you don’t know how to bray like a cow!

The archers looked at each other, did not understand anything and dragged the teenager to the royal tents. The boyars and bearded governors came out of the tents, and one was young, but more formidable than everyone else, in battle armor. The oldest governor began to ask the teenager what family and tribe he was, and if he was a slave, then what boyar. The guy replied to this that he grew up near Nizhny Novgorod, he didn’t remember his father and mother, the Kholodaev tribe, the Golodaev clan. So the people call him - “Go cold, go hungry, walk through the forests.” With a bow and arrow he obtains food for himself and good people doesn't forget. Then the bearded governor asked:

Why do you forget your king? It wouldn’t be a bad idea to get some fresh food for the royal table!

Kholoday-Goloday was surprised:

Why should the king lie on his side? Let him learn to roar like a cow, the fresh thing will come to him on its own. And when the night sits on the fire, the game will seem sweeter!

Okay, the king will try to roar like a deer, if only he had someone to learn from!

And he immediately ordered the horses to be saddled and to get ready for the elk hunt. So the teenager took the tsar hunting in the forests of Nizhny Novgorod. Before reaching the designated place, they left the horses with the guards, and they themselves went on foot through the swamp, to a wild pine mane. There Kholodai-Golodai found a moose den, set up an ambush for two, sat the king next to him and, while it was dark, began to teach him how to lure elk deer and how to cluck a moose cow. He squeezes his throat with his hands and groans wildly: “Oh! Oh!” - like a moose cow clucks. Then he says to the king:

Well, now you, boyar, try it!

Tsar Ivan began to groan as a moose cow, but something turned out badly. Goloday-Goloday was angry:

What a buffoon's head! You're not groaning like a goose, but like a moose!

And again he taught the king to lure the elk deer. By nightfall the king learned to roar as a moose no worse than Golodai!

Both sat quietly, waiting for the appointed time. So the teenager asks quietly:

Boyar, are you even old?

Twenty-two days passed on Midsummer.

Wow! And I'm sixteen or a little younger. Almost the same year!

When it got completely dark, the moon rose above the forest, and the swamp was shrouded in fog, and the pine mane seemed like an island in the white sea. They sat quietly. As soon as Tsar Ivan stirred up, Goloday pushed him in the side and threatened him with his fist:

Sit down, boyar, quietly, don’t stir!

They waited like this until midnight, when knocking and crackling sounds were heard in different directions, as if someone was breaking branches and knocking on trees. Here Goloday-Goloday lightly pushed the king in the side:

Mani, boyar!

The Tsar of All Rus' began to groan and roar like a cow. Nothing, good, it worked out very similar! When they groaned alternately, then Tsar Ivan, then Goloday-Goloday, a terrible elk with huge horns came out of the fog onto his mane. He stopped at the field, sniffed, listened, and began to dig and beat the ground with his hooves. The earth began to hum as if alive, and the eyes of the animals shone with different lights during the moon. And the elk became so enraged, challenging the enemy to mortal combat, that the king, out of habit, felt terrified. He grabbed his gifted English arquebus and recklessly fired. The beast froze, became wary, looking for the enemy with its eyes and ears. Then the boy Goloday pulled his bow tight, the bowstring snapped and the arrow trembled, piercing the elk’s heart. The elk's legs trembled and, sighing noisily, he fell onto the white moss.

Immediately, in the light of the moon, the hunter began to skin his prey, and said to the king:

Necha, boyar, sit idle, get the flint, make a fire!

The formidable Tsar Ivan rummaged through his pockets - there was no flint!

What kind of a warrior are you, going against the Tatars without flint! - Goloday chided and quickly lit a fire. Then he cut the moose lip into pieces, stuck it into twigs and asked:

Is there any salt, boyar?

But the king had no salt in his pockets.

What kind of hunter are you without salt?

Golodai took a rag from his bag, poured the remaining salt onto the royal food and began to fry it.

And then the sun rose, warmed up, and Tsar Ivan fell asleep by the fire on the white moss. And he had a strange dream. As if he surrounded the capital of the Kazan kingdom with his army. Russian warriors are beating their heads against the walls of Kazan, and their helmets are buzzing and ringing with bells. And the Tatars from the fortress walls bare their teeth, mock, cackle and neigh like a horse. Suddenly, out of the gray fog that floated like a cloud over the banks of the Volga, a forged deer appeared, so big that the whole of Kazan was under its belly. How that elk began to furiously beat with its hooves and gore with its horns, and the stones of the fortress, palaces and mosques, khans and khanshas, ​​Murzas and warriors flew to the sky!

