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Jette, when, in order to reach the goal, the hero hasfeed the bird's own body (P. 402). In this work, very detailed and expanded analysis of the image of "the fool" astype of hero. It's all very interesting problem is the glorification of the typenon-normalized behavior. E. Trubetskoy writes: "the figure of the fool,which is visible bezrassudno combines the prophetic way is oneof the most interesting paradoxes of the tale, though not one of the Russian tales, forthe image of a prophetic madman or a fool enjoys worldwide distribution:"sacred madness" known in classical antiquity. The mystery of thisthe paradox of all peoples is one and the same: it is rooted in oppositesbetween genuine, i.e. magical wisdom and everyday commonmeaning: the first represents a complete overthrow and shamelast. The image of "the fool" like a challenge to common sense" (P. 415). Interestingly, this set is fundamentally negative characteristics. Inanother place E. Trubetskoy notice that the "poor, destitute anda fool takes in the tales of all peoples, a prominent and honored place" (p.389).This supports the observation that "happiness in the tale consistentlyaccompanied by the lazy and the thief, an extreme expression of the apotheosis of laziness is the tale ofEmel-the fool. He spends time lying on the stove, and every proposalfinger to turn for some things invariably replied: "I am lazy"(P. 393).
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