Who is the button accordion in the word about the shelf? “Don’t like the country? Good riddance!" The button accordion man reflects on how to deal with stagnation and lack of initiative. Analysis and significance of the work for Russian literature

Who is the button accordion in the word about the shelf? “Don’t like the country? Good riddance!" The button accordion man reflects on how to deal with stagnation and lack of initiative. Analysis and significance of the work for Russian literature

06.05.2022 Diseases

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This work is one of the most significant historical and literary texts of the period Kievan Rus. The existence of the text and its exact contents have become a source of controversy and debate.

The reason for many of them was the question of the authenticity of the text, the original acquired by Count I.A. Musin-Pushkin, burned down during the fire of 1812 in Moscow.

Only translations preserved in later lists have reached us. One of the subjects of dispute is the image of Boyan.

Who is Boyan

From the text we learn that he was a hymn writer who lived before the author of the Lay. But did such a person really exist or was his image just a figment of the storyteller’s imagination? Initially, the image of Boyan was perceived as generalized, collective.

It was assumed that it contained features of several singers. According to the latest data, Boyan is a real-life songwriter. His activity spanned the 11th century and lasted about 40 years. Boyan, most likely, was not a folk singer, but a court singer, however, despite this, his works were popular.

The text of the “Words” also indicates the time period during which Boyan was active in literary activity.

Based on the information provided in the text of the “Words”. At first, Boyan’s poems were dedicated to “old Yaroslav,” then to “brave Mstislav, who stabbed Rededya in front of the Kasozh regiments” (these princes competed with each other). Boyan’s last poems were dedicated to the “beautiful Roman Svyatoslavich.”

In other words, he began his literary activity under the reign of Mstislav and finished under Roman Svyatoslavovich (based on data about the years of reign and life of the mentioned princes). Since princes Mstislav Vladimirovich the Brave and Roman Svyatoslavovich owned the Chernigov principality and the Tmutarakan principality dependent on it, and Yaroslav the Wise owned the entire territory of Rus', this makes it possible to put forward the hypothesis that Boyan was a native of these lands, or lived there in adulthood.

Why is Boyan mentioned in the Lay?

The name of the ancient songwriter appears repeatedly in the text, but at the same time he does not act as a character either in direct action in relation to the other characters and the author of the story, or indirectly.

This suggests that this image could be safely removed from the Lay, but in fact its function is important. First of all, comparing the manner of presentation of the material and the way of expressing his and Boyan’s thoughts, the author draws attention to the fact that his story is based on real events and is not a work of praise (which Boyan’s poems quite likely were).

D. Likhachev is one of the researchers of the Lay and a translator of the text into modern language claims that the modern chanter has outgrown Boyan, he is a level above him. This does not mean that the storytellers of the past were less talented or that their fame was not deserved, just that the requirements for them were different. And in general, they were pioneers, and contemporaries, such as the author of the Lay, taught by their works, can improve their skills and go further.

Characteristics of the image

Despite the fact that the position in the chant of the author of “The Lay” and Boyan is significantly different, the author does not speak negatively about him. “Oh Boyan, nightingale of old times,” the author addresses him. He favorably characterizes him as “the grandson of Veles.” The events that the author of “The Lay” plans to tell about would be an ideal occasion for Boyan’s work:

If only you would sing about these campaigns,
galloping, a nightingale, along the mental tree.

Boyan's story would be different in the way it is presented. The author, in an imitative manner, presents fragments of the work in such a way as if the “Word” was written by Boyan himself.

Boyan's poetic style consists of opposition. To demonstrate the principle, the author uses the following contrasting expressions: a storm of falcons - a flock of jackdaws; horses neigh - glory rings; The trumpets are blowing - the banners are standing. In the first case, the principle of comparing the subjects of the story was used, based on opposite characteristics; in the second and third cases, an increase in the effect is observed, due to the similarity of some characteristics.

In general, Boyan’s style is full of imagery and emotionality.