Tsar Ivan woke up joyful, and when he ate fried elk from the coals and elk lips from the spit, he felt unprecedented strength and vigor in himself and said that he had never eaten such food on holidays. And on the same day, returning to the tents, the king made Golodai senior over all the royal hunters, ordered to obey him in everything, to learn to lure elk and horned animals in order to feed the warriors with furious animal meat all the way to Kazan. Things went really well here. The army moved forward, and the eager archers under the command of Golodai hunted dogs and deer. Soon all the warriors, having eaten plenty of fresh food, recovered in strength and spirit and, having arrived near Kazan, did not hesitate for a long time and on the autumn day of the veil they took it by storm in one go. This is how the dream of the formidable Tsar Ivan came true. The furious Nizhny Novgorod pike scattered with his horns and trampled the enemy fortress to the ground with his feet.

After the victory over the Kazan khans, on way back to Moscow, Tsar Ivan Nizhny Novgorod stopped by, and the Moscow boyars arrived there to greet and praise the Tsar in victory. And a great feast began in the capital of the land of Nizovsky. At the beginning of the feast, the king came to his senses, remembered about Cold-Hungry and ordered to find him. And when they found him and brought him, he sat him down at the table next to him. The boyars and the royal servants had a hard time with this. The hunter did not know that to the common man Near strong of the world sitting is not a joy, but happiness comes out.

On February 1, 1984, a member of the Writers' Union, writer and storyteller Sergei Vasilyevich Afonshin passed away. He was born into the family of peasant Vasily Alekseevich Afonshin on October 29, 1908 in the village. Vladimirsky Voskresensky district Nizhny Novgorod region, next to the famous lake Svetloyar, which kept legends about the invisible city of Kitezh. The mother of the writer Afonshina (Saltanova), Maria Fillipovna, died in 1920, when Sergei Vasilyevich was 12 years old. He began his studies at the Vladimir elementary school (from 1916 to 1920), and graduated from the Semenovskaya secondary school of the 2nd level with a pedagogical focus, and taught all his life.

He worked in Korelskaya, Zubovskaya, Elfimovskaya, Plyukhinskaya, Chernozerskaya primary schools. Since childhood, Afonshin plunged into the pure spring of folk poetry and devoted a lot of time to studying history native land, was always interested in the peculiarities of life and way of life of the inhabitants of the forest Trans-Volga region. From a young age I tried to remember everything that passed from mouth to mouth, from generation to generation,

In July 1941, Afonshin was drafted into the active army and participated in the battles of the Second World War. He was awarded the Order of the Red Star, the medal “For Military Merit” and others. After the Victory, Sergei Vasilievich returned to his homeland and in the fall of 1945 he again began teaching classes at the Chernozersk school, where he worked with his wife Anna Vasilievna until his retirement. He was elected as a deputy of the village council.

S. V. Afonshin began to actively engage in literary creativity from the early 60s, his first works were published in district and regional newspapers. These were articles, stories, fairy tales, essays. Great joy Afonshin’s first book of fairy tales was “The Solar Tree,” which was published by the Volgo-Vyatka book publishing house in 1971. Since then, several collections of legends, tales and tales of Sergei Vasilyevich have been published in Nizhny Novgorod and Moscow.

In 1980 he was admitted to the Writers' Union as a mature talented master, like a writer with his own special fairy world, original vernacular. The pinnacle of his mastery were two collections published in 1981, “Legends and Tales of the Forest Side” and “Gorodets Gingerbread”. These were the last publications during the life of Sergei Vasilyevich.

The house where the writer was born has not been preserved due to the passage of time, but the other one, where Afonshin lived at the end of his life and where he wrote many wonderful fairy tales and stories, although it passed to other owners, still stands on the very edge of the village. looks out through its windows onto a free wide field and onto Lake Svetloyar

But, among other things, Afonshin was also an avid hunter, a traveler through the Trans-Volga and Wet-Luga forests, rivers, and fields. Your impressions and observations about native nature, which he dearly loved and deeply understood, Sergei Vasilyevich transferred to many pages of his books. His “The Tale of Olenka”, “Where Woodpeckers Get Their Red Caps”, “How a Pine Tree Saved Elk Calfs” have long been and deservedly loved not only by the children for whom these books were written, but also by adults. So they are bright, pure and kind.

After all, the land of Nizhny Novgorod is full of extraordinary secrets and stories, “the land of legends and tales, abandoned and forgotten. These are the most expensive treasures, but you just need to be able to see them. Like precious gemstones, they must be lifted, cleared of waste rock, skillfully polished and faceted, so that each face sparkles with the lights of people’s ingenuity, honor, kindness and courage,” wrote Sergei Vasilyevich in one of his works, as a parting testament to his fellow writers. The writer himself succeeded well in this in his tales and tales, probably because he did not go to distant lands in search of plots for his books, he took them here, in his native land. In love with my land, thoroughly studied natural phenomena and the life of the inhabitants of forests and rivers.

