Jizzak state pedagogical institute

CHAPTER II
LEADING CHARACTERISTICS OF UZBEK AND ENGLISH COLLECTIVE TALES

2.1. Description of Uzbek cumulative fairy tales

Cumulative fairy tales have a special place in the fund of not only Uzbek, but also world folk tales and are valued as a product of mythopoetic thinking that appeared at the dawn of humanity . Uzbek cumulative fairy tales are mainly collected and evaluated in the composition of tales about animals, their colorful forms and poetic structure attract listeners and researchers . If we look at the various editions of Uzbek folk tales that have been published for nearly a century, we can find examples of cumulative tales in all of them . But these samples were collected separately and not printed together in one system . For this reason, we found it necessary to present a general list of these types of tales. Our compiled list does not claim to be perfect , but this number itself shows that all cumulative fairy tales have an important place in the fund of all -Uzbek fairy tales , and it gives the necessary idea about them . Examples of Uzbek folk tales in existing editions are : " Tukhumboy bilan Boyrakboy", " Umurs q a wrestler ", "Three goats", "Susambil", "The bee died - the flea was hurt", "Gray boy", "Oyjamol". bald with a wolf", "Sniper with a wolf", "Flyboy", "Chu-chu mekunam", " K'on g ' iz bikach ", "Hungry wolf", "Wolf with a fox", "Foxboy", "With a girl " himself", "Hunter with a wolf", "Fox with a wolf", "Shaq with an old woman " , "Brave old man", "Sixty- year -old girl ", " Noshud boy".