Boyan’s songs did not consist solely of their praise; in his works he tries to evaluate, from a philosophical point of view, sometimes even the most ordinary things, amenable to the laws of nature. To justify this, the author cites the words of Boyan, with a description of his mental abilities:

"Neither cunning
neither skillful
not a skillful bird
God’s judgment cannot be avoided!”

Boyan’s time has passed, and views on the principles of chanting have changed, so the author will no longer lead the story in the same way as Boyan; now the principles of storytelling in everyday life are different.

Thus, Boyan is a real historical character. He occupied an important place in the development of culture and literature Ancient Rus'.

Boyan's songs are highly pathetic. His poetic style consisted of vivid contrast, imagery and emotionality. The texts written by him have not survived to this day. We can judge his style and manner based on memories of him in other texts and quoting them. Over time, the requirements for literature have changed, and the first place comes not from pathos, but from the ability to reliably convey information about a particular event, but this does not reduce the importance of Boyan’s works for the cultural development of Rus'.

Analysis and significance of the work for Russian literature

“The Tale of Igor’s Campaign” is surrounded by many mystifications, but is still rightfully considered an outstanding monument of ancient Russian literature. “The Word...” dates back to the 12th century. Sometimes this work is called a squad epic. The story is based on real events. This is a story about how the ruler of the Novgorod-Seversky principality Igor went on a campaign against the Polovtsians. By the way, later Stravinsky would creatively play with this plot, creating a wonderful piece of music with an avant-garde bias. “The Word...” resembles a chronicle. However, this is only a superficial, first impression. The internal content suggests rather that the author did not strive to coldly present the chronology of events, but to express sincere grief for his native land, for Kievan Rus.

So, according to the plot, Russian army enters into battle with the Polovtsians and defeats the enemy. However, a second battle awaits Igor’s soldiers, which the Polovtsians win. The princes are captured. As events unfold, a dream is also described that Prince Svyatoslav (Igor’s nephew) has: this is not just a dream, but a vision, an omen. Trouble awaits the Russian soldiers, but Svyatoslav, with all his desire, is not able to help the princes, because they probably will not support their relative.

“The Word...” contains patriotic, emotional calls not to surrender to enemies, to resist until the last breath, to protect native land. A special place is occupied by the so-called lament of Yaroslavna, who climbs the wall in the city of Putivl, from where she plaintively addresses nature, the river, the sun and other elements. This fragment is distinguished by magnificent lyricism.

The anonymity of “The Tale of Igor’s Campaign” and the figure of Boyan

The authorship of “The Word...” could not be established, but researchers believe that the author of the work was a storyteller or chronicler who was present on Igor’s campaign. The author, whoever he is, pays attention to one person, who, meanwhile, is not a prince or a great warrior. This is a singer named Boyan.

Boyan is endowed with such characteristics as “prophetic” and “nightingale of old times.” The loss of the battle to the Polovtsians probably marks the end of this old time, and Boyan is the one who is able to perpetuate it in literature. It is worth saying that the author, when talking about Boyan, says that the singer “was spreading his thoughts throughout the tree.” However, this phrase does not mean at all that Boyan avoided meaningfulness in his text. On the contrary, the author wants to say that the singer managed to present a picture of the campaign against the Polovtsians from all sides: like a squirrel running up a tree, so Boyan managed to “run around” all sides and aspects of the battle, so that descendants and readers could form a complete impression of these events. “The Word...” is a sad work, because, as we have already said, the author hints at the end of old and, apparently, good times. Ahead is a period of bloodshed and civil strife, when brother goes to war against brother... Thus, the author of “The Lay...” concludes that the center of the problems of Kievan Rus is the princely internecine war.

However, the author latently criticizes Boyan for allowing himself to fantasize and embellish reality. Therefore, the author of “The Lay...” wants to move away from Boyan’s approach to the presentation of events and create his own picture of the Polovtsian campaign. Boyan is not a mythical person. This is a person who really existed. Boyan, of course, was not the only storyteller and poet of Kievan Rus, however, thanks to “The Tale of Igor’s Campaign,” it was Boyan who managed to remain in the memory of generations.