He paid special attention to studying the history of the Kerzhak region, the peculiarities of life, the way of life, and the traditions of its inhabitants. Well versed in toponymy, linguistic features residents of various villages in Nizhny Novgorod. They say that Sergei Vasilyevich could immediately find out from a conversation in which village a person lived. And this is very rare quality writer.

All this later helped him become a wonderful writer and storyteller. Although, it must be said that this is quite rare and complex genre literature, and storytellers can be counted on one hand: P. Bazhov, B. Shergin, and our fellow countryman S.V. Afonshin.

The pinnacle of the writer’s skill are the collections “Legends and Tales of the Nizhny Novgorod Land” and “Gorodets Gingerbread”, although the books are designed in a discreet manner, unlike modern books in bright glossy covers, they are much richer in content, more interesting in topics, dear to us because they are based on the history of our region.

“About Semyon the Spooner” is a tale about the history of the city of Semenov, or rather one of the legends about the name of “the capital of the famous Kerzhen forests.” After all, there are several versions regarding the name Semenov, and Sergei Vasilyevich, in his own poetic way, spoke about the life of Semyon the spooner, his wife Katerina, and his daughter Avdotka.

The Legend of Kerzheyan. When I read this work, I was overcome by some incomprehensible excitement, even fear, so strong in the degree of its impact is this legend: everything is so mysterious, bewitching about the mistress of the Wild River.

The writer himself lived 30 years and three years, as in a fairy tale, on the banks of Kerzhenets in a hut facing the forest with its back to the river in front, and could look into this depth of Kerzhenets antiquity. “Many centuries before me, a Neolithic man probably lived in this place. It was he who left here flint axes, scrapers and arrowheads, which I found under the river bank and in my garden. Only the treasure with the decorations of the mistress of the Wild River was never found. One of the scrapers is described in “The Tale of Kerzhenets,” wrote Sergei Vasilyevich in the afterword “The Land of Legends and Tales.”

“The Tale of the Carpenter Evlak” tells about the life of a monastery monastery, of which many were scattered in the ancient times in the dense dense forests of Kerzhensk. The main one in the monastery is Mother Macrida - imperious and strict, all the novices were afraid of her anger and obeyed her in everything. It became a bit difficult for the abbess to look after the hermits in her cells, but it wasn’t any easier to look after herself. I’m only thirty years old, I should still be alive and living in the world, with youth glowing, and not yearning for a hermit in a monastery. But the tempter demon does not sit idle and invents all temptations and arranges tricks.”

So for Mother Superior Makrida he came up with a trap, and Makrida loved it. Evlakha is a carpenter, a mare’s son, and the white light became not pleasant to the strict abbess, she completely lost her head, the cell attendants marveled at the behavior of their strict mother Makrida. “She shed many tears in her cell, changed her mind a lot, but after going through many trials, love defeated them.

If we can say about these works of Afonshin that somewhere this is the writer’s invention, somewhere a story heard from old-timers, then about “The Tale of the Gorodets Gingerbread” we can say with confidence that from a historical point of view you can’t find fault here, it’s almost a documentary narrative. But nevertheless, Afonshin brings his own vision without distorting the essence of the relationship between Nikon and Avaakum and Tsar Alexei Mikhailovich.

Reading Afonshin’s works, you are amazed at his language, so original, colorful and capacious.

This is how his friend and student V. Kazakov recalls one of his meetings with the writer.

I remember I came on vacation, we met. We walked around the area, talked about everything, and then said to him: “Sergei Vasilyevich, and you have already become famous.” You never know - a writer.

Vasyutka, everything is empty for now. A man from the Writers' Union was visiting me and he told me a lot, and I realized: I don't work enough on the word, on the word, on the thought. Good suggestion"

Sergei Vasilievich was seriously studying creative work. Knowledge of human psychology, the essence of nature, and the intricacies of history are transformed into capacious thoughts and combined into legends, fairy tales, and fairy tales. They reveal a master of high words.

His works, which personify the past, social events, characteristic actions of people, and natural phenomena invisible to an outsider, are distinguished by their irrefutable authenticity. And yet, in literary works Afonshina – high information richness, great artistic and moral value

Sergei Vasilievich looks at the epoch-making origins of the cities of Gorodets, N. Novgorod, Semenov, the names of farmsteads (Horse), villages, rivers, lakes (Nastin Yar) - “The Tale of the Swan Nastasya” of the mountains - all this historical searches writer.

One more book by the writer cannot but be mentioned.

“At the blue Svetloyar” - this book was published by the Volgo-Vyatka book publishing house in 1972.