While observing cumulative fairy tales from the surface, it is also possible to single out the characteristics of their houses :
1. The fact that the structure of cumulative tales has a chain appearance.
2. The composition of fairy tale novels consists of animals , various items, objects and partly people.
3. Questions and answers in the form of a formula play an important role in the text of the fairy tale .
4. The separate place of poetic names in the text .
5. The composition of a fairy tale consists of a beginning, a chain description and an ending.
6. Predominance of figurativeness and symbolism.
7. Manifestation of conditionality as the main method.
analyze the same features in detail in the Q house .
1. The fact that the structure of cumulative tales has a chain appearance. In the composition of cumulative fairy tales , the repetition of one action many times in a row is important . This sign was pointed out separately by the researchers who first studied the cumulative tales . In this, the conversations and actions between the characters of the fairy tale are repeated . This is the basis of the original fairy tale composition. Repetitions are a unique form of expression of actions performed by fairy tales . For example, let's pay attention to the repetition in the image of the characters that meet after Egg Boy defeats and swallows Boyrak Boy in the fairy tale "Tukhumboy and Boyrakboy " . Let the egg boy eat it :
"I was a bulging Kidney,
"I don't care about you, what do I eat?", and we can see the increasing number of response lines according to each character we meet in the following : ulo q , toy and biya, camel and botalo q , girls and boys . And the final form of the answer comes in the form in the q house:
I was a pounding heart,
I was sad , _ _ _ _
I was at the top of the cliff ,
I was a great bride ,
I was a camel with a bush,
I had a bunch of footprints ,
a bunch of boys .
"What will I eat without you? " he mumbled .
In this order , as the number of fairy tales increases, the expression in the form of a ready -made template also increases, which is considered the main characteristic of cumulative fairy tales . In the fairy tale "Fox" , the shepherd who met the old woman on the way is the same as the fox:
2. The composition of fairy tale novels consists of animals , various items and objects. Scientists emphasize that cumulative fairy tales are a product of the archaic way of thinking and thinking of people living in primitive society . Because the composition of the stories of the cumulative fairy tales is the home of the same form of consciousness . Just memorizing the composition of these two ramans confirms our opinion . Egg, kidney, horse, goat , bee , camel, goat , fox, wolf , tiger , deer , elk , deer , cloud , sky , grass , mountain , Along with the wind, hummingbird , donkey , and rooster, people also participate , and they all act in the same time and space within the framework of the fairy tale . No one is real cannot share reality with its rules and criteria . The question "why" is not asked here. Everyone thinks like a fairy tale . This theme is also reflected in the theme of questions and answers in cumulative fairy tales .
3. Questions and answers in the form of a formula play an important role in the text of the fairy tale . Questions and answers in each sample of cumulative tales can be given as an example . Let's pay attention to the fairy tale " Q umurs q a polvan " only : "It is there, but it is not . A wolf is a hunter, a fox is a craftsman , a blackbird is a bird , a sparrow is a bird, a stone is a scale, and a bird is indebted to him . The snow is cold , the snow is long , the ice is dry , the snow is broken .
( Qir asked for a voice :)
Brother ice, are you cool? - he said.
If I was great, would the boy cut me off? - he said.
Q shy brother, are you cool? - he said.
If I was great, would the cloud cut me off? - he said.
Brother Cloud, are you cool? - he said.
If I were perfect, would the wind blow me away ? - he said.
Brother wind, are you cool? - he said.
If I was great, would I be cut off? - he said.
Q ir brother, are you cool? - he said.
If I'm cool, why would the grass pierce me ? - he said.
Bro, are you cool? - he said.
If I'm great, what do you think of me? - he said.
Q oy brother, are you cool? - he said.
If I'm cool, will the wolves get me? - he said.
Brother Wolf, are you cool? - he said.
If I was cool, would hunters shoot me? - he said.
Brother Hunter, are you cool? - he said.
If I was great, would the gun be able to light the fire of my heart ? - he said.
Sich q on brother, are you cool? - he said.
If I 'm great , would you care about me ? - he said.
Q umurs q a bro, are you cool? - he said.
Is your father great without me being great? Your father has six batmans , and I will carry them . "I have seven batmen, I can carry them on my shoulders," he said ⁴⁴.
Chain in which all cumulative fairy tales are broken is broken into questions and answers . The formulaic form of such questions and answers is also found in some magical -fantasy tales . But they do not form a whole fairy tale composition and acquire a partial character. But the form of the expression is noteworthy because it belongs to the primitive archaic form of the tale . In the fairy tale "Adamtoy" , Adamtoy goes to the meadow of the giant, Sari q and Oq, sees these colored women in the Qora, Sari q and Oq ovats, eats the game they are cooking, asks the way to the giant and receives the same answer . Giants make their way under the bridge. The horse of the giants did not cross the bridge and the horse of the giants said: "Chu! Do you have Adamtoy here?' - asked, then Adamtoy from under the bridge:
“…human father ,have some money in your pocket ?" - the giants said: "Should we shoot or catch ? " ‒ asking, Adamtoy's answer: "I got the shot from your father , do n't catch it " , Adamtoy and the giants' fighting period is getting longer as the age of the giants , their punishment and education have the same image ⁴⁵. The section of the "Odamtoy" fairy tale , where the black , yellow, and white giants meet , is distinguished by its closeness to the structure of cumulative fairy tales . It is possible that this part was told separately as a cumulative tale .
4. The separate place of poetic names in the text . In most of the cumulative fairy tales, there are poetic passages in the dialogue of the novels. In general, most of the samples with poetic passages in Uzbek folk tales belong to the category of cumulative tales . In this regard , the tale "Three Goats " is also worthy of attention . The tale begins with a traditional beginning. "It is there, it is not , it is hungry, it is full . A wolf is a wolf , a fox is a wolf, a sparrow is a bird , and a crow is a bird . Toshba is a Libra , and Qurba owes him a debt . Once upon a time, there was an old woman. They have three goats, one goat, a cow, a dog, and a cat. Every day, in the evening, when her stomach is full, the old woman tells her animals in Arabic :
I have three goats, they are getting stronger.
Olatoyim sneezes violently,
White-black my cow moo-moo,
The puppy howls , howls . _
White-black cat mov-mov mov-mov,
The old woman sleeps hur - hur , ‒
while they fell asleep, saying that, the chain of fairy tales begins . "One day, when they fell asleep without saying anything , a wolf took one of their goats ," the story continues .
Continuing the scientist's opinion, it will be necessary to add more precision . The role of children in the plot of the fairy tale is also important . Evaluating them only as " used to reveal their experiences " would be to reduce their artistic value . They play an important role in increasing the dramatism of the fairy tale, in fully expressing the content, and in accurately expressing the details of the events .
Komiljon Imomov gives his opinion about the poetic passages that can be found in Uzbek cumulative fairy tales: "The poetic passages that acquire a lyrical tone in the fairy tales determine the character 's spirit and clarify their relationship to reality. Its main function is to attract attention and give ⁴⁶aesthetic pleasure , " he writes.
Today, we can see that most of the chain-structured fairy tales, which are included in children's folklore as examples of children 's fairy tales , are actually cumulative fairy tales. But with the passage of time, the fact that the fairy tale was forgotten and only its parts were preserved is encountered . But the meeting of the versions of the fairy tales preserved in other regions confirms our opinion . Folklorist A. Musa ulov in his book " Lyrics of the Uzbek people " cites one of these songs and expresses his opinion about the historical roots of this song . "Folklorist T. Mirzaev recorded from Oyimbuvi Abdurasulova in Sultanrabot , Shymkent region in 1969, the complications of totemism are clearly noticeable :
A wolf called a wolf,
Who touches Bakuvul?
A monster called a fox,
Who will touch Yasovul?
Our father who says,
Who touches our father?
The German word for snow
We will press it.
Bear totem is also very developed in the history of Turkic peoples . Also, in ethnographic literature, it is said that representatives of one totem ate the totems of another group for the purpose of enmity.
According to scientists, in ancient times , representatives of different regions that dispersed from the same group united in the friars . In this case, the head uru and the neighboring uru are united by totems . Also, there is a constant conflict between the union of Uru and other groups, and the concept of us is always carved against them . From these aspects, the moon in the oshi q is the totem of the head , the wolf , the fox are phratry totems, and the wolf is an expression of the enemy totem ⁴⁷. "
scientist was not aware of the occurrence of this word in the fairy tale . Neither the recorder nor the teller must have known that q was actually a fairy tale . The narrator may have grown up completely unaware of the tale as a representative of a generation that has forgotten it . But this story is full of stories in the collective tale " Fox " recorded in 1985 by folklorist Sh . The presence of h clarifies the situation.
the "Fox" fairy tale , it is understood why q song q was sung in such a situation, why it was sung in this order, and the circumstances under which h animals were forced to eat each other . This situation is based on the fairy tale plot in its own way. The short content of the tale is as follows : The fox thinks that the big white stone in the river is a river , throws himself into the river , and finds it at the bottom of the river . He first saw the wolf, then the tiger, then the lion , then the lion :
As the rich man went to the market,
As Batman is sleeping ,
was torn ,
nest has fallen .
"Come down," he said, lowering it in front of him. Day after day, the homeless people are hungry . Then they say to the fox: " You tricked us and got a grub on your head, now do something . " The fox ponders and says:
The fox is our talisman,
Who touches Tumanbi?
The wolf is our bakovul,
Who touches Bakuvul?
The tiger is our companion,
Who will touch our neighbor?
Q is our aunt ,
Who touches our aunt?
is ours ?
Click and remember -
said. They multiplied and ate the ground . Thus , when the fox's story is repeated every time , the tiger dies , and at the end of the tale , only the fox survives because of his cunning .
There are many examples of cumulative fairy tales and stories being forgotten as children 's stories . One such example is " Tulkichak " . Variants of the song "Tulkichak" are popular among Uzbek and Black Alpa children 's folklore examples . Several q ora q alpo q variants of Q oshi q have been published. Here is one of them:
- Fox , fox - fox ,
What month do we go to T ünde ?
- You are not let 's go again.
- Mamay enshe ne berer?
- The door opens .
- Knock on the door , _
Yla g ' yny ng puty jo q .
- What month do you have?
- Let 's talk about it.
- Tappay q alsa q where do we go?
- We'll go and tell Han .
- Hanny 's he didn't come
Hanny _ the girl did not see .
- Khan q atyny tuo'ma g'an ,
In the morning , it 's a good day .
- In the morning , it was very cold ,
Q um g ' anda suo' bolma g ' an.
- It would be fine in Qum g'an .
K uẹ toltyryp q oima g ' an.
- He used to be a toltyryp ,
K ü ndiz suo' g ' a barma g ' an.
- Your day would go well,
Everyday people don't come,
I don't love you anymore .
- What do you say, durysyn
Make your daughter 's day ! ⁴⁸_ _ _
Let's read the poem "Fox" in perfect form in the fairy tale "Jovur Chol " . In 1948 , the fairy tale was recorded in the Folklore Archive (Inv. No. 1090) by a villager named Rahmatulla Yusuf , who lived in Q oraksa q ishlo gid of ⁴⁹Q oshrabot district , Samar region . In the fairy tale, we see that the fox becomes a son to the old man Jovur , does all his chores and leaves the house at night, and the same question and answer comes between the old man Jovur and the fox . The old man said:
Fox, fox,
going at night ? he said.
Fox:
I will go to my mother's house.
old man:
What does your mom give you?
Fox:
The goat grazes and gives milk.
old man:
The goat has no milk .
Kadisi has no tag .
Fox:
do not deceive me, father,
I will know after going.
If there is no milk,
Mom, I will come to see, said the fox and left...
(...After the fox said... )
The old man stroked and caressed the fox:
're late , honey.
Is it too late, my dear? ‒ he said.
Fox:
I went _
I came to see my mother.
Momo is crazy
Q gave it to me , he said .
old man:
Why didn't you come?
Momong bopma jencha,
Well done player,
Until after graduation?
Fox:
My mom said, she said go
Chopchak said come and pick.
I picked ten and three from there ,
I typed from q ir q ir q q three q _
about the number, eight q three q ,
"I came cold , ⁵⁰" he said.