"THE WORD ABOUT IGOR'S CAMPAIGN"

You can't keep up with Boyan in song!
That Boyan, full of wondrous powers,
Starting to the prophetic chant,
He circled the field like a gray wolf,
Like an eagle, he soared above the tree.
Thoughts spread throughout the tree.
He lived in the thunder of his grandfather's victories,
I knew many feats and fights,
And it’s barely light on a flock of swans
He released about a dozen falcons.

And, meeting the enemy in the air,
The falcons began to massacre,
And the swan flew into the clouds,
And she trumpeted the glory of Yaroslav...

But he didn’t let in ten falcons
Our Boyan, remembering the days of yore,
He raised his prophetic fingers
And he placed live strings on them.
The strings trembled, trembled,
The princes themselves rumbled glory.

This is how the unknown author of “The Tale of Igor’s Campaign” sings of the legendary 11th century singer Boyan.
The name and character of the singer are associated with the words “6aya(i)t” - talk, tell, “fable” - fairy tale, “bayun” - talker, storyteller, talker, “pribautka” - joke, “lull” - rock a child to a song, “to charm” - to seduce, to enchant.
The ancient “obavnik”, “charmer” means a sorcerer, “balstvo” means divination.
In the same way, the epithet “prophetic” contains the concept of foresight, divination, supernatural knowledge, magic and even healing. From here it is clear that Boyan, also called “Veles’s grandson,” knows everything, composes songs about everything - about gods, about heroes, about Russian princes.
It is possible that the word “boyan” is based on the word “fight”. And then this is a synonym for the word “warrior”. That is, this Boyan was not just a storyteller, but he sang of military feats.
It is not for nothing that his name begins not just a legend, but a word about Igor’s campaign against the Polovtsians, a legend about battles, exploits, victories and defeats.
Boyan’s ancestor is the animal and “bestial” god Beles, so the prophetic singer can hear the voices of birds and animals, and then translate them into human language.
The strings of his harp are living, his fingers are prophetic. Boyan is one of the few who can hear the prophecies of the bird Gamayun, to whom Alkonost brings sweet dreams, who is not afraid of the deadly chants of the Sirin.
By the way, in the old days the Slavs also had a god named Bai or Bayun (this second name of his was reflected in the nickname Kota-Bayun, who knows how to put a person to sleep with songs and fairy tales). Bai was famous for his talkativeness - or rather, eloquence. Magpies, crows and other noisy birds served him.

Victor Mikhailovich Vasnetsov. Guslyary

It is impossible to definitely indicate the time of the appearance of the gusli among the Eastern Slavs. It is assumed that the ancestor of the gusli was a hunting bow with a stretched bowstring that sounded like a string.
The first mention of the presence of gusli in Rus' dates back to the 6th century. By the 10th century, the time of Vladimir the Red Sun, not a single princely Sunday feast was complete without the playing of the guslar.

Such epic heroes as Dobrynya Nikitich, Vasily Buslaev, Sadko, Stavr Godinovich and his wife mastered the art of playing the gusli. Gusli were depicted on icons and frescoes.

More complex helmet-shaped harps had from 11 to 36 strings and were the property of professional musicians and singers and storytellers.

Boyan, the legendary hymnist from “The Tale of Igor’s Campaign,” had helmet-shaped harps, who “didn’t let ten falcons descend on a flock of swans, but laid his prophetic fingers on the living strings.”
Simple, wing-shaped harps were found in many peasant houses; lullabies were sung to them, fairy tales were told, people danced and danced in circles. Parents made toy goosenecks for their children. Wing-shaped harps were four-, five- and seven-stringed.
Many winged harps from the 13th century were found in Novgorod.

In the 17th-18th centuries, at the court of the Russian tsars, at evenings and receptions they sang and danced in circles to the harp in the same way as young people did in the villages.
V.F. Trutovsky, the court gusli player at the court of Catherine II, was the first to publish a collection of Russian folk songs to be performed accompanied by table-shaped gusli, which originated from the helmet-shaped gusli, enclosed in a wooden case placed on legs.