As Y. Adrianov writes: “It was a frank discovery for Russian literature. The land from which Melnikov-Pechersky, M. Prishvin and other writers of the highest caliber of talent collected “their honey” - this land suddenly opened up with new colors.” “There is no doubt that the book “At the Blue Svetloyar” immediately determined the significance of the works of the Volga resident. Even, I would say, “from Kitezh,” because a reflection of the Kitezh legend lies in all of his work. This book did not appear by chance in the writer’s work. After all, Sergei Vasilyevich was born next to the famous Lake Svetloyar, in the village of Vladimir. The subtitle to the book describes “nine Trans-Volga legends.” One of them, “The Tale of the Governor Khorobroy,” tells about the legendary Kitezh-grad, about its brave governor Procopius Khorobry, who at the cost of his life saved Kitezh-grad from Khan Kibelek.

And the swan wife and son Zosimushka turned into a yazikha of unprecedented beauty with a small ide-cub, and these yazykha and yazykha were so trusting that they often swam to the shore of the bright lake, as if they wanted to say a word. People began to say that it was only the princess-voivode and the prince who survived only in a different form. Apparently the earth and sky heard the voice of Procopius the Good.

Among the shifting floodplain, the secret forest river Kibelek runs past Lake Svetloyar. underground water here it asks for the light. The marshy banks highlight like a dome, breaking through like a fontanel behind the keys. In the old days they said about such places: “It was the adversary Kibelek with his army that was swollen by the holy water!” And juniper crosses or resinous columns stood near the riffles above the springs. And now there are still some simple monuments of antiquity on that river. Yes, there is a legend about how Khan Kibelek and his soldiers were swollen by the city of Kitezh water.

Sergei Vasilyevich sang with the power of his talent the beauty of the nature of his native places, in his own way he conveyed wisdom to us folk legends and tales that he heard about from old-timers. In his works, the poet of the forest Trans-Volga region poetically and sublimely talks about our history, about the heroic past of our region and its crafts, about the nobility of the common people."

A tale is a unique literary and artistic orientation toward an oral monologue of a narrative type; it is an artistic imitation monologue speech, which, embodying a narrative plot, seems to be constructed in the order of its direct speaking.

Vinogradov distinguishes (like Eikhenbaum and Tynyanov) two types: 1) a tale attached to the image of a person or its nominative substitute, 2) a tale coming from the author’s “I”. If in the first type the “illusion of everyday life” is created, the “amplitude of lexical fluctuations” is narrowed, and the stylistic movement is limited by a certain linguistic consciousness, which reflects social life, then in the second type the tale is “combined from the constructions of different book genres and tale-dialectical elements” , which is associated with the transformation of the writer into different stylistic masks.

A tale is a text of a narrator (no matter what degree, i.e. primary, secondary or tertiary narrator), and not a text of a character. This basic definition excludes from the realm of skaz all semantic-stylistic phenomena that originate from the character’s text, whether based on the “infection” of the narrator with the style of the hero (or the narrated environment) or the reproduction of certain features of his speech. In the skaz, the emphasis is on the pole of the narrator . Of course, a character can act as a secondary or tertiary narrator, but then the tale reflects the style of the narrator, and not the narrated authority.

1. A characteristic tale, motivated by the image of a narrator, whose point of view controls the entire narrative.

2. An ornamental tale, reflecting not just the narrator’s appearance, but a whole range of voices and masks and not referring to any personal narrative authority.

Only the first, “classical” type lends itself to any precise description. The second type exists only against the background of the first as a range of various deviations resulting from the imposition of ornamental texture on the narrative text.

Sergey Vasilievich Afonshin is a retired teacher. Village correspondent of the regional newspaper. He understood people, knew life well, was in love with nature, and mastered the rich folk language.

But Sergei Vasilyevich was born a writer and storyteller. He had a natural flair for the miraculous, the “magical.” He often sat down on the black editorial sofa and said dreamily: “I wrote a fairy tale.” It’s a good fairy tale, you’ll like it,” and he smiled slyly and naively at the same time.

His talent, like a ripe fetus in its mother’s womb, persistently made its way to the light. And he made his way - a writer was born. Original. Afonshin's tales and tales quickly found their readers. Books began to come out. The only pity is that he was given little time for his “second life” as a writer. I wish a writer would have been born in it sooner

I said this and thought: would a writer-storyteller have turned out without his “first life” - the teacher’s life? Without for long years spent in the forested Chernozerye region, where he taught children, without the epic places of Prikerzhenye?

Childbirth can be helped. But no more - the fruit must ripen. The same is probably true with talent.

The word phraseology comes from 2 Greek. The word “phrasie” is “expression” and logos is “teaching”. This term also refers to the entire composition of such expressions in the language.

Phraseologism, phraseological unit, is the general name for semantically non-free combinations of words that are not produced in speech (as syntactic structures similar in form - phrases or sentences), but are reproduced in it in a socially assigned stable relationship between semantic content and a certain lexical content. grammatical composition. Semantic shifts and meanings of lexical components, stability and reproducibility are interrelated, universal and features phraseological units.