This is the end of the tale . This story requires a separate study , and we have only thought about it within the scope of our problem . So, the connection of most chain stories in children's folklore in one way or another with cumulative fairy tales is one of the issues that should be studied separately . In general, it is not without reason that cumulative fairy tales are studied as part of samples of children's folklore and these samples are used as examples in the development of young children's speech . Because the expressions, phrases, and dialogues in them are simple and melodious , they play an important role in the development of children's speech and the formation and development of figurative thinking skills .
Here, folklorist V.P. Anikin says: "The first fairy tales that children hear from their mothers and grandmothers are cumulative fairy tales. The chain-type, question-and-answer style, one-of-a-kind episodes in these fairy tales attract the child's attention , and the text of the small fairy tale is quickly remembered by children . " Only after cumulative fairy tales do children learn fairy tales about animals , magical tales and riddles , " ⁵¹his opinion is important .
T.V. Zueva also points out that in fairy tales, the cumulative composition, that is, in the construction based on the principle of chain links , the connection of the same invariable motive increases every time through a new direction . The plot of fairy tales with a cumulative structure consists of various repetitions and connections , and sometimes has a question-and-answer, poetic, textual structure. Another aspect of this type of fairy tale shows that the links in ⁵²them form a chain . In a word, all researchers have paid attention to the role of dialogues and the poetic part in them in the chain of cumulative fairy tales .
5. The composition of a fairy tale consists of a beginning, a chain description and an ending. V. Ya. Propp showed that the structure of cumulative fairy tales consists of three words - exposition, cumulation (chain) and finale ⁵³. In other words , the plot of cumulative fairy tales consists of an initial chain (cumulation) and an ending . In fact, the structure of the cumulative tales has been the cause of much debate . Cumulative fairy tales have a special place among Uzbek fairy tales, in Uzbek folklore, this type of fairy tale is studied as part of animal tales and interpreted differently with different relationships , and the terms "cumulative" or "chain" fairy tales are not used in relation to them . this does not deny the existence of problems that need to be investigated in this area. In particular, we would like to emphasize that the research carried out up to this period on Uzbek folk tales allows us to observe the level of development and future development of folklore studies . However, as V. Ya . Propp said, " One of the important and at the same time difficult tasks of folklore is to study the internal structure and construction of this or that work . " ⁵⁴Therefore, the study of the structure of cumulative tales is one of the most important problems of all time . In the 20th century, scientists were sealed in history with their important work of collecting folklore sources and making them available to the general public, but the 21st century is the period of deeper study of these sources .
Ya . Propp , researching important scientific issues such as the internal structure and construction of folklore works is one of the main tasks of folklorists . The person who founded the structural study of fairy tales is the Russian scientist V. Ya. Propp . His structural studies led to the study of cumulative fairy tales as a genre . We noted above that the group of fairy tales with a cumulative structure or chain structure, plots built on the basis of repetition, which reflect the composition of increasing and repetitiveness, are cumulative tales . The study of the construction of beginnings, chains and endings in cumulative tales creates an opportunity to study such tales more closely . Of course, among other fairy tales , the beginnings of cumulative fairy tales also consist of traditional ornaments. Many fairy tales begin with short beginnings such as " Once upon a time, once upon a time, once upon a time there was a king (or a shepherd)", "May it be with you, let us live " , while some of the beginnings are much longer. "A fairy tale, a goat's bleat, the black owl is beautiful, the black tail is long , the blue is riding on the ice, the beard is broken, the goose is playing the trumpet , the duck is playing the trumpet , the call to prayer , the black If there is an ozoner , a sparrow is a bird , a net is a bird , a wolf is a wolf, a fox is a wolf, my fairy tale has a husband, a husband for seven days, and a wolf with a short tail in her husband for seven days . Once there is, once there is no ...». The task of such beginnings is to gather the attention of the listeners of fairy tales and attract them to listen to the fairy tale. Many Uzbek folk tales are composed of such beginnings. "If there is, if there is not , if he is hungry, if he is full, if the wolf is hungry, if the fox is mad, if the crow is drinking, if the fox is drinking, if the goose is trumpeting , if the duck is singing, if the rooster is It was enough, I did n't know why he left " ⁵⁵or:
"If there is, if there is not,
hungry and he is full .
As long as the wolf is a wolf,
The fox is angry.
As long as it 's cold , _
Chumchu q cha q michi.
In the age of nomadism
rich man .
From the place he fell in love with
There is no happiness .
you say the state , you don't count .
Happy New Year , happy birthday to you .
In so many countries, you know,
It 's hard for a son ⁵⁶. "
These examples include the words "Once upon a time, once upon a time there was a rich man." He is very rich, he is a mud that has been dug up in a deep place, he is a stream that has not passed through, he is a horse that no one has ridden. It is like the moon caught between the clouds in summer , it is like oil without stains when put in ozone , there is no felt blanket , it is a place where no one has slept, it is like tea that has not come to someone's stomach. It's a famous place where this rich man has gone . " or ⁵⁷"It's there, it's not . A wolf is a coward, a fox is a coward , a blackbird is a bird , a sparrow is a bird , a stone is a scale, and a bird is a debt . It is possible to cite examples such as " The hair is ⁵⁸red, the hair is long , the hair is cold, and the hair is broken ." Observational and comparative studies show that the beginning of fairy tales with a traditional introduction is a common feature of fairy tales of all peoples of the world . The task of the beginning of a fairy tale is to attract the listener's attention, to create an imaginary background that matches the nature of the plot, and to create an upbeat and happy mood among the listeners . The beginning is not an exposition, but opens the way for exposition, gives place. In a fairy tale, the plot begins directly from the exposition, not related to the initial plot. The exposition, in turn, is related to the knot of the work ; The movement of events , conflict and development of events that make up the plot line begins with exposition .
cumulative tales , it is possible to mention certain types of compositions that reflect cumulative and chain links . Samples showing the principle of increasing or decreasing cumulativeness, at the same time, it is possible to observe question-and-answer connections , which require one another in the meaning of the house . That is: 1. Creation of a chain as a result of the behavior of animals , various objects and things, which are the ramons of fairy tales . 2. Serving as the basis of questions and answers to the plot of the fairy tale . In particular, the Uzbek folk tale called " Q umurs q a" is considered a chain fairy tale composed in the form of questions and answers . A.Taylor used the term "formula fairy tales" for fairy tales belonging to the cumulative type and presented 5 subtypes of these fairy tales : chain, question-and-answer, endless , never -ending , endless fairy tales. The scientist distinguishes question-and-answer tales as the second type. In ⁵⁹the fairy tale " Q umurs q a" chain connection is expressed in the form of questions and answers. Two versions of the tale were recorded and published , and the version in the second volume of the collection "Uzbek Folk Tales " describes the story like this . A man went on a trip , because he had a job and a job , and his donkey 's foot slipped on the ice and broke.
is on the ice :
‒ O ice brother, who are you better than?
Ice:
‒ If I'm great, how could the boy melt me? ‒ he said.
In this way, a person says to the sun, clouds, rain, earth, grass, cattle, wolves, hunters, pigs and rats : "Who is better than you?" he asked . Their answer forces one to question other characters . The fairy tale ends with a positive answer to every question asked by a person .
‒ Who cares, bro , who are you better than? ‒ he said.
Q umrs q a:
" I'm great, I'm great, I'm great, " he said. ‒ I have increased your father's six hundred botmans from six to g , and your pooch's one hundred botmons from seven to g . "I'm great, I'm great, I'm great, " he said.
‒ Why is the ear big? he asked.
‒ My liver is great , ‒ he said .
‒ Why is your waist thin? ‒ when he asked:
‒ My heart is great! ‒ he answered that he cares .
‒ Why is Kallang big? he said .
‒ My country is great! I am great, my country is great, I am great, I am great! ‒ he said . _ _ _⁶⁰
In the fairy tale "Who are you better than?" the question is the main repeated element , and additionally, in a conversation with a person , we can see the repetition of the words " great " and "great" . In the second version of the tale, Qir g ' ovil breaks his qir g ' tail and asks for ice, which secures the chain. In the first option , it is also possible that the change of the noun into a person is due to the requirement of the next sentence . The conclusion of the second option is similar to the first option in terms of content , but it has a slightly different appearance. That is , the answer of Q umrs q to Q ir g ' avul is as in q house : "I am not great, but is your father great?" Your father has six batmans , and I will carry them . He said that I have seven batmen, and I will carry them on my shoulders ⁶¹.
I.I. Kruk cites the tales "Teremok" and "Kolobok" as examples. The scientist wrote about this " Vostochnoslavyanskie skazki o jivotnykh . Pictures In the book "Composition", he expressed his thoughts about the mental and physical development of the characters and emphasized that the basis of cumulation is the principles that develop plot chains mixed with natural determinism through art .⁶²
that the principle of diminishing pleasure of the fairy tale " Three Goats" can also correspond to the principle of non-completion of the fairy tale, and this can be seen as a feature of cumulativeness. If we look at the compositional system of cumulative fairy tales, they differ from each other in terms of style, word order , and forms of performance. In addition, V. Ya. Propp says that fairy tales, which can be called cumulative tales, should have a composition formed on the basis of cumulative principles ⁶³.
cumulative structure in fairy tales on the example of each folk tale provides an opportunity to widely illuminate specific aspects of the genre . In Uzbek folk tales , we can find diversity. At the same time, the prevalence of chain links and repetition is significantly higher in the collective tales of the Uzbek people . One of the main aspects of cumulative fairy tales is that it is told in a short, rhythmic tone , or repetitions in the plot and poetic passages or question-and-answer repetitions in it completely attract the audience (listeners of tales). In this sense, in the Uzbek cumulative tales, we can observe the length of the introduction mentioned above, the length of the poem , and the use of many poetic passages . Uzbek cumulative fairy tales are distinguished from other folk tales by their specific genre features, such as being based on decreasing or increasing principles .
Predominance of figurativeness and symbolism. It should be noted that there are relatively few studies devoted to the semantics of cumulative tales . In this regard, it is worth noting the article "Treasure in Borsa kelmas" about the content of the fairy tale " ⁶⁴Tukhumboy bilan Buyrakboy " . The symbolic content of the author's fairy tale "Tukhumboy bilan Buyrakboy" comes from the chain of meanings represented by symbolic images . That is, it can be understood that "The living being sleeps as a kidney in the uru g , goes into the womb of the mother, sleeps with strength, finds perfection and again told the uru g . " This content is literally knowledge, a folk philosophical conclusion, and it is possible to proceed from it to other semantic levels of the fairy tale . Moving from the structure of a fairy tale to the spiritual -spiritual level , it means that the stages of a person's maturity will continue until reaching the final destination , breaking the circle of different situations , experiences, skills and patterns , and moving to a reality of a new content . Samples of children's folklore are the most ancient and deeply meaningful treasures of oral creativity , mistaking them for children's stories , sayings , games, and fairy tales . On the contrary, it is possible to find the origin of many genres, the mythological worldviews of our people , the gems of the climates of thought in this treasure . "The fairy tale "Tukhumboy bel Buyrakboy" is a clear example of this situation , " he writes ⁶⁵, serves to reveal the essence of the fairy tale . The creation of such research on the basis of all examples of cumulative fairy tales allows to study the mythopoetic thinking of each nation .
Manifestation of conditionality as the main method. Conditionality plays an important role in the reception , understanding and interpretation of all works of art, especially folklore works . For this reason, all cumulative fairy tales are conditionally accepted and understood, without conditionality these fairy tales are destined to become meaningless . It should be noted separately that conditionality in cumulative fairy tales is one of the problems to be studied separately .