Efim Chestnyakov

Epic storytelling developed among peasants, especially in the north.
There are two known Zaonezhsky traditions of performing epics, which can be traced back to the 18th century: the first comes from Ilya Elustafyev, the second from Konon Neklyudin.
They gained numerous followers, including women, and both have survived to this day. Storytellers were very popular among the peasants. Entire volosts invited them and listened with bated breath. Epics were performed while walking, sailing on boats, or doing long manual work.

Ryabushkin, Andrey Petrovich. A blind psaltery player singing the old fashioned way. 1887

Oleg Korsunov

Boris Olshansky. Prophetic legend

***

Slavic mythology

Gods

Bayan (Boyan) is an ancient Russian singer and storyteller, a “song-maker”, a character in the Lay of Igor’s Campaign. According to one version, the very word “boyan” or “bayan” (these two forms have been used indifferently since ancient times; the same person is called either Boyan or Bayan) is well known among all Slavs: Russians, Bulgarians, Serbs, Poles, Chekhov. Comes from the Old Slavonic “bati”, which meant, on the one hand: “to bewitch”, “to speak”, and on the other, “to tell a fable”. Hence the Old Slavonic words: “baalnik”, “baalnitsa”, “magician”, “witch”; “baanie”, “banie” – divination, “fable”; “banik”, “ban” – bayatel, “incantator”. Hence the later Russian forms: “bayan”, “boyan”, “balyan” - a talker, a buyer who knows fairy tales and fables; Belarusian "bayun" - hunter of chatter, storyteller. Along with the common noun meaning among all Slavs, the word “bayan”, “boyan” is also found as a proper name, as the name of a river, locality or person. According to another version, Boyan is a Slavic name, from fear: “inducing fear”, “whom they fear” (similar to such famous Old Russian names as Khoten or Zhdan). According to the third version, the name is of Turkic-Bulgarian origin, cf. Chuvash. Puyan “rich”, common Turkic. bai “rich”, from the verb baj – “to become rich”. In Arabic, the word “bayan” (Arabic: بيان) means “clarification, explanation, clarification” (there are other meanings).

The name Boyan is also very common among South Slavic peoples, especially Serbs, Bulgarians, Macedonians, and Montenegrins. In addition to the name Boyan, in territories with a predominantly Bulgarian population since the 10th century, names that are etymologically similar have been attested - Boimir (10th century), Boyana (16th century), Boyo (15th century), etc. It is also worth mentioning the legendary founder of the Avar Kaganate Bayan I and the ancient Bulgarian prince Batbayan. According to ancient Russian graffiti from Kyiv (the entry about the “Boyanaya Land” in the St. Sophia Cathedral) and birch bark letters from Novgorod and Staraya Russa of the 11th–12th centuries, a number of people named Boyan are known, which proves the reality of this name in various regions of Rus'. Boyana Street (in ancient times - Buyana or Boyana) in Veliky Novgorod is also known, existing to this day, apparently named in honor of the Novgorodian who lived in this place. Attempts have been made to identify the singer from the Lay with one or another of these Boyans, but such hypotheses, of course, are unreliable.

Who was?

The most common point of view of researchers of Russian history is that the ancient Russian Boyan the Prophet was a court singer of the Russian princes of the 11th century (presumably the Chernigov-Tmutorokan princes). The Tale of Igor's Campaign says that Boyan sang of three princes: Mstislav Vladimirovich the Brave, Yaroslav the Wise and Roman Svyatoslavich (grandson of Yaroslav). Also mentioned is Vseslav of Polotsk, whom Boyan condemned for capturing Kyiv. Here we see the characteristic manner of court singers composing songs of praise and songs of blasphemy. He was the author and performer of his own songs, sang himself and played a musical instrument. Here is one of the refrains of his song about Vseslav of Polotsk: “Neither a trick, nor a great one, nor a bird of greatness will endure the judgment of God for a minute.” Other words quoted by the author of the story: “Start your songs according to the epics of this time, and not according to the plans of Boyan,” “It’s hard for your head except your shoulder, it’s hard for your body except for your head.” However, all information on this matter was taken from one source, scientists are still arguing about whether to trust it or not.