Among phraseological units of the Russian language, approximately 300 phraseological units (with an open list) have the meaning of a qualitative assessment of a person’s actions and behavior. Phraseologisms of this type are the object of our study. They are considered from the point of view of semantic characteristics, categorical meaning and systemic connections. The categorical meaning of the phraseological units included in this group is different: some (the majority of them) are equal in meaning to the verb, for example, to give pepper (whom) to punish, making one feel one’s strength, power,” others (there are only fifteen of them) in their own way grammatical meaning correspond to an adverb, for example: sit, stand like a stump - “motionless, meaningless, indifferent.”

Many phraseological units characterized by categorical polysemy, can develop independently of the phenomenon of polysemy in the proper sense. Phrases with the general semantics of “qualitative assessment of a person’s actions and behavior” can be grouped into a narrower group semantically subgroups.

1. Phraseologisms characterizing a person’s actions based on his relationships and connections with environment, as a team: walk, stand on their hind legs - “serve, serve.”

Within this group, the following semantic categories are distinguished: a) phraseological units that characterize the behavior of a person occupying a dependent position in society, such as: bend your back - humiliate yourself, ingratiate yourself, cringe.

B) phraseological units characterizing the appearance of anger, a person’s dissatisfaction with something, such as: throwing thunder and lightning - scolding someone, speaking angrily, irritably.

C) phraseological units characterizing the behavior of a person who does not have own opinion, such as: sing from someone else’s voice, dance to the tune (whose) - “to act, behave as someone pleases.

2. Phraseologisms that characterize the manner of verbal communication: twirl, twist the ox “talk, talk nonsense. 27 such phraseological units were discovered. Within the subgroup, phraseological units can be combined into three semantic categories: A) phraseological units with the meaning of “reluctance to engage in a conversation like: bite, bite your tongue” - “shut up.”

B) phraseological units that characterize the manner of conducting a conversation such as: pulling the cat by the tail - tedious, speaking slowly.

C) phraseological units that characterize the content of a conversation (usually from the negative side), such as: talk nonsense, nonsense, nonsense - talk, write, etc. stupidity

3rd Phraseologisms characterizing a person’s attitude to work, his work: rolling up his sleeves - diligently, diligently, energetically (to do something) 28 such phraseological units were found. Within this subgroup, two semantic categories are distinguished: a) phraseological units characterizing great diligence, stress in work , type: spinning (spinning and spinning) like a squirrel in a wheel - to be in constant troubles, activities, worries; in the sweat of your brow - with great zeal b) phraseological units characterizing idleness or dishonest attitude towards work, such as: spit at the ceiling - do nothing at all, kick back, mess around carelessly - carelessly somehow (do something).

4. Phraseological units characterizing a person’s mental state, which manifests itself externally, in his behavior, such as: like an aspen leaf trembling, shaking - very strongly (trembling, shaking usually from excitement, fear, etc. 12 such phraseological units were found. In In this subgroup, two semantic categories are distinguished: a) phraseological units with the meaning “to be able to control oneself, to maintain self-control,” such as: to control oneself, to be able to control oneself; b) phraseological units with the meaning “outwardly show your feelings”, such as: holding on to your stomach (tummies) - rolling with laughter, laughing hard.

5. Phraseologisms that characterize the manner of visual or auditory perception, such as: to sharpen your eyes (at whom, at what) - to look carefully, warily at someone or at something. 18 such phraseological units were found.

Phraseologisms of the Russian language may differ in their grammatical structure. According to their grammatical structure, they can be divided into two main categories. The first category consists of phraseological units that have the grammatical structure of a sentence, for example: the grandmother said in two. The second category is phraseological units with the structure of the phrase: sit in a galosh.

Phraseologisms with sentence structure are less numerous in the Russian language.

Phraseologisms with a phrase structure differ in what parts of speech they include and which word is grammatically main in them. Based on the grammatically main word, two types of phraseological units are distinguished: nominal and verbal.

In nominal phraseological units, the grammatically dominant main word is often the entire noun:

However, there are phraseological units whose grammatically main word is an adjective: easy-going.

Verbal phraseological units include a verb as a grammatically main word plus a noun or adverb, for example: trump, make a mess, see through.

Phraseologisms with a phrase structure are adjacent to phraseological units that contain words connected by a coordinating connection: neither fish nor fowl.

Phraseological combinations are phrases in which there are words with both free and bound meanings. In them, words with non-free meanings perform semantic substitution, replacement, for example; sudden death - " sudden death", break your nose - "break your nose."

Phraseologisms of the Russian language are most often unambiguous, that is, they are used with one constant meaning. So, phraseological units have only one meaning - “quickly”.

This was first noticed by Viktor Vladimirovich Vinogradov, whose semantic classification of phraseological units is now generally accepted. According to this classification, all phraseological units are divided into 3 categories: phraseological adhesions, phraseological unities, phraseological combinations.