2.2. Peculiarities of English cumulative fairy tales

English folk tales , like other folk tales , have their own genre characteristics, and this uniqueness is the reason for the scientific research of world folklorists . English folk tales as a separate genre are distinguished by their fictions , fixed and complete plot , composition, system of images, traditional motifs, artistic method and fiction. The historicity of fairy tales is primarily explained by three signs . The first of these ‒ The sources that are the basis for the emergence of each fairy tale are socio - political and household reality , ethnographic events , tradition , finally, different worldviews , in particular, myths are the main characters . The second sign is the storyteller's attitude to real reality and the main goal of this attitude , and the principles of poetic reflection of historical truth are the third signs. These three different signs of historicity are manifested in different forms and artistic details, which caused the creation and emergence of specific characters typical of fairy tales, giving them a concrete shape. One such characteristic of fairy tales is cumulativeness.
English cumulative fairy tales are also structurally significant . Cumulative tales in English folklore have three elements: demand, conflict development, and climax. In the products of such creativity , the ending may be absent and mixed with the culmination , that is, it is manifested in the decrease of tension in the last sentence. The basis that forms the basis of the plot and leads to the climax is made up of different development, increasing or inverted order of saying the ⁶⁶house voice .
English cumulative fairy tales are not very numerous compared to other fairy tales in terms of number . N. P. Andreev 's research shows that 60 % of Russian folk tales are household tales, 30% are magical tales, 10% are fairy tales about porches and cumulative tales ⁶⁷.
N.A. Akimenko in English folklore legends about King Arthur 40.43 %, magical tales 34.89 %, legends 13.19 %, epics (Beowulf ) 3.83%, household tales 2.87% , shows that 2.45 % are anecdotes, 1.17% are cumulative tales, and 1.17 % are fairy tales ⁶⁸.
As English cumulative fairy tales, we can take as an example fairy tales from the house q : "Henny-Penny" , "Mouse and Mouser" , ⁶⁹" Teeny-Tiny" ⁷⁰, "Titty Mouse". and Tatty Mouse" , "The Cat and the Mouse" , " The ⁷¹Little Red Hen and the Grain of Wheat " ) ⁷², "The Old Woman and her Pig" , ⁷³"The Strange Visitor" , "The wee, wee Mannie" ⁷⁴, "Scrapefoot " q ) ⁷⁵, "The story of the three Bears" , " Johnny Sake" , " How Jack went to seek his fortune" , "The Bull, The Tup, The Cock and the Steg" , " The three little pigs " ⁷⁶.
Tales with a cumulative structure mainly consist of various repetitions and connections , sometimes in a question-and-answer, poetic, textual structure. Another aspect of this type of fairy tales is that the links in them form a chain .
the three types of connection distinguished by A.A. Kretov , we can distinguish such ⁷⁷connections as stepwise , chain and cumulative . In addition, the fairy tales included in the cumulative type do not always have a purely cumulative structure, but connections that unite different repetitions may be mixed. For example, the English cumulative fairy tale "Johnny Cake" is similar to the Uzbek fairy tales "The Fox and the Wolf" and the Russian fairy tale "Kolobok" in terms of content and options , and the plots of all three versions are different. connection, and the cumulative elements are fully preserved in the narrative in poetic form . The main characters of this tale are an old man and an old woman , Johnny Cake , a little boy . The supporting characters are two well - diggers q zavchi), two ditch-diggers , a bear , a wolf, a fox.
old woman cooks the rice , the old woman tells the little boy to stand up, and the old woman goes to chop potatoes . Suddenly, the boy hears a thud , thump , thump q ib q is released from ozone . The boy can't stand it if he loves her so much . He walked a long way and ate two meals a day q comes to the adulterer and takes q . They ask him where he is going, the deaf man tells them that he has left an old man, an old woman and a small child , and he says that he will also leave you .
"Where are you going, Johnny-cake?"
He said: «I've outrun an old man, and an old woman, and a little boy, and I can outrun you too- o - o !»
"Can you eat, can you eat?" We'll see about that?' said they; and they threw down their picks and ran after him, but couldn't catch up with him, and soon they had to sit down by the roadside to rest.
Cumulative composition it is inherited _ _ on the way fairy tale characters with meet again _ separation with develops and repetition h osil it will _ It 's a muffled inheritance next meeting two ora q pervert with will be
"Where are you going, Johnny-cake?" they said.
He said: «I've outrun an old man, and an old woman, and a little boy, and two well-diggers, and I can outrun you too- o - o !»
"Can you eat, can you eat?" We'll see about that!' said they; and they threw down their spades, and ran after him too.
It 's a muffled inheritance meeting separation with helper in the characters change to see possible , however they are increased doesn't go
The bear said: «Where are ye going, Johnnycake?»
He said: «I've outrun an old man, and an old woman and a little boy, and two well-diggers, and two ditch diggers, and I can outrun you too- o - o !»
"Can you eat, can you eat?" growled the bear, «we'll see about that!» and trotted as fast as his legs could carry him after Johnny-cake, who never stopped to look behind him.
from Ai q opened by q short inheritance q _ to the wolf face will come and to the wolf q bee old man - from old woman , small from a child , two q udu q q from the adulterer , two ora q from zuzchi , ayi from q I opened q , from you h am q open i'm leaving that on the way continue is enough This with of sharing _ again continue is doing we will observe .
The wolf said: "Where are you going, Johnny-cake?"
He said: «I've outrun an old man, and an old woman, and a little boy, and two well-diggers, and two ditch-diggers and a bear, and I can outrun you too- o - o !»
It is inherited _ past while leaving the wall in the corner quietly lying down fox from him q air is going asks . This on the ground of the fox image special it is _ from him soft in the voice asks , but out of place does not move . His cunning point q by so beautiful described :
"Where are you going, Johnny-cake?"
He said: «I've outrun an old man, and an old woman, and a little boy, and two well-diggers, and two ditch-diggers, a bear, and a wolf, and I can outrun you too- o - oh !"
Fox cleverness with him q die input and from the situation fruitful use this to the image special feature is a fox to him q ulo g' i good that he doesn't hear what he said q ulo g' i forward come and get high to say (feeble voice) is weak , weak in the voice asks and q ulo g' i or q asi paw q is carved . Him catch take his eyes while blinking sharp tooth ­ lari with eat q is carved .
This in a fairy tale repetitions it is inherited _ _ h actions with connected ; _ _ sign or q ali it is inherited _ _ meeting that's it character with the end , but new one character with continue that it will to emphasize mu h im and q in the house formula work came out : _
A+B →A+C →A+D →A+E →A+F →A+G →A+H →A+I ←I
Johnny-cake + An old man → Johnny-cake + An old woman →Johnny-cake + A little boy → Johnny-cake + Two well-diggers →Johnny-cake + Two ditch-diggers →Johnny-cake + A bear →Johnny -cake + A wolf →Johnny-cake + A fox ← A fox
English in fairy tales of the characters all types their own wills and wishes expression reach , high social development level to the individual special has been h arakats to do for anthropomorphic q to ability have _ "Titty Mouse and Tatty Mouse" ( Titti and Tatty sich q on ) in the tale lifeless things with passing h in odysseys to the individual special has been h actions our observation can _ In the fairy tale "Titty Mouse and Tatty Mouse". with a chain connection _ _ V. _ Yes . Propp expressed way happened gives _ This of the tale main character named Titty and Tatty they are tight is the stool ‒ course , the broom broom , the door the window ‒ window , an old form ‒ old sat down , a fine large walnut tree ‒ great big side view _ _ tree , a little bird ‒ small q uscha , a little girl ‒ small q trace and an old man ‒ old person while helper are characters .
Named Titty and Tatty they are tight one at home they live and both of them h am one different work perform , one day both of them h am all q a what about cooking it happened Tatty sich q on everything is fine cooking for q to ozone but Titty sich q on _ _ h am that 's all while cooking q in ozone all q a and Titty died _ _ q takes _ Tatty is sitting to eat _ falls _ Three oyo q li course from him why yi g' lip that he is sitting asks . Tatty is Titty dead to him that he received q for yi g' lip I'm sitting says _ Course while to him i h am jump i stand says _
Then Tatty sat down and wept; then a three-legged stool said: «Tatty, why do you weep?» "Titty's dead," said Tatty, and so I wept; "Then," said the stool, "I'll hop," so the stool hopped.
He asks why the broom is jumping off the chair. He says Titty is dead, Tatty is laughing , that's why he 's jumping. Broom while i in it sweep i stand that to sweep starts _
Then a broom in the corner of the room said, "Stool, why do you hop?"
"Oh!" said the stool, "Titty's dead, and Tatty weeps, and so I hop";
"Then," said the broom, "I'll sweep" so the broom began to sweep.
Next in line the door to himself special squealed sound chi q araman , window while g ' is drunk sound I 'm sorry , it 's old sat down home across i turn around says , side g o q the leaves shaking drop it says _ Small q three my pat I 'll pour it out while take coming my milk I will pour says _ Characters between chain connection _ _ there is
"I'll jar" so the door jarred.
"I'll creak" so the window creaked.
"I'll run round the house" then the old form ran round the house.
"I'll shed my leaves" so the walnut-tree shed all its beautiful green leaves.
"I'll moult all my feathers," so the bird moulted all his pretty feathers.
"I'll spill the milk" so the girl dropped the pitcher and spilled the milk.
"Oh!" said the old man, "Then I'll tumble off the ladder and break my neck," so he tumbled off the ladder and broke his neck.
In the plot, the structure of cumulativeness is observed through the increase in their question-and-answer conversation , that is, their answers .
Then said the little girl: "Titty's dead (1), and Tatty weeps (2), the stool hops (3), and the broom sweeps (4), the door jars (5), and the window creaks (6), the old form runs round the house (7), the walnut-tree sheds all its leaves (8), the little bird moults all its feathers (9), and so I spill the milk (10).»
chain link starts with the mouse and continues between the characters.
A+B→B+C→ C+D→D+E→E+F→F+G→G+H→H+I→I+J→J+K←A
Tatty Mouse+the stool→ the stool + the broom→ the broom +the door → the door +the window → the window +an old form → an old form +a wallnut tree → a wallnut tree + a little bird→ a little bird + alittle girl → alittle girl + an old man←Tatty Mouse
A fairy tale the end reverse to turn h osil as q , that is q bee person from the ladder hang on _ down neck breaks , side g o q from shaking roaring old sat down and of the house on top of it a g ' darilib goes _ Window to the door knocks , the door broom on top of it a g ' darilib down , broom while to the chair go hit _ Small poor Tatty sich q on ruins inside buried goes _
A fairy tale of the end reverse order until the house of q in structure describe can :
K→H→G→F→E→D→C→B→A
An Old Man→ a walnut tree fell and upset → the old form and the house→the house falling knocked the the window out → the window knocked the door down →the door upset the broom→the broom upset the stool→Tatty Mouse was buried under the ruins.
Main ji h ati from that is that this fairy tale in the text reverse chain h osil in doing so some characters participation did not Tales from the ground to the ground go through , say q al found h ahead from generation to generation messengers that 's it in process they are in the plot some motifs , images down get q or , on the contrary , increased to go natural _ A fairy tale based on work out _ _ in the formula of the tale reverse in the chain not emphasized a little girl q trace and a little bird q three participation is available not _
Pure cumulative to the structure have of fairy tales main feature fairy tale in development of the characters increase and they are between behavior - action _ or drink water _ is repetition . The cumulative structure A+(A+B)+(A+B+C)... formula was presented by the scientist V.Ya.Propp among the first, and A.Kretov interprets his scheme on this basis . Based on their theories , we can state that the English fairy tale "Henny-Penny" has a purely cumulative structure. Henny-Penny, the main character in the fairy tale "Henny-Penny" (here the word " tovu " is reflected in the meaning of caressing), embodies the image of a lively , loving hen .
"One day Henny-Penny was picking up corn in the cornyard when ‒ whack! ‒ something hit her on the head. "Goodness gracious me!" said Henny-penny; «the sky's a-going to fall; I must go and tell the king.
It 's here grain typing with his to my speech ur g' u is given Tovu q He thinks that the sky connect q it 's falling , that 's it because of this Yes _ _ _ to the island message to give his own responsibility as knowing h ech q is like that without hesitation q irol to the palace trip starts _ U the road is on the road very a lot comrades _ _ meets _ They are from him q air that he is going they ask , he the sky to the ground q is calling , q to irol this Yes _ _ _ message to give in ma q sad to the trip What 's the moment ? says _ On the way encountered characters to him h amro h lik to hook up asks and all of them together road they get
"Where are you going, Hennypenny?" says Cocky-locky. "Oh! I'm going to tell the king the sky's a falling,» says Henny-penny. "May I come with you?" says Cocky-locky. "Certainly" says Henny-penny.
"Where are you going to, Henny-penny and Cocky-locky?" says Ducky-daddles.
"Oh! we're going to tell the king the sky's a falling,» said Henny-penny and Cocky-locky. "May I come with you?" says Ducky-daddles. "Certainly," said Henny-penny and Cocky-locky.
"Where are you going to, Henny-penny, Cocky-locky and Ducky-daddles?" said Goosey-poosey. "Oh! We're going to tell the king the sky's a falling,» said Henny-penny and Cocky-locky and Duckydaddles. "May I come with you," said Goosey-poosey. "Certainly," said Henny-penny, Cocky-locky and Ducky-daddles. So Henny-penny, Cocky-locky.
"Where are you going, Henny-penny, Cocky-locky, Ducky-daddles, and Gooseypoosey?" says Turkey-lurkey. "Oh! we're going to tell the king the sky's a falling,» said Henny-penny, Cocky-locky, Duckydaddles and Goosey-poosey. "May I come with you, Hennypenny, Cocky-locky, Ducky-daddles and Goosey-poosey?" said Turkey-lurkey. "Why, certainly, Turkey-lurkey," said Henny-penny, Cocky-locky, Ducky-daddles, and Goosey poosey.
Characters Cocky-locky, Ducky-daddles, Goosey-poosey, Turkey-lurkey, Foxy- woxy ( rooster , duck , goose , turkey , fox ) helper images h is calculated . Characters helper strength as h am tal q in we reach can _ That's it with together , in a fairy tale of cumulativeness reflection that it will until the house of q show can :
A →
A+B →
A+B+C →
A+B+C+D →
A+B+C+D+E →
A+B+C+D+E+F →
A ←