Other works of Boyan and service at the princely court

Boyan's first work was a song about the single combat between Mstislav and Rededey. According to Shlyakov, “in the chronicle we have traces of Boyan’s songs, and the chronicler used them as a source for his information” (Shlyakov. Boyan, p. 495). Having started his song-writing activity in Tmutarakan, Boyan then moved to Chernigov. Shlyakov suggests that at one time Boyan was at the court of Rostislav Vladimirovich (d. 1066), then went into the service of Svyatoslav Yaroslavich (d. 1076), chanting the deeds of him and his family, “closely linking his fate especially with that of his eldest son, the energetic Oleg” (ibid., p. 498).

M. N. Tikhomirov wrote that Boyan was a songwriter or court poet of Svyatoslav Yaroslavich and his son Oleg. He notes that all borrowings from B.’s “praiseworthy words” in “The Tale of Igor’s Campaign” “relate to a specific and relatively narrow period of time. They talk about the stay of the Polotsk prince Vseslav on the Kiev table (1068), about Svyatoslav Yaroslavich, who replaced Vseslav on the Kiev throne (died in 1076), about the death of the “red” Roman Svyatoslavich (1079), about the death of Boris Vyacheslavich (1078).

Oleg Svyatoslavich himself is spoken of as a young and brave prince, whose grandson was Igor Svyatoslavich, the hero of the poem. Consequently, Boyan wrote about young Oleg when he was still “Gorislavich,” i.e., before 1094. From this year, Oleg was already firmly sitting on his father’s table and the struggle for Chernigov was over (Tikhomirov. Boyan and Troyan’s Land, p. 175 –176)..

B.’s “unquestionable” connection with the “house of the Chernigov-Tmutarakan princes” is emphasized by B. A. Rybakov, who devotes a lot of space to B. in his study “Tales of Igor’s Campaign.” The early period of songwriting by B. Rybakov dates back to the reign of Mstislav the Brave (died in 1036), whose military exploits B. sang. After the death of Mstislav, B., as Rybakov believes, passed to the court of the Kyiv Grand Duke Yaroslav, to whom the Chernigov and Tmutorokan possessions of Mstislav, who died childless. Then Boyan returned to Tmutorokan again. Most researchers, relying on B.’s refrain about Vseslav of Polotsk - “Neither a trick, nor a lot, nor a bird of a lot of God’s judgment will last a minute,” believe that Boyan died after the death of Vseslav (1101).

Hypothesis No. 1

A.X. Vostokov, in the notes to his poetic story “Svetlana and Mstislav” in “Lyrical Experiments” (1806), wrote that he, following V.T. Narezhny, believes that Russian poets who “should have been at the court of ancient sovereigns” were called “Bayans”. Vostokov notes about this,

“The Tale of Igor’s Campaign, which mentions only one Bayan as a proper name, does not say; but is it not possible to assume that the mentioned songwriter is, due to his superiority, called by the common name of Bayan, i.e.: fabulist, poet, storyteller?

The name B. Pushkin understands in the same way in “Ruslan and Lyudmila” - it is both a proper name and a common noun for him: “Everyone has fallen silent, listening to Bayan...”, “And the loud strings of Bayan / Will not talk about him!”

Recent historical and archaeological finds have not only confirmed the existence of the name B. in Ancient Rus', but also indicate its fairly wide distribution. In the 1st Novgorod Chronicle, “Boyanya” street is mentioned, in the Row Charter of Teshata and Yakim (1261–1291) the name of the servant Boyan is named (Charter of Veliky Novgorod and Pskov. M.; Leningrad, 1949, p. 317). The name “Boyan” is found in three Novgorod birch bark documents (one from the 80s of the 11th century, two from the 12th century).