Phraseological fusions are absolutely indivisible phraseological units, the meaning of which does not at all depend on the lexical composition, on the meanings of the components and is as conditional and arbitrary as the meaning of an unmotivated word-sign.

The close semantic cohesion of the components of phraseological adhesions can be fixed and maintained by a number of conditions:

1) the presence of unclear outdated words- goof;

2) the presence of grammatical archaisms - carelessly

3) the absence within the phraseological fusion of a living syntactic connection between words - than light.

Phraseological unities, like phraseological fusions, are semantically indivisible, but in them the holistic meaning is motivated by the meaning of the constituent words.

The words that make up them can also have a direct meaning, for example: reel in fishing rods. Their parts can be separated by other words.

However, many phraseological units have two or even more meanings. For example, the phraseological unit gather strength has two meanings:

1) “gain strength while resting”, 2) “overcome fear and decide to do something”

2) “overcome fear and decide to do something.”

The difference in meaning of a phraseological unit is manifested in its compatibility with words.

As in vocabulary, in phraseology the phenomenon of homonymy is closely related to polysemy. If between different meanings There is no connection between phraseological units consisting of the same words, then these phraseological units are recognized as homonyms.

Phraseologisms-homonyms can arise on the basis of various phenomena. The first way is when the initial object is the same, but its characteristics are different. Thus, two phraseological units, completely different in meaning, arose in the Russian language in connection with the image of a rooster: let the rooster - “play the melody falsely, sing the wrong sound” and “let the rooster” - “set it on fire.”

In Russian, the same meaning can be expressed not only by different words, but also by different phraseological units. For example: “it’s dark” - you can’t see anything, it’s pitch black, even if you poke out your eyes. Such phraseological units form a synonymous series in the language.

Phraseologisms-synonyms can differ in shades of meaning or completely coincide in meaning.

They can be the same in grammatical structure or different, which makes them different from lexical synonyms.

Between phraseological units of the Russian language, as well as between words, there are relations of antonymy. Phraseologisms-antonyms are those that are opposite in meaning. Phraseologisms-antonyms characterize the phenomenon on the one hand, but are opposite. They may consist of different words or have some identical words in their composition (with a light heart - with a heavy heart, to live by your own mind - to live by someone else's mind).

All phraseological units of the Russian language can be divided by origin into two groups: phraseological units of Russian origin and borrowed ones.

The overwhelming majority of Russian phraseological units originated in the Russian language itself or were inherited by the Russian language from its ancestor language. These are: a disservice, seven spans in the forehead and much more.

Every craft in Rus' left its mark in Russian phraseology. New professions gave new phraseological units.

Borrowed phraseological units are divided into those borrowed from Old Church Slavonic and borrowings from Western European languages.

Old Church Slavonic phraseological units became entrenched in the Russian language after the introduction of Christianity. Most often they are bookish in nature.

Phraseologisms borrowed from Western European languages ​​include the most ancient borrowings from Latin or ancient Greek (for example, from Latin: terra incognita - “something unknown”, literally - “unknown land”). More recent borrowings are from French, German, English languages(“bluestocking” - “about a woman who has lost her femininity and is engaged only in scientific affairs”).

Among the borrowed phraseological units, a distinction is made between “pure” borrowings, that is, without translation, and phraseological tracings. When borrowing without translation, the original sound of the phraseological unit is preserved. native language(terra incognita), when tracing, word-by-word translation is used with the corresponding words of the Russian language, therefore such phraseological units do not outwardly differ from original Russian ones, for example, blue stocking (from English), remain silent (from Latin).

A significant number of phraseological units are borrowed from ancient Greek mythology.

A Tale of a Lucky Horseshoe.

Things didn’t get out of hand – I

As if they sank into the water – I

Like I was nodding off – I

Shoe on all four legs – I

The Tale of the White Stone Tower.

We worked hand in hand - I

Grab Tight – I

About Spoon Seeds.

Shake your wallet – I

Don't let it out of your eyes – I

Gorodets gingerbread.

Start talking with your teeth – I

Fool your head – I

At the blue Svetloyar.

Relieves illness as if by hand – II

Compress from the world – II

Batu's evil horse.

The soul has gone to hell - I

Grown to my heart – I

Talyanka Bogomaz.

The illness disappeared as if by hand - II

To live from the light – II

Singing clock.

No trace - I

The memory of Afonshin is sacredly preserved by his fellow countrymen.

In the village of Vladimirsky, Voskresensky district, annual celebrations are held to mark the anniversary of the birth of fellow countryman Sergei Afonshin.

Employees of the district administration, rural administration and writers from Nizhny Novgorod who came to the holiday visited the local cemetery and bowed to the writer’s grave, and then went to his house. Afonshin lived here for more than ten years.