Head q a with a chain in fairy tales to join _ differently be expressed let's see possible , that is face came character with to be horse _ _ finished , new one with the beginning or q ali the chain it saves . _ This fairy tale based on processed in the formula while of the characters increased to go and their together action h the chain h osil in this case _ main character with helper of the characters interruption not perhaps I 'm sorry that he went or take _ to see can _

A- Henny-penny →

A- Henny-penny +B- Cocky-locky →
A- Henny-penny +B- Cocky-locky +C- Ducky-daddles →
A- Henny-penny +B- Cocky-locky +C- Ducky-daddles +D - Goosey-poosey
A- Henny-penny +B- Cocky-locky +C- Ducky-daddles +D - Goosey-poosey +E-Turkey-lurkey →
A- Henny-penny +B-Cocky-locky +C Ducky-daddles +D- Goosey-poosey +E-Turkey-lurkey +F-Foxy woxy →
A- Henny-penny ←
The climax sign as of the fox image very cunning and hungry q is in iofada reflection is enough Fox of the image in fairy tales from the features what did you do ? h ahead , u simple , trusting images as embodied chickens , roosters , ducks , geese , turkeys _ _ cheating them his own to his words convinces and own cave _ towards starts _
So, they went along, and they went along, and they went along, until they came to a narrow and dark hole. Now this was the door of Foxy-woxy's cave. But Foxy-woxy said to Hennypenny, Cocky-locky, Ducky-daddles, Goosey-poosey, and Turkey-lurkey: «This is the short way to the king's palace you'll get there soon if you follow me».
All of them of the fox to the city turns , but only _ tov q from him q lost q takes _ We ta h lil q _ option pure cumulative structure with one q ator h al q asimon repetition h am our observation possible , that is at the beginning tov q character with starting again _ tov q character with finished _ One q of the tale finish Q's name some in options open the head reflection that he did to see can _ Head q a option all characters themselves of the fox from the clamp q ut q arib , q irol the message deliver _ In this high things in doing so bravery , they between friendship , solidarity , loyalty _ _ ideas _ reflection carry on what sad _ that q is connected to see can _
Summary as that's it to emphasize mu h imki , English point q fairy tales how many century historical culture and traditions , household marriage style in itself reflection bringing came , own linguocultural features with head q a point q fairy tale ­ from separate standing English of folklore one is a fragment . Cumulative to the structure have English of fairy tales structure ji h atini of learning practical a h ambition I do n't know is this _ get up fairy tales take a breath folklore tad q i q nouns for maybe _ linguistics no q tai in terms of h am learning important _ _ _ Cumulative of fairy tales language in learning and children nut q ining development , nut q nu q numbers eliminate in reaching effect in h a q practical recommendations scientific in pamphlets scientists by offer not in q .
Of fairy tales mu h im ji h ati , of course , theirs h Amish of solutions _ to live style , history , worldview , spirit _ _ _ _ world , custom _ _ and traditions with organic it is in the same position . In them before pushed good ideas , education _ it 's done vo q ealar image people for moral , spiritual _ _ source to say can _ In fairy tales described of vo q eals simple , simple _ _ and fairy tales or q ali social morals _ norms in formation a h ambition h am It 's okay .
English fairy tales to history look let's say English point q fairy tales work _ _ Russian , German and french point q from fairy tales next to periods right _ _ came _ Folklorist scientist Joseph Jacobs English folklorists of society leader as English point q fairy tales collected publication in reaching enthusiasm showed . English point q of fairy tales most of them point q oh dear _ in his work forgotten gone reason them collect scientist for q shoulder it ⁷⁸happened English , German and french in fairy tales to similarities that's it of solutions _ religion , culture , living style , people _ _ geographical or q in location and , the most important , solution q _ _ oh dear _ of his creation from the ground to the ground past walking main reasons as confession will be done . English point q of fairy tales the most mu h im feature his information scope width with is explained . _ Most of the time se h rs instead of see _ facts , figures , geographical _ _ names given _ A fairy tale or q ali reader _ _ or to the listener see _ information deliver , really _ _ _ _ _ describe for impression remove q mu h im h is calculated .
The image of Jack is typical of English fairy tales, and we can also find the image of Jack in English cumulative fairy tales . In the English people , the image of Jack has been widely used since the 1800s, and his popularity among the people has been preserved due to the creativity of the folk singer . It would not be a mistake to say that the fairy tales about the boy named Jack, who earned respect in the family and among his neighbors, have a very wide audience . Tales featuring the character of Jack later became known as JackTales as a group , and tales under this name became more common in America than in Britain .
a shortening of the name John-Johannes, and the history of the image of Ivan in Russian folklore goes back to the ancient John ( merciful God), and in the French , you can find opinions that John is the French translation of Ivan . . By the middle ages, many connections with the names John (John), Jack (Jack ) , Jacky (Jacky) began to be noted ⁷⁹. The influence of the British colonies on the wide spread of Jack's image was also strong, and in the Caribbean islands , it was widely spread among the people as a fairy tale with positive characteristics . In the works of Jamaican folklore , the character of Jack can be seen in every fairy tale . In the Jamaican folktale tradition, Jack appears in every tale not as a character but as an archetypal listener. The storytellers used to say "By Jack Mandora , menochooseany ", that is, "By Jack Mandora, don't blame me for the tale I've just told" before the end of each tale. The predominance of the character of Jack in the fairy tales is a sign that he was brought in when the fairy tales were told. As soon as ⁸⁰Jack went in search of his happiness , the fairy tales in which the character of Jack was embodied began to spread widely around the world, namely , the migration of the English people to different places is emphasized as the main reason. As the English-speaking peoples of Europe settled across the ocean , Jack's tales spread throughout the Americas and led to the emergence of other Jack tales among the people . There are no clear sources about the existence of fairy tales in which the character of Jack has already appeared in America . There are some hypotheses that Jack's tales date back to the period of the arrival of the English colonies, that is, to the 17th century . Joseph Dodridge (1769 ‒ 1826 ) notes that Jack's tales were widespread in West Virginia before 1783 : "The product of a powerful folk tale , Jack and others Fairy tales about giants were a means of relaxation and encouragement for young, energetic young men to spend their lives cheerfully and meaningfully . Most of these tales are long and contain important stories . Jack has always been considered as a fairy - tale hero who faces many challenges and can present the achievements achieved through his highest physical and mental capabilities . His victory over the giant made Jack 's image popular. Tarra qq iyat , of course, gradually turned the images reflected in these ancient tales into romantic novels . In this process, the characters in fairy tales moved to works and novels ⁸¹. Although the characters from the fairy tales have been translated into works , Jack 's fairy tales are still heard in those days and today . While the United States of America mentions the foothills of the Southern Appalachians as the point of spread and popularization of Jack's tales , this is because settlers settled in states such as New York, North Carolina, Kentucky, Virginia, Tennessee, Arkansas, Missouri, and Pennsylvania . It can be observed that it is also widely distributed in the regions. As ⁸²noted by Dodridge Joseph, the fairy tales with the character of Jack reflect various events . cheating on his tracks, stealing money or livestock , encountering thieves , invincible giants, ghosts , mythical unicorns on his way , cleverly getting rid of them , winning , even facing death and the devil events such as At the same time, folklorists have also drawn attention to the unique aspects between the image of Jack in America and the image of Jack in Britain . According to U. Nikolaysen, Jack in the British folklore tradition has a wide enough scope, and the American image of Jack is not unique to America at all ⁸³. Lyndall Karl tries to express the differences between them while focusing on other aspects : the events interpreted by the character of American Jack are less magic , but rather the manifestation of reason and perception . reflected more . In English, Jack is usually interpreted as a poor young man who is hostile towards the upper class , and in American Jack is a person who seeks to find his place among the community, hopes to become rich, and strives for a goal . embodied as
Julia Hannigan says that the embodiment of Jack in American fairy tales as a person who builds his family in a new land, independent of his original home , is related to the settlers going to the American continent and settling there . The events of the fairy tale in Britain that embody the image of Jack end with his return home , an example of which is the cumulative fairy tale "The Ass, The Table and The Stick" . That is, Jack, regardless of his father 's harshness and ruthlessness towards him , goes home every time . In a word, the image of Jack reflected in the fairy tales reflected the spirit of the social life of that time , its standards , the highest dreams and desires, the spirit of the people of that time . It is important ⁸⁴to note Barbara McDermitt's opinion that the local people imagined themselves in the image of Jack . People 's belief that such high qualities are inherited from those indigenous ancestors was very high .
Jack as an inspiring and empowering figure is also reflected in the Appalachian folktale tradition . Ray Hicks , the great American narrator of Jack stories, told Barbara McDermitt : “Jack is a living figure. He has always lived among people. Anyone can be Jack. Sometimes I tell my storytellers, "I am Jack." Although I have n't done all the things that Jack does in the fairy tales , I can honestly say that I resemble Jack in many ways . This, in turn, indicates the longevity of Jack's character . " Although the appearance of the character of Jack in literary genres certainly caused readers to become more interested in these works, fairy tales with the character of Jack are still popular among English and other peoples .
fFairy tales that interpret the image of Jack in English folk tales : "How Jack Went to Seek His Fortune" , "Jack and His Golden Snuff-Box" (Jack and his golden snuff-box ) , " Jack and the Beanstalk", "Jack Hannaford", "Jack the Giant Killer " , " The Ass , The Table and The Stick" , " Lazy Jack " . The character of Jack is embodied as the main character of these tales . At the same time, although the fairy tale "The House That Jack Built" is not considered an English folk tale, as a cumulative fairy tale it is considered one of the most popular fairy tales in English folklore . As a male character, Jack is embodied as an "afellow", an "alad" - a teenage boy. Also, in English fairy tales, it is possible to observe the use of nouns in the q house for male characters : a man ‒ person , a fellow ‒ teenage boy , person, friend , friend, friend , friend ‒ teenage boy, a marn – person (a man changes to marn in dialectical pronunciation), a mate, a chap, a chep, a fellow ‒ comrade , equal q ur, oshna, o g ' ayni , a youth ‒ young guy, a gaffer _ q ariya ( in colloquial speech), a roisterer is a word that reflects the character's negative character, and is used in the sense of a wanderer or shallow q . In the cumulative stories "How Jack Went to Seek His Fortune" , " The Ass , The Table and The Stick " embodied. In these two tales , the positive qualities of the main character, who embodies the image of Jack, are also widely described.
fairy tale "How ⁸⁵Jack Went to Seek His Fortune", the ideas of friendship , harmony , mutual respect, and justice are depicted through the image of Jack , and these are his qualities. , but the fact that he is able to get out of the situation with intelligence , thinks about others and not himself, is the basis for interpreting him as a smart guy . The short story of the tale is as follows : one day Jack goes on a journey to find his happiness . Along the way, he meets a cat, a puppy, a goat, an ox , and a rooster. One by one, they all ask to be friends with Jack , and Jack , the main character, gives the same answer to the supporting characters:
"Where are you going, Jack?" said the cat.
"I am going to seek my fortune."
"May I go with you?"
"Yes," said Jack, "the more the merrier."
So on they went, jiggelty-jolt, jiggelty-jolt.
" Jack , come on. " road did you get it?" ‒ that asks cat _
"I'm looking for my happiness."
" May I go with you?"
" Yes , the more we have, the happier we 'll be , " answers Jack . They leave together happily.
walks together, they will walk in abundance . They are so happy that they forget to spend the night in the air if it gets late . At this point , they come to a house and take it . Jack instructs his friends to keep quiet until he comes to look through the window at the house and goes to check the house himself. He looks out the window and sees thieves counting money. Jack tells them back and tells them his plan . When Jack says the secret word they agreed upon, he asks them to raise their voices . When they're ready, Jack says the secret word they've come up with, and everyone starts making their voices heard . A cat meows, a puppy barks , a goat bleats, it crows , and a rooster crows . They join together and make such a horrifying sound that the thieves run away in different directions . _ So, Jack is able to perceive the situation with intelligence and quickly make a plan accordingly. Before going home , he puts the cat on the rocking chair and the puppy under the table . Jack takes the goat upstairs and puts the ox in the basement . As always, the rooster chooses his place on the roof. By this time, Jack goes home , the thieves send their accomplices to the house and ask them to return the money . Jack's plan good work giving thieves _ _ their money saying q ca n't get
"I went back to the house," he said, "and went in and tried to sit down in the rocking-chair, and there was an old woman knitting, and she stuck her knitting-needles into me." That was the cat, you know.
"I went to the table to look after the money and there was a shoemaker under the table, and he stuck his awlinto me." That was the dog, you know.
" Me or q a from the side home I went inside i entered and answer ­ ranma to the chair do n't sit down I was U on the ground q bee old lady something full ib _ sits was _ U to me full job _ needles stabbing , stabbing took ".
You know what it was, yes , it was that Cat.
"I went to the table to find the money. You know, when there was a cobbler under the table, he stuck his leg to me . ''
You know what it was, yes , it was that Puppy.
The fairy tale ends with the thieves not coming home.
version of the tale - in "Jack and His Companions" (Jack and His Companions ) , Jack saw his mother's suffering and wanted to treat his mother better . Life starts with the purpose of making sacrifices . _ The events of the plot continue as above . At the end of the story, Jack brings his mother to this house. His friends who came with him also stay with Jack in this house . They live under one roof .
cumulative fairy tale "The Ass, The Table and The Stick" (Eshak, Stol va Ur To' q mo q ) , the main character , Ramon ⁸⁶, is very simple, but at the same time, the character of a troubled teenager is played by the character of Jack. or q ali describes. Jack leaves home because of his father's bad attitude towards him . He meets an old woman on his way. The old woman asks him to help her in the house. After twelve months and one day of service , the old woman gave him a donkey as a reward . If he pulls the donkey 's ear , it will start to bray and silver coins and money will fall out of its mouth . On the way home, Jack stayed at the hotel. Me h works his ass to pay the bathroom bill. Seeing this, the innkeeper changed Jack's ass . There is a widow's daughter next to her house, and Jack becomes her friend . When Jack tells his father that he wants to marry her , his father tells him that he will let him if he gets her to work . When he returns home, he tells his father that he wants to marry the girl he likes and now he can earn enough money to support her. Then Jack will pull the donkey 's head and get money . When there is no result , his father gets angry and kicks him out of the house again . This is repeated two more times. Jack gets a table that can be decorated once . They change him in the hotel where he spent the night. He will be in front of his father again. For the third time, he will get Ur's moq in exchange for helping build the bridge . On the way home , Ur takes the Donkey and the Table from the innkeeper with the help of knitting needles . When he came home , his father had already died. For the purpose of marriage, Jack tells the girls who love him that he will marry the one whose skirt is full of money and gold, the one who has the most money. Tomorrow you all gather in front of my house with your money. The next day , all the girls start coming to Jack 's house with all their money. And the girl he lost had nothing but two pieces of copper :
"Stand aside, lass," said Jack to her, speaking roughly.
"Thou hast no silver nor gold - stand off from the rest." She obeyed, and the tears ran down her cheeks, and filled her apron with diamonds.
"Up stick and bang them!" exclaimed Jack; whereupon the cudgel leaped up, and running along the line of girls, knocked them all on the heads and left them senseless on the pavement. Jack took all their money and poured it into his true love's lap.
"Now, lass," he exclaimed, "thou art the richest, and I shall marry thee."
" You this to the side go , madam , ‒ q polity with Jack to him speaks _
"You have neither gold nor silver coins, separate yourself from those who have."
He begins to move obediently and his glasses crinkle . Her glasses fell from her cheeks and filled her skirt with diamonds.
"Ur tu' q mo q ! Hit them!' Jack ordered . _ Ur to' q mo q q ator begins to make q traces. Jack takes all their money and starts throwing it over his lover like a dice roll and says to the girl:
"You are the richest girl , I will marry you!"
tale ends with Jack achieving his goal . It would not be an exaggeration to say that the positive qualities such as relentless work towards the goal , obedience, and honesty caused Jack's image to be widely used in the works of English folk poetry .
Folklorist Komiljon Imomov emphasizes that the plot of fairy tales has an independent and unique form , ⁸⁷and that the plot can be complex, large or simple, compact, sometimes multi-planned . The plot of the English cumulative fairy tale with Jack is independent , at the same time, with a simple plan, and it is significant because it embodies the symbols of cumulativeness .
tales in which the character of Jack is interpreted , the leading character's mysterious power, his fight with the evil force, and his constant victory define the heroic nature of the fairy tales . In the fairy tale " Jack the Giant Killer " (Jack is a hero who wins over the Giant ) , his heroic qualities are fully embodied . People of primitive and feudal-patriarchal communities idealized human abilities. Idealization is the beginning of artistic images, and it has given rise to many novels . The relatively active behavior of the leading characters, such as Jack, is a characteristic feature of romance-type tales . Epic hero is a symbolic expression of the ideal of the people , incomparable power , peace, independence , courage, peace , righteousness , kindness , and justice . The image of Jack in fairy tales has been enriched with vital symbols and has become vital in the course of historical development among English-speaking peoples . As Komiljon Imomov said, every image and system of traditional motifs that make up the plot of a fairy tale can be not only an expression of dreams and hopes, but also life records that have left a mark in the history of the people and gained importance . .⁸⁸