Hypothesis No. 2

It is worth saying that in Veliky Novgorod a very old Boyana Street has been preserved, probably on behalf of the Novgorodian who lived here. There are a lot of assumptions about this, one of which is that Boyan was the same Novgorod Magus Bogomil. B.A. Rybakov offers us a very interesting study. This story refers to the baptism of Novgorod in 988. The high priest of the Slavs, Bogomil, who lived in Novgorod, actively resisted the new faith of Prince Vladimir and started a real rebellion. Dobrynya and Putyata defeated the resistance of Novgorod, crushed idols and temples. So, that same priest Bogomil was called Nightingale, so nicknamed because of his eloquence. Boyan was also called the Nightingale. Later, in Novgorod Land, in a layer dating back to 1070-1080, a harp with the inscription “Slovisha” was found, i.e. Nightingale, which supposedly belonged to that same priest and sorcerer Bogomil-Nightingale. All this, and the almost identical time of existence of both people, gives us the right to make the assumption that Bogomil and Boyan could be one and the same person.

Hypothesis No. 3

It is interesting that back in 1842, A.F. Veltman, a researcher of the literature of ancient Rus', first expressed the opinion that Boyan is the chronicle Yan. The basis for the search for Boyan was the testimony of the chronicler Nestor in 1106, where two events related to the name Yan were recorded: “The Polovtsians fought near Zarechesk, and Svyatopolk (Izyaslavich) sent Yan Vyshatich and his brother Putyata against them... In the same summer Yan died ( “Vyshatich” - argued Academician D.S. Likhachev), a good old man, lived for ninety years, venerable in his old age: he lived according to the law of God, no worse than the first righteous people, from him I heard many words, which I wrote down in the Chronicler. His coffin is in the Pechersk Monastery, where his body lies, laid to rest on the 24th day of June.”

V.V. Yaremenko made an interesting assumption: “Here, obviously, is Boyan’s biography. In fact, it was Yan, our first famous songwriter... If Yan died in 1106 at the age of 90, then, accordingly, he was born in 1016.” But then priority was given to the opinion of Academician D.S. Likhachev that Yan the poet, also known as Yan Vyshatich, was the Kiev governor and a descendant of Dobrynya, Malusha’s brother.

The study of the “Tale of Bygone Years” expanded the range of chronicle knowledge about the hero of “The Lay...” Boyan - Yana: 1016 - born; in 1073 (he was 57 years old) - the house of the righteous Jan and Mary was visited by Saint Theodosius; April 16, 1091 (75 years old) - widowed; June 24 (July 7), 1106 (90 years old) - the author of the chronicle words died and was buried next to his wife and

Theodosius in the vestibule of the Assumption Church of the Pechersk Monastery on the left side, “...where his body lies,” Nestor wrote down 888 years ago.

And this is the best evidence that Boyan, friend of St. Theodosius and St. Nestor, was neither a pagan, nor a “leader of pagan holidays,” nor a werewolf, since the Monk St. Nestor called the respected Yan a righteous man, and St. Theodosius wished that he be laid next to him in the Pechersk Church.

In the 1960s archaeologist V.V. Vysotsky found graffiti on the wall of Sofia of Kiev, which testified to the purchase of Boyaneva land by the widow of Prince Vsevolod for 700 hryvnia. Could such lands be owned by someone other than a prince or a governor? He could, as “The Tale of Igor’s Campaign” testifies, because “Boyan created songs,” and songs worthy of chronicle texts. It turns out that during the time of the Kyiv princes Yaroslav the Wise and his sons (after 1054 to 1074), such unique creativity of Boyan, hidden in the chronicle under the name “Yan,” was highly valued.