It was on this house that it was opened Memorial plaque– for the Russian outback, the province, the event is unusual and even surprising. On grand opening fellow villagers and people who knew the writer closely, the head of local government of the Voskresensky district V. Privalov, writers L. Kalinina, V. Zhishltsov said many kind words about his modesty, goodwill, and non-covetousness. Poems dedicated to Afonshin were read.

The celebrations ended in rural school, where Nizhny Novgorod writers performed for children. They presented the school with their books, sets of the Nizhny Novgorod magazine and the Orthodox almanac Vertical. Children dressed up in wonderful Russian clothes National costumes, played one of Afonshin’s fairy tales in front of the guests. And on October 31, a concert took place in the district cultural center dedicated to memory Sergei Vasilievich. That evening, people who remembered Afonshin, his like-minded people and fellow villagers from the villages of Rustai and Vladimirskoye gathered in the hall.

The Semenovites can be called happy people, because it is not so often that our land gives birth to storytellers: Bazhov, Pisakhov, Shergin and, along with them, Afonshin. Afonshin wrote his works already in adulthood, when people begin to take stock of their lives and think seriously about universal human problems. This is probably why Afonshin’s fairy tales are read with great interest. Throughout the anniversary year, not only teachers, but also students worked on researching the storyteller’s work. And the museum opened an exhibition “And everything is wonderful for us in it,” dedicated to Afonshin.

We, lyceum students, studying not only the textbook classics, but also the works of local authors, turn to its legends and tales, because this is truly a huge storehouse of knowledge and discoveries. But Afonshin’s talent was not immediately appreciated in his small homeland, which he sincerely considered the Semyonovsky district to be. His fame as a writer came to us more from regional center, and then from Moscow. “When his tales reached Moscow, the capital’s experts were delighted - after Melnikov-Pechorsky they had never heard of anything like this, as if Afonshin had opened up a protected region to readers,” wrote in Gorkovskaya Pravda on the occasion of the writer’s 80th birthday Gorky literary critic V. Kharchev.

Now fame has firmly established itself in the small homeland of the original writer. It is rightly said that big things are better seen from a distance.

“For all the troubles, deprivations and persecutions from the tsar, for the selfless transfer of a good and useful craft to the people, the land itself and the people, without saying a word, remembered his name for a long time,” this is how the master of words ends his tale “About Semyon the Spooner.”

This is how I want to end my reflection on the Master himself.

In the last century, twentieth, once

Afonshin appeared - a poet,

And he survived the war twice

He won many victories.

He was not young, but very talented,

He wrote tales and fairy tales without difficulty.

Life ended, as always, suddenly,

Carrying away the years.

He was often unlucky, but still

He worked, lived and created,

It’s not good for us to forget him:

He didn’t live his life in vain.

He will be in our memory for a long time,

He will never be forgotten

Everything he created is beautiful, like the Volga,

Endless, like the steppe and meadows.

Sergei Vasilievich Afonshin (1908–1984) was born in the village. Vladimirsky Makaryevsky district Nizhny Novgorod province October 29, 1908 in the family of a peasant carpenter. As a child, the boy listened to the stories of his grandmother, a former serf. Here, near the legendary Lake Svetloyar, he absorbed all the poetry of nature and the history of these places. The future writer began his studies in Vladimirsky elementary school in 1916, and in...