Chapter III

issues of artistic interpretation in cumulative fairy tales

3.1. Interpretation of motifs in cumulative fairy tales

Folklore scientists put forward the idea that to know the whole, it is necessary to know the names ⁸⁹of the parts that create it . In fact , in order to have a certain idea about folklore works, it is necessary to study the parts of which it is composed.
Folklore scholars have different opinions about the motive. Vselovsky emphasizes that the motive is the smallest element of the plot . "Motive" I understand as a statement in which various questions encountered in the first ⁹⁰primitive thinking or everyday life are answered figuratively .
However , V. Propp clarifies the motive given by the scientist . Motiv h atto emphasizes that a sentence can be ⁹¹h am . V. Propp 's opinion cannot be applied equally to all fairy tales . But when it comes to cumulative fairy tales , we can see that V. Propp 's thoughts are appropriate. So, when talking about the motive, it is important to talk about which genre of folklore works and which type of it .
In cumulative fairy tales, motives are manifested in a unique way. This feature is the fact that the motif appears in a single sentence, and the second feature is the repetition of images and motifs throughout the story.
O. Freudenberg stressed that character research is required to understand the essence of motives in folklore ⁹². When it comes to the study of the specific plot system and motives in the cumulative fairy tales, it is necessary to pay attention to the close connection of the motives with the characters .
fairy tales differ from other fairy tales by their unique structure . The different aspect of this type of fairy tales is that they consist of such features as repetitions , their chain connection, and the increase in the number and size of the characters of the fairy tales . A large part of the research on cumulative fairy tales is related to the cumulative tales of the Russian people , and the research on Uzbek cumulative tales has not been mentioned so far . For this reason, the comparative study of Uzbek cumulative fairy tales with English cumulative fairy tales is to analyze the meeting of such similarities between the nations by revealing the similarities and similarities in the folklore of the two countries . Although the historical roots of the Uzbek and English peoples are not the same , in their folk art , there are many similarities . At the same time, it is historically known that England in the West and Uzbekistan in the East had developed centers of science, literary creativity, and art . The roots of the development and growth of literary creativity are, of course , closely related to folk art .
Tora Mirzaev describes folklore genres that are very different from each other . He sees it as a historically formed integrated system and puts forward the idea that they are in a complex relationship and enrich each other in this integrated system ⁹³. The formation and existence of such a comprehensive system is one of the main principles of folklore . Epics, fairy tales, proverbs , riddles and other folklore genres are examples of the artistic word art created during the development of national artistic thinking , and their comparative study is an important part of the literary cooperation between the two nations . is considered very important in its installation .
The conducted research on folklore shows that fairy tales are emphasized as a genre that is close to each other in the folklore of all peoples . Of course, such a feature of fairy tales indicates their very primitiveness and many similarities in the domestic life of different peoples . Regardless of the similarities , the nationalism is reflected in the fairy tales of each nation, and the national spirit is fully reflected in the fairy tale heroes , in the reflection of household issues, in the professions, crafts , and mythological views of the fairy tale heroes .
Uzbek and English folk tales , great human qualities such as hard work, honesty , honesty, intelligence , ingenuity , courage, and courage are sometimes human characters , sometimes Animals are embodied and magnified through characters . As is characteristic of all fairy tales, the image of animals takes the lead in Uzbek and English cumulative fairy tales . At the same time, one of the distinctive features of English fairy tales is that events are formed from the collision of animals and animals . The reason for the conflict lies in hunting , friendship, unity , struggle for happiness, fight against evil , understanding of the world , imagination .
In fairy tales , nature and seasons are not always clearly visible , i.e., cumulative fairy tales do not show this clearly . But it is possible to understand the season in which the fairy-tale event happened by such signs as the fruits ripening , the water freezing, the harvest being eaten , and the frozen water.
epic tense , events and events take place in the past tense , at the same time. Time and space are fictitious, in the life of one or another animal , in relation, in the continuity of events and events. In English cumulative fairy tales, the number of characters or the number of events between two characters is plural , and the events in them are described in the form of poetry , conversation , question -and-answer, and the argument between the characters or the conversations are short and rhythmic . function cannot be found in most fairy tales. Some of their names are shown with the usual names of animals , and the mouse itself is marked with capital letters : the Mouse, the Duck, the Cat . Typical characters of cumulative fairy tales include inanimate objects : the stick , the fire , the rope . A miracle occurs in the union of the real world and the world of fairy tales . Human characters are named based on their profession, age, appearance ; a farmer, a baker, the old man, the old woman, a well-digger, a ditch-digger, a butcher , a shoe maker a thresher, a reaper , a tool maker, a shoemaker) . The research shows that the main characters of the plots in the cumulative fairy tales are animals ⁹⁴and birds . The main character of such cumulative fairy tales as " Bogshada" ( Q ar g ' a), "Bor bogshada" (Kulrang q ar g ' a), "Sharada Shar bogshada" (Sharada Shara q ar g ' a) ‒ q ar g' a.
among the first to ⁹⁵reflect similar plots in cumulative fairy tales, such as N.V. Stekolnikova's "Kolobok", " Teremok " and drugie. In his book "Kumulyativnye skazki v ix variantakh", he presented a collection of variants of Russian folk tales .
There are three versions of the English cumulative fairy tale "The story of the three bears". In the first version, a girl with ⁹⁶golden curly hair comes to the bear 's house . There are also similar plots in Uzbek and English cumulative fairy tales .
see that a similar plot is reflected in the example of the English collective fairy tale " Titty Mouse and Tatty Mouse" and the Uzbek collective fairy tale "The bee died, the flea was angry " . All types of characters have the anthropomorphic ability to express their will and desires, to perform actions characteristic of a person with a high level of social development .
Tatty Mouse", we can observe actions characteristic of a person in the events with inanimate objects . The main characters of this tale are the little girls named Titti and Tatti , the stool , the broom, the door , the window , an old form , a fine large walnut tree, a fine large walnut tree A tree , a little bird , a little girl , and an old man are supporting characters . _ Tatti puts the porridge in ozone to cook it , Titti also puts the porridge in ozone , the porridge in the ozone turns and Titti dies . Tatti sits down and cries . The three-legged chair asks him what he is sitting on. Tatti tells him that he is sad because Titti died . Kursi says that I am still jumping .
Then Tatty sat down and wept; then a three-legged stool said: «Tatty, why do you weep?» "Titty's dead", said Tatty, and so I weep; "then, said the stool, "I'll hop", so the stool hopped.
Chained connection _ _ sich q on or q ali done over , characters between continue is enough In the plot cumulative of the characters h actions and they are between question - answer in su h bats increased to go or q ali or take _ to the eye thrown away Broom from the course what for jumping asks . U Titty dead , Tatti he 's laughing , that 's it because of he h am jumping says _ Broom while i in it sweep i stand that to sweep begins :
Then a broom in the corner of the room said, "Stool, why do you hop?"
"Oh!" said the stool, "Titty's dead, and Tatty weeps, and so I hop; "then," said the broom, "I'll sweep" so the broom began to sweep.
of the house in the corner standing broom the table seeing h buttermilk took q and from him asked :
"Chair, why are you jumping?"
" Oh ! Titti is dead , Tatti is laughing . That's why I'm still jumping."
"I will sweep in it, " said the broom.
Next, the door makes a special creaking sound , the window makes a creaking sound , the old seat says that it will go around the house, and the sycamore tree says that it will shake its leaves . I will spill my little feather , I will spill my milk that I am bringing, and someone will break my neck by jumping from the ladder .
"I'll jar," so the door jarred. The door started to creak as well .
"I'll creak," so the window creaked. "I'm going to rattle in it," the window began to rattle.
"I'll run round the house"; then the old form ran round the house. "Then I will walk around the house , " said the old chair, and began to walk around the house.
"I'll shed my leaves", so the walnut-tree shed all its beautiful green leaves. " Then I will put on my leaves , " said the walnut tree , one by one .
"I'll moult all my feathers", so the bird moulted all his pretty feathers. "I will shed all my feathers , " said the bird , shedding all its beautiful feathers .
"I'll spill the milk", so the girl dropped the pitcher and spilled the milk. "I'm going to pour my milk , " said the little girl , dropping her eyes and pouring her milk .
"Oh!" said the old man, "then I'll tumble off the ladder and break my neck," so he tumbled off the ladder and broke his neck. "Eh! I will fall from the ladder and break my neck, " said a man who fell from the ladder and broke his neck.
A+B→B+C→ C+D→D+E→E+F→F+G→G+H→H+I→I+J←A
Tatty Mouse (A)+(B) the stool → the stool (B)+(C) the broom→ the broom(C) +(D) the door → the door (D)+(E)the window →the window (E)+(F)an old form → an old form(F) +(G) a wallnut tree → a wallnut tree (G) +(H) a little bird→ a little bird (H) + (I)alittle girl → alittle girl (I) + (J) an old man← (A) Tatty Mouse
A fairy tale the end reverse to turn h osil that is , _ q bee person from the ladder hang on _ down neck breaks , side g o q from shaking roaring old sat down and of the house on top of it a g ' darilib goes _ Window to the door knocks , the door broom on top of it a g ' darilib down , broom while to the chair go hit _ Small poor thing Tatty sich q on ruins inside buried goes _ This in a fairy tale with a chain connection , etc _ _ _ one of the character water bath _ increased to go and reverse in order of the chain intact turn cumulative signs as to see can _
" Bit died , flea sad done »⁹⁷ Uzbek point q cumulative in a fairy tale h am above _ _ to the plot similar vo q ealar reflection reached _ A fairy tale to the statement according to _ with flea very take it friend will be From the days one day of the old woman home come in What 's up ? _ when they were old lady bit catch kills and flea one of maple to the bottom go g' in g ' illab sits . To the maple in q hit h brother from him what for g ' in g ' whining asks .
‒ For example What are you doing ? _ was it ? ‒ that asked .
‒ Bit died , flea sad happened , ‒ said flea and again g' in g ' illayveribdi .
‒ Bit die , flea sad if so , h akka h am hair spilled , ‒ that one shaking oh but feathers pour out left _
H 's sister saw maple what for hair spilled asks .
- Bit died , flea sad It's done , bro hair poured out , saying answer gave he _
In this way, the maple sheds its leaves. Every day, the goat that came under the plane tree broke its horn and went to the river . The river wanted to be a lake, a lake, a lot of water went to the fields along the river. The cattle that were going from there were leaning on each other, shoulder to shoulder. When they got home, they told what happened.
"In that case, my aunts are all over the place," he said, poking his nose and going to his neighbor's house.
And the neighbor threw all the porcelain into the yard and broke it . When her husband comes and asks:
- The louse died, the flea was sick, the acacia shed its hair, the maple tree was broken, the goat's horn was damaged, the river was full of water, the mullahs were full of life, the women were full of life, I was full of life, he answered. They say that if a person grows up with a man, he becomes wise, and if a fool grows up with a fool , he becomes mad .
fairy tale ends with an ending, and the fairy tale does not create a chain in reverse order, as in the fairy tale " Titty Mouse and Tatty Mouse " . The main feature of these two fairy tales is the existence of a chain link in them and the cumulative structure is reflected in the question-and-answer dialogue of the fairy tale, and cumulativeness appears through repetition and increase in each conversation.
Repetition of plots from the fairy tales "The Cat and the Mouse" , " A Grain of Corn " , It is very similar in structure and plot to English cumulative fairy tales such as " The Old Woman and her Pig" , "The Wee, Wee Mannie" ( Mitty Mannie ) . In these tales, the place the main character goes to and the characters he meets change and increase in number, at the same time creating a chain link in which repetition is reflected . The events in fairy tales take place with the rapid development of fairy tales. The main feature is that exact and complete questions and answers prove that natural phenomena are related to each other .
In the fairy tale " Alone with a horse " , a horse learns from himself . He said to himself: "This night is fragrant , come to the water !" says. The events of the fairy tale are chained in a question-and-answer manner in order to obtain water, pottery, soil , deer , greyhound , cow's milk , dry grass , sickle , and coal . If we pay attention to the connections, we need a pitcher to collect water, soil to make a pitcher , soil q q deer antlers, deer grass, and h wood. The chain link in the fairy tale shows the common connection in life and also provides the compositional integrity in the fairy tale . If we look at the compositional system of cumulative fairy tales, they differ from each other in terms of style, word order , and forms of performance. And I.F. Amroyan presents the ⁹⁸formula in house q : /A+B/+/A+C/+/A+D/+/A+E/+/, according to his opinion, fairy tales with this structure have a unanimous cumulative effect. If it does not reflect it, the increase in its question-and-answer or poetic title is fully consistent with the structure of the cumulative composition .
fairy tale "The Old Woman and her Pig" there is also a cumulative composition, and the old woman's dialogue reflects the cumulative structure. An old woman buys a pig from the market , and while taking it home, the pig cannot pass through the fence . Old lady puppy goes and pig q ani bite says :
So she said to the dog: "(1) Dog! Bite pig; piggy won't go over the stile; and I shan't get home to-night.»
That's it way old lady stick , fire , water , ox , tool , horse , rat , cat _ _ _ _ _ with meeting at the end a cow or q ali node is solved . H ar one mulo q on horse cumulative principle reflection reached is increasing _ to go or q ali happened was _
She went a little further, and she met a cat. So she said: "(9) Cat! Cat! Kill rat; (8) rat won't gnaw rope; (7) rope won't hang butcher; (6) butcher won't kill ox; (5) ox won't drink water; (4) water won't quench fire; (3) fire won't burn stick; (2) stick won't beat dog; (1) dog won't bite pig; piggy won't get over the stile; and I shan't get home to-night.»
The old woman walks a little more and meets the cat: "Cat! Cat! Eat the rat ! The rat didn't gnaw the meat. Ar q on q did not enrich the tool. The blacksmith did not slaughter the ox , and the ox did not drink the water. The water did not extinguish the fire, and the fire did not burn the stick . Tayo didn't pet the puppy. When the puppy bit the pig , the pig would jump over the fence, and I would get home before nightfall .
"The Cat and the Mouse" , "A Grain of Corn" , "The Old Woman and her Pig" , "The Wee , Wee In English cumulative fairy tales such as "Mannie" (Mitty Manny), the knot is untied without breaking the chain in the reverse order.
fairy tale ⁹⁹"The Cat and the Mouse", the cat cuts off the mouse's tail. A mouse asks a cat for milk from a cow to get its tail , hay from a farmer for a cow, meat from a farmer, and bread for a baker from a baker . A fairy tale reverse in order ends with :
"Then the baker gave mouse bread, and mouse gave butcher bread, and butcher gave mouse meat, and mouse gave farmer meat, and farmer gave mouse hay, and mouse gave cow hay, and cow gave mouse milk, and mouse gave cat milk, and cat gave mouse her own tail again ( Sich q on the bread q to the device take It 's gone _ to him meat gave _ Meat to the farmer take go from him hay took _ Hashakni saw a cow Sich q ona milk gave _ Sich q on milk A cat take went and Cat Sich q ona the tail saying q gave )".
" Chivinboy " Uzbek cumulative in a fairy tale this structure observation can _ « Q ar g ' a with q himself » in the fairy tale while connection _ _ above _ _ fairy tales like h al q ali to join _ reflection did not Q ar g' a oro q ni take i fly that in the desert h allok will be In the fairy tale " Chivinboy ". of a mosquito to the nose yanto q thorn come in goes _ The thorn to receive from a goat asks the goat After q , to the wolf goes _ That's it way hunter , pig , cat , puppy , children , old woman _ forward queue - queue come , previous fairy tale from the characters application it will _ A fairy tale vo q eals the solution old lady or q ali h al will be :
"... One q atti q the wind is standing The wind mom's cotton flew . Momo q to die beat take the children howl , guys _ the puppy hooray gone , puppy the cat many gone , cat sich q onni what 's up gone , sich q on bag hole gone , sniper wolf shot , wolf the goat Goat yowled _ _ either q ni eat q carved . Then Chivinboy's and q ti nice to be , murod - ma q sadiga arrived ."
N. _ A. _ Akimenko English cumulative fairy tales regarding own to tad q i q horses relying on the first to guru h simple and reverse in order predicative of the chain do n't go development principle based on methodical of means and of words a lot or little q similar composite to the structure have has been one q ators is available fairy tales enters ¹⁰⁰_ Above _ _ fairy tales h am this to guru h enters and "The Old Woman and her Pig" ( Kpir and his pig q asi ) in the fairy tale one in the sentence came lexicon repetitions h is thermal effectiveness increase on duty q killed : «Pig, pig, get over the stile...», «Dog, dog, bite pig...», «Stick, stick, beat the dog...», «Water, water! quench fire....», «Oh! oh! drink water...».
In the fairy tale h of actions increased to go gradation method or q ali done growing , chain -like parallel q shocks , _ past vo q ealar order and new of the character appear to be with is characterized . H arakats reverse in order done is increased _ new of the subject the beginning second h odyssey series word for word repetition with that 's all _ _ shows .
Second guru h to "The Little Red Hen and the Grain of Wheat" ( Q izil Tovu q and this is good doni ») fairy tale enters _ A fairy tale six with a chain from connection _ consists of from them _ the last one h al doer on duty will come Six predicative q ators previous h of actions to repeat effect not hooked h ahead thematic - rhythmic progression using q is hit . Discourse ta h lili from ji h ati in a fairy tale parallel structure and with a chain in connection _ mu h im role played repetitions each other _ with organic it is in the same place . First connection : … . "This wheat should be planted," she said. "Who will plant this grain of wheat?"
"Not I," said the Duck.
"Not I," said the Cat.
"Not I," said the Dog.
"Then I will," said the Little Red Hen... Last connection : … She made and baked the bread . Then she said, "Who will eat this bread?"
"Oh! "I will," said the Duck.
"And I will," said the Cat.
"And I will," said the Dog.
"No, no!" said the Little Red Hen. "I will do that." "And she did."¹⁰¹
English cumulative of fairy tales Uzbek from fairy tales mu h im different _ _ ji h ati in it q r q inch vo q eaning cumulative principles and repetitions based on reflection is enough . This like fairy tales children to the audience not so much h am suitable wo n't come , but them structure from ji h ati learning important _ _ _
In them done to be increased h arakats slowly _ _ grow up goes , h action which slows down h ar different of methods used : repetition types , parallel structures . This like fairy tales in saying fairy tale of the speaker sound o h angi of the tale effectiveness in raising and in the listener q'or q uv _ heat of h in raising mu h im a h intention occupation reached _
"The Strange Visitor" ( Unknown Me h mon ) cumulative of a fairy tale the first Q's name of the author nut q i is , in it connection _ _ parallel structures and in them anaphoric just ­ roars with I 'm sorry gone :
"A woman was sitting at her reel one night; And still she sat, and still she reeled, and still she wished for company» ¹⁰².
Repetition but only _ new element with exchange or q ali changed goes : small, small legs; thick, thick knees; thin, thin thighs; huge, huge hips; a wee, wee waist; broad, broad shoulders; small, small arms; huge, huge hands; a small, small neck; a huge, huge head.
Q return , parallel structures , repetitions h of actions duration slows down , listeners in tension q 's superiority do n't drink - just drink _ strength ­ yep on the go continue makes _ Second q name while of words nature relatively of the author explanations superior has been horse _ _ in the style of q hit _ Ten one q ator usual question with starter sentences or q ali question - answer in the style of connected with : _
"How did you get such 1 ‒ broad broad feet?" quoth the woman, 2 ‒ small small legs, 3 ‒ thick thick knees, 4 ‒ thin thin thighs, 5 ‒ big big hips, 6 ‒ a wee wee waist, 7 ‒ broad broad shoulders, 8 ‒ small small arms, 9 ‒ huge huge hands, 10 ‒ a small small neck, 11 ‒ a huge huge head.
The fairy tale to himself special the first in the name of q telling passed the body members second q in the name reverse order or q ali head ­ will be Big and small in size of members h ajm change slowly _ _ grow up goes _ Answer while one different ‒ "Ahh-hh!" – late-and wee-ee-moul” is the answer whiningly while giving ‒ quietly laughing , gruffly ‒ at g ' allik with , piously ‒ himself so much water keenly ‒ _ q trace q susceptibility with , pitifully ‒ sorry laughing like words used this in a fairy tale of the speaker role mu h im that shows .
"Teeny-Tiny" fairy tale h am this fairy tale similar is , q or q inches vo q eani repetition , increase to go , h ajm change elements or q ali reflection made _ In the fairy tale "Strange Vistor" "FOR YOU!" ( Sen for !), in the tale "Teeny-Tiny" "TAKE IT" ( Ol like this ) . of sentences big h letters with to be written J. _ O. _ Galliwell listeners between dramatic and funny effect create for this to words that's it way ur g' u given with explains . _ _¹⁰³
" Fox with In the fairy tales " Wolf ", " Kolobok " and "Johnny Cake". h am similar plots reflection reached is this _ in fairy tales pure cumulative structure reflection did not if h am , g ' g ' isro q 's poetic in the name of q increased to go or q ali sand ­ passive structure appear was _ D. _ Nosov to his opinion according to , kumul ­ yes se h rli and h porches in h a q of fairy tales in knitting _ used composite style is the majority h ols this fairy tales structure principles pure cumulative of plots nature suitable will come¹⁰⁴