The image of Boyan in “The Tale of Igor’s Campaign”

Boyan is an ancient Russian singer and songwriter. Researchers suggest that Boyan lived in the second half of the 11th century. This is evidenced by Boyan’s songs, which are connected specifically with the history of the 11th century. Apparently, Boyan was a fairly famous singer in his time. His songs were preserved among the people for about a century. The people were familiar with Boyan's work. The author of “The Lay of Igor’s Campaign” calls Boyan an “old nightingale,” that is, a singer from the past. Indeed, Boyan lived somewhat earlier than the author of “The Lay”: “...Oh Boyan, old nightingale!..” In his songs, Boyan glorifies the exploits and merits of princes. Boyan composed songs about battles, campaigns and militias of his era: “...Boyan was a songwriter, a writer of songs about battles and militias...” (D. V. Ainalov “What instrument did Boyan play?”)

Boyan was a famous singer, but he was not a national poet. D.S. Likhachem considers Boyan a “court poet,” that is, serving “at the court” of the princes: “...Obviously, Boyan was not a truly folk poet. Apparently, he was a court poet...” (D. S. Likhachev “The Tale of Igor’s Campaign” and the culture of his time”).

In “The Tale of Igor’s Campaign,” the author says that Boyan played some kind of stringed musical instrument: “...And he placed live ones on the strings, - The strings trembled, trembled, They themselves rumbled glory to the princes...” What instrument did Boyan play? Researchers came to the conclusion that Boyan played the harp. Here is what the famous historian D.V. Ainalov writes about this: “... From the text of “The Lay of Igor’s Campaign” it is clear that Boyan sang and accompanied his singing by playing some kind of stringed instrument, the name of which the author of the Lay does not disclose...” “... Boyana in the 15th–16th centuries. was considered a gusli on a gusli and that the definition of his musical instrument as a gusli dates back to the 14th century, and judging by some data, to an earlier time...” (D. V. Ainalov “What instrument did Boyan play?”)

How does the author of “The Lay” feel about Boyan?

The author's attitude towards Boyan is ambiguous. The author of the Lay recognizes Boyan’s authority. He calls Boyan “prophetic” (which meant “wizard”, “sorcerer”): “...He raised prophetic fingers...” But the author of “The Lay” does not share Boyan’s manner of glorifying princes and their exploits. Unlike Boyan, the author of “The Lay” strives to be objective and speak only about real events: “... the author of “The Lay” stands significantly higher than Boyan in understanding historical meaning events of Russian history..." "...In contrast

from Boyan, the author of the Lay not only praises the princes. He weighs and evaluates their activities not from the point of view of their personal qualities (prowess, courage, etc.), but from the point of view of assessing all their activities for the public good...” (D. S. Likhachev “The Tale of Igor’s Campaign” and the culture of his time").

Boyan was later remembered in other works of Ancient Rus', and in the 19th century, but everyone had the same source - “The Tale of Igor’s Campaign.” Whether there really was such a singer-poet or whether the author of “The Lay” “invented” him, creating a poetic image in which he embodied the real features of the court singers of Kievan Rus, will remain forever a mystery. However, thanks to the “Word”, Boyan entered the consciousness of the people of Ancient Rus' as a great composer and performer of oral songs to the glory of princes.

Sources

https://ru.wikipedia.org/wiki/Boyan http://web-kapiche.ru/104-boyan-veschiy.html http://historicaldis.ru/blog/43924880319/Boyan-%E2%80%94 -drevnerusskiy-poet-pevets. http://www.myslenedrevo.com.ua/ru/Lit/S/SlovoPolkIgor/Bojan.html

Boyan or Bayan is an ancient Russian character who is mentioned in The Tale of Igor’s Campaign. Boyan is an ancient Russian singer and storyteller. In addition, most likely, he was a real person, which we will talk about below, in the Slavic faith he became practically a Pagan Saint and even God, the patron of the arts and seership. No wonder. Every religion has its own saints, who after death, for one or another merit, are exalted as miracle workers or people close to God. The same thing happened with Boyan, who during his lifetime composed stories, music and had the gift of prophecy. In some places you can find that Boyan is the God of music, poetry and creativity in general, as well as the grandson of the pagan God Veles.