Sergei Vasilievich Afonshin (1908–1984) was born in the village. Vladimirsky, Makarevsky district, Nizhny Novgorod province, on October 29, 1908, in the family of a peasant carpenter. As a child, the boy listened to the stories of his grandmother, a former serf. Here, near the legendary Lake Svetloyar, he absorbed all the poetry of nature and the history of these places. The future writer began his studies in Vladimirsky elementary school in 1916, and in 1927 he graduated from Semenovskaya high school with a pedagogical bias.
After graduating from school, the young teacher’s career began. Sergei Vasilyevich worked in many schools in the Semenovsky district, studied social work, participated in the organization of the collective farm, worked as the executive secretary of the Koverninsky regional newspaper. He met Anna Vasilyevna Grishina, who became his wife and assistant in all his endeavors.
In September 1934, he was appointed as a teacher at the Chernoozersk elementary school (Semyonovsky district). The school was small, students came from nearby villages, and Afonshin brought children from across the river by boat. Each lesson began with a tale or tale about nature.
In 1941 S.V. Afonshin went to the front. In 1942, he completed courses for commanders and radio specialists. He fought in the topogruppe as a rack-and-pinion measurer, and was demobilized from the war in the Latvian year of Dundaga in 1945. He was awarded the order"Red Star" and the medal "For Military Merit".
A short story about battle path S.V. We find Afonshin in his autobiographical notes “Man from the Neolithic”.
During the war, Sergei Vasilyevich was shell-shocked, which affected his hearing. Even with a hearing aid, Afonshin put his palm to his ear and asked his interlocutor again. And at home a blow awaited him - he died from complications after a cold only daughter Dina.
But life went on. Returning to the village of Chernoozerye, Sergei Vasilyevich immediately took up teaching work, began writing and collaborating with newspapers. Afonshin began publishing his works in district and then regional newspapers: “ Lenin's way"(city Semenov), "Borskaya Pravda", "Gorkovskaya Pravda".
One of Sergei Vasilyevich’s main hobbies was hunting. He preferred to chase hares with hounds, and more than once went after a bear. He loved to fish, took a lot of photographs, knew his way around the forest well, knew all the mushroom and berry places. His fellow villagers considered him an eccentric; few took his writing seriously, but as a teacher, an avid hunter and fisherman, they respected him.
He lived in Chernoozerie until 1962. When the school was closed because there was no one to teach, he moved to live in the village of Rustai. Here he was elected to the village council and appointed public inspector of environmental protection. In 1964, S.V. Afonshin finished pedagogical activity, began to write seriously. In the 70s, his first books were published: a book of fairy tales “The Solar Tree” and a collection of Trans-Volga legends “At the Blue Svetloyar”. In 1980 S.V. Afonshin was admitted to the Writers' Union. In just 10 years creative writing he published 9 books.
In the early 80s S.V. Afonshin became seriously ill and died on February 1, 1984 in the city of Semenov. Sergei Vasilyevich was buried in his homeland, in the village of Vladimir, near the blue Svetloyar, the legendary city of Kitezh. Often true recognition comes to a person only after his death. The words of Sergei Vasilyevich turned out to be prophetic: “They will talk about me, but it’s too late, I won’t live long enough.” Every year admirers of his talent come to his grave, poets dedicate their poems to him. The famous Nizhny Novgorod poet Yuri Adrianov called Afonshin “the last resident of the city of Kitezh.”

On our book website you can download books by the author Sergey Vasilyevich Afonshin in a variety of formats (epub, fb2, pdf, txt and many others). You can also read books online and for free on any device - iPad, iPhone, Android tablet, or on any specialized e-reader. Digital library BookGuide offers literature by Sergey Vasilievich Afonshin according to popularity among users.

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"Centralized library system" of Sormovsky district of Nizhny Novgorod

News & Events

Dear readers!

One of the most significant events of the coming year of history is the 200th anniversary of the victory in the Great Patriotic War 1812. Anyone who wants to know more about the heroes of that great era, we invite you to meet virtual exhibition-gallery "About the heroes of bygone times...".

We invite everyone who is interested in history, who cares about the events of that heroic era, to supplement the exhibition with their creative works. These could be reviews, drawings, poems. Bring your works to the children's libraries of the MKUK Central Library System of the Sormovsky district.

Dear readers!

More recently, in the Central Regional Library named after. On May 1, services for the visually impaired began. For this category of readers, 170 audiobooks and 26 titles of books printed in Braille were purchased.

Responding to requests from blind people, it was decided to replenish the library’s collections with audiobooks and publications using the Braille method. Readers are offered literary creations for every taste. These are books on natural and humanities, culture and art, teaching aids, dictionaries and reference books, collections for children, classics of Russian and foreign literature, modern prose.

Librarians appeal to all Sormovich residents with a request to convey information about services for the visually impaired to people of this category.

For audiobooks you can come to any Sormovskaya library library system. But publications in the Braille system will be available only to readers of the Central Regional Library named after. 1st of May.

Dear readers!

Russian President Dmitry Medvedev declared 2012 the Year of Russian history. What does the history of the fatherland mean for modern man? Is this the glorious past of our Motherland or memories of past events distorted by time? We invite you to take part in the survey "The Library in the Context of the Year of Russian History". By answering the questions in the questionnaire, you will help us determine the role of the library in creating a stable interest among readers in Russian history.

The theme of love is one of the most popular in Russian and world literature. Those deep feelings that the heroes of the author’s works experience have always been a standard and a subject of admiration for us, readers. And so, on the eve of the holiday that we all love so much - Valentine's Day - we invite you to compose Top 10 literary couples in love. Who, in your opinion, deserves the title of the brightest and most famous couple?

Dear readers!

Dear readers!

Since January 2012 In all libraries of the MKUK Central Library System of the Sormovsky district, the annual re-registration of readers begins. We kindly ask you to have your passport or a document replacing it with you. Re-registration is carried out in person.

Dear readers of the MKUK TsBS Sormovsky district!

Having answered the questions in the questionnaire “My library: how do I see it?” , You will help us make the necessary changes in our work, improve the quality of service and most fully satisfy your readership requests.

Dear readers!

- "The life of remarkable Sormovichi. V.I. Kalashnikov"(branch library named after P.I. M-Pechersky);

- "The family saga of Sormovichi. The Great Patriotic War"(library-branch named after M.V. Lomonosov).

- "Nikolai Alekseevich Zaitsev: life and fate"(Central Children's Hospital named after N.A. Zaitsev)