3.2. Cumulative of fairy tales artistry tal q ini

Uzbek point q folklore how many from centuries since Uzbek of the solution traditions and of culture the most sir q irra ji h names in itself sa q lip Come on . _ Tales h am point q oh dear _ of his creation main Q's name as that's it point q spirituality , household marriage style , historical wo q eligi , goodness and to the good deliverer ideas _ in itself reflection made literary is a process .
Russian scientist V. _ Yes . Propp as he said : "of folklore mu h im , the same at the time , difficult of duties one he or this of the work internal structure , q strike is learning " ¹⁰⁵.
XX in the century scientists folklore sources yi g ' work , him wide to the public deliver like mu h im works with history in zarvara q sealed _ _ if they are , XX I century this sources chu q hurro q learning period . V. _ Yes . Propp as noted , folklore of his works internal structure , impact _ like mu h im scientific issues taste _ _ _ reach of folklorists in front of standing main from tasks is one Fairy tales structural to learn basis put a person Russian scientist V. _ Yes . Propp let's say mubola g ' a it won't be . His structural studies led to the study of cumulative fairy tales as a genre . A group of fairy tales with a cumulative structure or a chain structure, the plots of which are built on the basis of repetition , and which reflect the composition of growth and repetition, can be called cumulative tales. Cumulative fairy tales are present in the fairy tale fund of every nation , and its unique structure is the cause of scholarly research . We can point to the works of I.F. Amroyan and A.A. ¹⁰⁶Kretov as ¹⁰⁷the last researches carried out by foreign scientists . They focused on the characteristics and types of chain links in fairy tales and studied the cumulative tales of the Russian people . Linguistic-cultural characteristics of English cumulative fairy tales and their discourse analysis by N.A. Akimenko ¹⁰⁸reflects in his scientific treatise and scientific research . Cumulative fairy tales constitute the majority in the Uzbek fairy tale fund , and it is important to study its unique structure and compare them with English and Russian folk tales from the point of view of structure . Cumulative fairy tales differ from other types of fairy tales The downside is, of course, that fictional fictions take the main place in them. We know that fairy tales consist of an introduction, a development of events, and an ending.
Many fairy tales begin with short beginnings such as " Once upon a time, once upon a time, once upon a time there was a king (or a shepherd)", "May it be with you, let us live " , while some of the beginnings are much longer. "A fairy tale, a goat's bleat, the black owl is beautiful, the black tail is long , the blue is riding on the ice, the beard is broken, the goose is playing the trumpet , the duck is playing the trumpet , the call to prayer , the black If there is an ozoner , a sparrow is a bird , a net is a bird , a wolf is a wolf, a fox is a wolf, my fairy tale has a husband, a husband for seven days, and a wolf with a short tail in her husband for seven days . Once there is, once there is no ..."¹⁰⁹
The task of such beginnings is to gather the attention of the listeners of fairy tales and attract them to listen to the fairy tale. Many collective fairy tales are also composed of such beginnings. "If there is, if there is not , if he is hungry, if he is full, if the wolf is hungry, if the fox is mad, if the crow is drinking, if the fox is drinking, if the goose is trumpeting , if the duck is singing, if the rooster is It was enough, I did n't know why he left . "¹¹⁰
"Whether there is or not,
hungry and he is full .
As long as the wolf is a wolf,
The fox is angry.
As long as it 's cold , _
Chumchu q cha q michi.
In the age of nomadism
rich man .
From the place he fell in love with
There is no happiness .
you say the state , you don't count .
Happy New Year , happy birthday to you .
In so many countries, you know,
It 's hard for a son ¹¹¹. "
"Once upon a time there was a rich man. He is very rich, he is a mud that has been dug up in a deep place, he is a stream that has not passed through, he is a horse that no one has ridden. It is like the moon caught between the clouds in summer , it is like oil without stains when put in ozone , there is no felt blanket , it is a place where no one has slept, it is like tea that has not come to someone's stomach. This rich man is so famous that he has lost his grain . "¹¹²
"There is, but there is n't . A wolf is a coward, a fox is a coward , a blackbird is a bird , a sparrow is a bird , a stone is a scale, and a bird is a debt . His hair was red , his hair was long, his hair was cold , his hair was broken .¹¹³
Observational and comparative studies show that the beginning of fairy tales with a traditional introduction is a common feature of fairy tales of all peoples of the world . The task of the introduction of a fairy tale is to attract the listener's attention, to create an imaginary background that matches the nature of the plot, and to create an upbeat and happy mood among the listeners . In English cumulative tales , we can see that the introduction is given in a very short way and mixed with the beginning . The beginnings of fairy tales are long or short, depending on their appearance , and provide general and abstract information about the future place and future of events . Sometimes it is also observed that the beginning of the fairy tale is combined with the reality : the beginnings in this case create the basis for the acceleration and tension of the development of the events in the fairy tale , and the increase of conflicts .
fairy tale ¹¹⁴"The Old woman and her Pig", an old woman finds a coin while sweeping her house. "An old woman was sweeping her house, and she found a little crooked sixpence ¹¹⁵. " This access h am start h is calculated and happens _ development that's it to the coin pig q a buy get with continue is enough
"The Story of the Three Little Pigs" ( Uch small pig q a fairy tale )¹¹⁶ in a fairy tale access until the house of q reflection reached :
Once upon a time when pigs spoke rhyme
And monkeys chewed tobacco,
And hens took snuff to make them tough,
And ducks went quack, quack, quack, O!¹¹⁷
Start from him after came : There was an old sow: with three little pigs, and as she did not have enough to keep them, she sent them out to seek their fortune ¹¹⁸.
The beginning is not an exposition, but opens the way to exposition, gives place to it. In a fairy tale, the plot begins with an exposition, rather than an introduction to the plot. Exposition is directly related to the knot of the work . The movement of events , conflict and development of events that make up the plot line begins with exposition .
In his book entitled "Magic Numbers in Uzbek Folk Tales " , the master folklorist scientist Mamat Gul Joraev emphasized that numbers play an important role in fairy tales , and these numbers are closely related to the essence of fairy tales . He knows that it is q .¹¹⁹
fairy tale "Egg and Heart" all seven figures come to find the event. Since the number seven is one of the sacred , magical numbers , these old concepts find their expression here .
are often repeated in Uzbek and English cumulative tales . In the text of the fairy tale, these numbers are not mentioned as numbers, but the number of repeated motifs or words and phrases in many cases is 3, 5, 7.
In the fairy tale "Buyrakvoy with Eggs", the conditional motif is used 7 times, in "Three Goats" the conditional is used 7 times, in "Oyjamol bilan kal" the test is 5 times, in the fairy tale "The old woman and her piglet " the help is used 8 times, "Jack himself" and in the fairy tale, the journey motif is repeated 7 times (Table No. 1) .

Table #1
Uzbek and English scores are cumulative

motifs in fairy tales

No	The name of the fairy tale	Motive	Recurrence
Trip motive Struggle motive Conditional _ _ _ motive	"With the egg boy kidney boy"		1
			1
			7
Condition (breach of condition)	"Three Goats"		7
3	"The louse died, the flea suffered"	Twisting	7
4	"Calve with Oyjamol"	Condition test	5
5	"Sniper with a wolf"	test	5
6	"Chivinboy"	Struggle	8
7	"Chumchu q wo "	a must	5
8	"Tovu q and bu g ' doi don" (English fairy tale )	The motive for asking for help	3
9	"The old woman and her pig "	Help	8
		Condition	2
10	Jack get his happiness ?" (English fairy tale )	Trip	5
		Struggle (the struggle is manifested in the form of their secret howling to scare away thieves )	1
11	"Mitty Lady" (English fairy tale )	Trip	1
		I 'm sorry _ (Small Mrs. Q breaks the taboo by bringing a necklace from Abriston . )	1
12	"The Three Little Pigs " (English fairy tale )	Trip (The pig carves the children )	1
		Condition (The first and second pigs do not fulfill the q a condition, they become food for the wolf)	2
		Fight (The third pig defeats the wolf by trapping him with his brain )	1
13	"Titty sich q on and Tatti sich q on" (English folk tale )	The trip ( It is evident in the sentence "The trip went to get a loan. It ends in tragedy) "	1
		Condition - prohibition ( for violating the prohibition of borrowing , both mice will perish ) _	1

A.N. Veselovsky connects the history of genres with ritual folklore ¹²⁰. The analysis of Uzbek and English folk tales proves that the scientist 's opinions are valid.