Initially, linguists attribute the word Boyan to several variants. Boyan - common Old Slavic name, having a double designation: 1. inducing fear and 2. witchcraft, spells, sorcerer; Puyan - Bulgarian-Turkic origin, means - Rich; Bayan - of Kazakh origin, meaning - to narrate, tell; Baalnik, baaniye - to bewitch, to charm; Bayan - sorcerer, wizard, sorcerer. The image of the poet is associated with both meanings of his name and is understood as a storyteller-magician. After the name of the storyteller Boyan became mythological, it began to mean precisely legends, conversations and songs - accordion, accordion, fable, bayat, lull, etc. In the literature of the 20th century, Boyan became a household name to refer to a Russian singer and guslar. Karamzin included Boyan in the Pantheon of Russian Authors as “the most famous Russian poet in antiquity.”

The author of the Lay on the Regiment says that Boyan is not only a singer, but also a prophet who is capable of werewolf - “Boyan is a prophetic, if he creates a song for anyone, his thoughts spread across the tree, like a gray wolf along the ground, like a crazy eagle under the clouds.” The author calls him the grandson of Veles, from whom he was endowed with high poetic abilities. In accordance with this statement, the figure of the ancient Russian storyteller became not only historical and memorable, but also related to the Slavic Pantheon of Gods, having Divine origin. Modern pagans and Glorifiers of the Ancient Gods often pay homage to Boyan at the temples and ask him to endow them with creative talent, inspiration, and good luck in various types of arts.

It is worth saying that in Veliky Novgorod a very old Boyana Street has been preserved, probably on behalf of the Novgorodian who lived here. There are a lot of assumptions about this, one of which is that Boyan was the same Novgorod Magus Bogomil. B.A. Rybakov offers us a very interesting study. This story refers to the baptism of Novgorod in 988. The high priest of the Slavs, Bogomil, who lived in Novgorod, actively resisted the implantation of the new faith by Vladimir and started a real rebellion. Unfortunately, Dobrynya and Putyata defeated the resistance of Novgorod, killed many people, destroyed idols and temples, and baptized others by force. So, that same priest Bogomil was called Nightingale, so nicknamed because of his eloquence. Boyan was also called the Nightingale. Later, in the Novgorod Land, in a layer dating back to 1070-1080, a harp with the inscription “Slovisha” was found. Nightingale, which supposedly belonged to that same priest and sorcerer Bogomil-Nightingale. All this, and the almost identical time of existence of both people, gives us the right to make assumptions that Bogomil and Boyan could be one and the same person.

0 It happens quite often when jargon ends up on the Internet and begins to be actively used there, but in our case the slang word has found its way into ordinary colloquial speech. This term is "Bayan". Many older people often ask the question, what does “Bayan” mean? Read a few more informative articles on the topic of Internet jargon, for example CPU in VK, Hayter, Khakhatulkaya, Freak, etc.

In world wide web The word “Boyan” is usually used to denote an old joke or re-publication that everyone has already become familiar with.

Often under an article on a website you can see the word “Bayan” in the comments. By doing this, citizens inform the resource administrator that they have already read this before and it is not relevant now.:

Example

Boyan posted, I’m unsubscribing from you.
However, most Internet users prefer to use the term “Bayan” to refer to information that they have already read or seen somewhere before. For example, on the same site, or another, or in your fevered imagination. Some of the most active users of the word " Boyan
", these are people who correspond in the ICQ messenger. In response to jokes and anecdotes, they can write “Boyan,” which means that the recipient of these funny texts has already read them before.

This term is also used in response to news that he already knows.
- Hey Matryona, our Lenka is pregnant!

- Boyan!

This word originally came from a well-known joke; who remembers the phrase from there?

- "They buried my mother-in-law, tore two button accordions"

This anecdote has been repeatedly published on the Auto.ru resource. Moreover, he fasted so often that he gradually turned into a forbidden offtopic.
Since the audience of the Auto.ru forum is simply huge, over time this term was stolen to every corner of the RuNet.