Russian literatureKropotkin, Petr Alekseevich, kniaz
History
Russian literature
Kropotkin, Petr Alekseevich, kniaz
Russian literature -- 19th century -- History and criticism
The heroes of the Russian epic songs are knights-errant, whom popular
tradition unites round the table of the Kieff Prince, Vladímir the
Fair Sun. Endowed with supernatural physical force, these knights,
Ilyiá of Múrom, Dobrýnia Nikítich, Nicholas the Villager, Alexéi the
Priest’s Son, and so on, are represented going about Russia, clearing
the country of giants, who infested the land, or of Mongols and Turks.
Or else they go to distant lands to fetch a bride for the chief of
their _schola_, the Prince Vladímir, or for themselves; and they meet,
of course, on their journeys, with all sorts of adventures, in which
witchcraft plays an important part. Each of the heroes of these sagas
has his own individuality. For instance, Ilyiá, the Peasant’s Son, does
not care for gold or riches: he fights only to clear the land from
giants and strangers. Nicholas the Villager is the personificatlon
of the force with which the tiller of the soil is endowed: nobody can
pull out of the ground his heavy plough, while he himself lifts it with
one hand and throws it above the clouds; Dobrýnia embodies some of the
features of the dragon-fighters, to whom belongs St. George; Sádko is
the personification of the rich merchant, and Tchurílo of the refined,
handsome, urbane man with whom all women fall in love.
At the same time, in each of these heroes, there are doubtless
mythological features. Consequently, the early Russian explorers of
the _bylíny_, who worked under the influence of Grimm, endeavoured to
explain them as fragments of an old Slavonian mythology, in which the
forces of Nature are personified in heroes. In Iliyá they found the
features of the God of the Thunders. Dobrýnia the Dragon-Killer was
supposed to represent the sun in its passive power--the active powers
of fighting being left to Iliyá. Sádko was the personification of
navigation, and the Sea-God whom he deals with was Neptune. Tchurílo
was taken as a representative of the demoniacal element. And so on.
Such was, at least, the interpretation put upon the _sagas_ by the
early explorers.
Public-domain text, read in full here on John Shaqi.
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