Summary “The Tale of Beauvais the Prince”
The program is recommended and saturated with biblical motifs “The Tale of the Babylonian Kingdom”. This legend can be regarded as a kind of monument of the literature of the 15th century, a transitional genre from legend to narrative narrative. It tells how King Levky-Vasily sent three young men: the Greek Gugriya, the “obazhanin” Yakov and the Rusyn the Laurus to obtain from Babylon “signs” belonging to the three holy biblical adolescents. In the ruins of Babylon they see a huge sleeping serpent and inscriptions in the native languages of the ambassadors. The inscriptions open the way for the young men to treasure. In the royal palace they find the crowns of King Nebuchadnezzar, precious stones and goblets. Drinking wine from the cups, the ambassadors are hoping. Returning home, they accidentally wake the snake, it wakes up and makes a whistle, from which people fall like dead. Serpent whistle in fifteen days reaches the camp of Vasily, and
The legend is a kind of monument in which the legend of the extraction of the king’s signs is combined, connected with the biblical narrative of the three adolescents, and the story of adventures close to the tale.
The monument is included in the collection of the “Great Minei Chetii”.
To the translated stories of the XVII century is “The Story of Beauvais the Queen”. It is widely used poetics of folklore, fairy-tale speech, which turns it into a “folk book”. Her characters are close and understandable to the Russian reader. The story is an example of how a literary work appears in its folklore existence.
The story was very popular among the readers of the 18th century. The plot of the story was subjected to a poetic treatment of GR Derzhavin, AN Radishchev and AS Pushkin.
“The Tale of Beauvais the Queen” – a story about the exploits of the knight Bova de Anton, established in medieval
The action of the fairy tale begins with the words: “In no way was the kingdom, in the great state, in the glorious city in Anton lived there was the glorious king Vidon.” This is a fabulous beginning. And in the future everything is like a fairy tale. The main character is a villain – Bova’s mother, Queen Milithris, who deposed her husband and married King Dodon. She tried to ruin her son. Fleeing from the wiles of the evil mother, Bova fled to the Armenian kingdom and entered the service of King Senzwei. There he fell in love with Denzhneyev’s daughter. Since then, his adventures have begun: the struggle with rivals who are wooing Druzhnevne, with King Markobroun, who is seeking her hand, a duel with the hero Lukopera, the son of Tsar Saltan Saltanovich. Lukuper appears in a guise very close to the epic Idol (the epic “Ilya of Murom and Idolishka”): “
Bova as a fairy-tale hero goes through a series of adventures: he participates in battles and wins a large army, gets captured, imprisoned, escapes captivity, kidnaps Druzhnevna, loses and finds it again. The story ends with a happy ending, as in a folk tale, the hero returns to his native city. He avenges his father, kills Dodon and the criminal mother. “And Bova considered Bova to live in antiquity with the Druzhnevniy, and with his children – a dash of cattle, and make good money.”
The story is close to a fairy tale and turned into folklore. The image of Bova is close to the images of the epic epic. He is endowed with the same features as heroes in fairy tales: brave, honest, fighting for truth and justice, possesses enormous physical strength, beauty of outer and inner. He has a good horse heroic and sword-kladenets. Just like in the folk epic, Bova’s opponents are depicted as well. There are many fairy-tale elements in the story: tortillas implicated in the snake’s sala by Militris in order to poison Bova, the appearance of Bova in the image of the elder on the eve of the wedding, Druzhnevny with Markobrun, the sleepy potion that the girl drinks Markobrun, etc. Typical in the story and fairy tales and endings, a fantastic style of “slow-motion narrative”.
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