We can see that the characters of the coming kidney, goat, goat, deer, boys, girls, old woman in the fairy tale " Egg and Heart " are directly related to the seasonal ceremony . It is not by chance that the egg, symbolizing early childhood , meets the old woman, symbolizing old work . The breaking of the egg and the emergence of what it swallows is related to the nature of death and resurrection . q step means that q is an artistic expression of aras. But with the passage of time, it seems that these visions are wrapped in the fabric of art and dimmed to a certain extent. However , it is not difficult to understand that traces of ancient imagination have been preserved in the essence of fairy tales .
Another characteristic of cumulative fairy tales is the repetition of motifs. In the fairy tale "Tukhumboy bilan Buyrakvoy", the motifs of travel (egg and kidney go on a journey together ) , fight (egg and kidney fight) are at once, conditional ( the egg goes to the back, to the camel, to the cow, to the camel ) . , for women , for boys , it will be repeated six times. In six cases , sheep , goats , camels, girls , and boys receive " punishment " for not complying with all conditions . But when the egg comes to the old woman, she doesn't care . Tukhumboy explains what happened to the old woman and says that he is tired.
I was a heart that knew
I was in the middle of nowhere ,
I was at the top of the cliff ,
I was a great bride ,
I was a camel with a bush,
I had a bunch of footprints ,
I was ¹²¹a bunch of boys .
Above, the egg carved with the requirement not to growl , not to growl , not to whine at the wedding, not to shout at the wedding, not to embroider the girls , and not to play the game with the boys , does not impose any conditions on the old woman . Maybe he will tell her about the events that happened in his head and tell him what happened .
Every time the conditional motif is repeated , the constantly repeated words and phrases change . Another point is that these word combinations, which are repeated every time in the cumulative tales , are similar and exact , but they differ in terms of tone , "load" that is placed on the word . The saying of the egg "I will not eat you, but what will I eat" is repeated seven times throughout the story. One q Every time it is repeated, it is said with a special tone . There is no question in my last statement . There, the egg will only tell the old woman its purpose .
In the tale "Three Goats" there is a condition motive, but it is manifested in the form of violation of the condition.
I have three goats, they are getting stronger.
Olatoyim sneezes violently,
Ola my cow is mooing,
The puppy howls , howls . _
Ola pishak mov-mov mov-mov,
The old man and the old woman sleep soundly ¹²².
An old woman is obliged to go to bed every night, but she loses something on the day she sleeps without fulfilling this condition.
In this tale , the conditional motif is repeated seven times.
Unlike "Tukhumboy bel Buyrakboy" , in this case, the story does not increase during the development, on the contrary, it decreases. Beginning with six verses , the verse gets shorter and ends with two verses:
"Ola pishak mov-mov mov,
The old man and the old woman sleep soundly,
- he said and lay down . The next day, the wolf took the knife away . ¹²³"
The conditional motive characteristic of cumulative stories is manifested in the text of each story in its own way.
Tukhumboy bilu Buyrakboy " and "Uch echki" it is a conditional sentence, in "Oyjamol bilan bald" a conditional test, in "The old woman and her little pig " a conditional agreement, in "Three Little Pigs " it is a conditional requirement. .
the cumulative tales involve people , animals, animals , and objects . These objects have their own meaning in each text, and together with other characters , they serve to provide the overall integrity of the tale .
In "Three Goats" there is ozone, most of them, in "Egg and kidney" there is kapgir, in the fairy tale "The bee died, the flea was sad" , in "Oyjamol and Bald" smoke and clouds, wind and light , the cradle performs such a function. will come
and the end in Uzbek cumulative fairy tales often begin with a traditional beginning and end with a traditional ending. Most of the English folk tales are traditional . However , we observe that traditions in Uzbek fairy tales are stricter than in English fairy tales .
The fairy tale "Three Goats" "There is and there is no, there is hungry and there is full. A wolf is a wolf , a fox is a wolf, a sparrow is a bird , and a crow is a bird . Toshba is a Libra , and Qurba owes him a debt . Once upon a time there was an old man and an old woman. They have three goats, one goat, a cow, a puppy, and a cat," he begins ¹²⁴.
The first part of this beginning is repeated in other fairy tales , especially in fairy tales about animals and magic . This situation emphasizes that cumulative fairy tales have an integrated system with other kinds of fairy tales, and also indicates that their roots go back to distant times .
"Three Goats" ends in an unconventional way: "The old man and the old woman are falling asleep thinking that they are sleeping." And now you all sleep . " In the fairy tale ¹²⁵" Heart with an egg " we see the traditional khotima, that is, the meaning of the old woman and other fairy tales .
unconventional ending in fairy tales is closely related to the process of its performance, that is, to the skill and condition of the narrator . The storyteller can shorten the tale based on his situation and situation, and in the end, the conclusion can be expressed not the traditional conclusion, but the same situation as in "Three Goats" directed at the listener .
Another characteristic of cumulative tales is that, along with traditional repetitions , they emphasize a certain color or word . In the "Three Goats " fairy tale , each cow, each cow, each puppy, and each cat are given special care.
tale "Mittikhanim", special emphasis is placed on the word " small " , i.e. dwarf : " Once upon a time, there was a dwarf lady." He was living in a small house that was too small for him . One day the little lady put on her little hat and went out of her little house to take a little walk . He passed through a small passage and came to a small gate. Mrs. Dwarf opened the small gate and started walking towards the small cemetery. Mrs. Dwarf went into the little cave and saw the little bone standing on the little cloud and said to herself:
bone will make a soup for my evening game .
So the little lady put the little bone in her little pocket and went to her little house .
the fairy tale "Noshud Bola" there are characters such as a girl, a mother, an old woman, a goat, a goat, a wolf, an old man, a chicken , a Begmat hunter, a rich man, and a woman. However , we observe here a case of a violation of traditions . The end of the tale is as follows: "My child, don't worry, he took us home so that we can be mother and child together . " I walked in his. After a few years , I found my mother and lived with ¹²⁶her . "
In the end, tradition was not followed . The story is called "Noshud bola" and the story of the child in his own language is a violation of tradition .
In cumulative fairy tales, we observe two different endings. If the first series of fairy tales has the meaning of the novel , the second series ends with a sad incident .
"Kidney Boy with Tuxumboy", "Oyjamol with Kal", "Chumchu q wo", " Chivinboy ", "The old woman and her pig" , " How did Jack get his happiness ?" In English folk tales , we can witness that the ending is traditionally good, and that the characters have reached their goals .
He took the fairy tale "Noshud Bola" to his house saying, "My child , don't be sad, let's have a good time as mother and child . " I walked in his. After a few years , I found my mother and lived together.
louse died, the flea became a member" ends with the following: "They say that if a person grows wise, he becomes wise, and if a fool grows foolish , he becomes mad. "
The English fairy tale "The Chicken and the Pig" is in the style of "Then all the animals regretted that they did not help the Pig and agreed to work together next year ", and the fairy tale " Titty Chick and Tatty Chick " is a tragedy. ends.
In fact, a tragic ending is not a characteristic of fairy tales . However , with the passage of time, traditions have also changed, and this has also affected the text of the fairy tale .
Tales similar to "Noshud Bola" are also reflected in the tradition. That is, the fairy tale is a story from the Ramon language .
Characters and participants in cumulative fairy tales can be divided into two groups . There is a reason to distinguish between image and participant in this place . There are such tales in which the participant did not rise to the level of the character. Appears in one place and disappears. The most important thing is that such a character, object or animal does not participate in cumulative fairy tales with its speech and action . For example, in the fairy tale "Kidneyboy with Tuxumboy" there is no sound or movement of the camel . He is mentioned only in the saying of the egg (Table #2).

Table #2

interplay of characters in Uzbek and English cumulative folk tales

No	The name of the fairy tale	Active participants: have their own motivation and action	Passive participants: do not have their own meaning and action	The presence of reverse action
1	"Egg Boy with Kidney Boy"	Eggs , kidneys, chickens , goats , camels , camels , a group of girls embroidering, a group of children playing, a drunken old woman .	Botalo village (Bo'talo q is not actively involved, the egg is said to have eaten it q only)	reverse action becomes clear at the end of the tale. Things repeat themselves
2	"Three Goats"	An old woman, three goats, a donkey, a cow, a puppy, a cat, a wolf	Q ozone, mostly ( It is said that the old woman hid under the ozone, inside the old man's cube )	reverse action . Things repeat themselves
3	"The louse died, the flea suffered"	louse, a flea, an old woman, a maple tree, a goat, a river, a millet , two mullahs, the mullah's wives, a neighbor , a neighbor 's husband	There are no inactive members	reverse action . Things repeat themselves
4	"Calve with Oyjamol"	The king, Oyjamol, the herdsman bald, the gatekeeper	Little princesses, smoke and cloud, wind and light , cradle and child, ba q a , bald	reverse action . Things repeat themselves
5	"Noshud Boy"	young boy, a mother, an old woman, an old man, a chicken, a begmat hunter , a rich man, a woman	Goat, goat , wolf	Things repeat themselves
6	"Sniper with a wolf"	Sniper, wolf, old man, fox, wolf, horse , donkey, old woodcutter, children	Q uyru q , river	Things repeat themselves
7	"Chivinboy"	Fly, goat, wolf, sniper, pig , cat, puppy, children, mother, wind		opposite is observed . Things repeat themselves
8	"Chumchu q wo "	Chumchu q , kosak, old woman, another old woman, old woman spinning a wheel, buster, car driver, tyrannical king	Cotton, yarn, gray	Things repeat themselves
9	"Tovu q and bu g ' doi don" (English fairy tale )	Cat , cat, puppy, pig , cow		Things repeat themselves
10	"The Old Woman and Her Pig " (English folk tale )	woman, coin, pig , puppy, stick , fire, water, ox , tool, horse , rat , cat, milk, cow, hay	A coin	reverse action . Things repeat themselves
11	Jack get his happiness ?" (English fairy tale )	A boy named Jack, a cat, a puppy, a goat, a rooster , thieves	‒	reverse action . Things repeat themselves
12	"Mitty Lady" (English fairy tale )	Little lady, little bone, little voice	Small hat, small lane, q abriston	The word small is given ur g ' u
13	"The Three Little Pigs " (English fairy tale )	The Old Pig , The Three Pigs , The Generous Man, The Wolf, The Good Man, The Second Pig , The Brick Man		Things repeat themselves
14	"Titty sich q on and Tatti sich q on" (English folk tale )	Titti, Tatti sich q onar , three - legged chair, broom, door, window, old sidekick, bird , girl , person		reverse action . It looks like an Uzbek fairy tale. The ending ends in tragedy

coin is mentioned once in the English folk tale " The Old Woman and Her Pig " . Coins are not mentioned in any of Ramon 's words or actions . "The louse died, the flea suffered" Uzbek, "How did Jack get his happiness ?" Every character or detail in the English fairy tale is active.

The tale "Three Goats" is a cumulative tale based on the principle of diminishing returns. The content of the tale: an old woman has three goats, one goat, a goat, a dog , and a cat. Every day , the old and the old woman sated their stomachs , talked to the animals and went to sleep .
I have three goats, they are getting stronger.
Olatoyim sneezes violently,
Ola my cow moo-moo,
The puppy howls , howls . _
Ola pishak mov-mov mov-mov,
The old woman sleeps .
sleep without saying anything , one of the goats will be taken away by the wolf. Now the old woman:
My two goats are getting stronger.
Olatoyim sneezes violently,
Ola my cow moo-moo,
The puppy howls , howls . _
Ola pishak mov-mov mov-mov,
to bed saying that the old woman sleeps a lot . On the day they lay down in silence , the wolf took away one of their goats:
I have a goat, it's getting sick every now and then.
Olatoyim sneezes violently,
Ola my cow moo-moo,
The puppy howls , howls . _
Ola pishak mov-mov mov-mov,
to bed saying that the old woman sleeps a lot . He forgot about them , the wolf took away the cow , the cow , and the puppy .
The Old Lady's End:
Ola pishak mov-mov mov-mov,
The old woman sleeps .
The next day he takes the knife away . When the wolf comes in the evening , the old woman hides under the ozone, and the old man hides in his cubby . The old man sneezes and the wolf barks . The end of the fairy tale is in the q house:

They reach their desired goal and every day :

asleep saying that the old woman sleeps every night. Now you should sleep.
Asqar Musa Qulov in 1971 during the folklore expedition from Zulfiya Mamatova in Jobiboy village of Nurota district . Askar Musa Qulov expressed his thoughts about the fairy tale : "The structure of the fairy tale , i.e. , it consists of prose and poetic parts, and the process of narration is also unique. If the children do not fall asleep quickly, the number of goats in the fairy tale will reach ten, and the fairy tale will be much longer . Goats can not be reduced from this medicine . When I asked the reason for this, she replied that my grandmothers used to say that it was a special form of tradition. The sister was telling the story skillfully , imitating the sounds of the animals very well . The children laughed heartily when he showed ¹²⁷how to get into the old man's narrow cube ( a primitive vessel made of wood , circular , narrow with a long top compared to the bottom ) . So, the fairy tale "Three Goats" can be consistent with the principle of diminishing interest, but also with the principle of non-completion of the fairy tale, and this can be seen as a feature of cumulativeness.
If we look at the compositional system of cumulative fairy tales, they differ from each other in terms of style, word order , and forms of performance. In addition, V. Ya. Propp says that fairy tales, which can be called cumulative tales, should have a composition formed on the basis of cumulative principles ¹²⁸.
Stith Thomson cites European and English fairy tales as examples of how ¹²⁹most of the cumulative fairy tales featured plots such as the eating of things . An example of this is the English cumulative fairy tale " Johnny Cake " . This tale is similar to the Russian folk tale " Kolobok" and the Uzbek folk tale "The Fox and the Wolf" in terms of its structure and variation. In comparison with the Russian fairy tale " Kolobok " and the English fairy tale "Johnny Cake" , the structure of accumulation, that is, accumulation, is clearly visible in them . The fairy tale "The Fox and the Wolf" is based on the principle of repetition, and on the way , the farmer meets the fox , the shepherd, and the yearling . He tells them with the same repetition:
‒ During the year , I am made of the flour of a cow and the fat of a cow. "Eat me, eat me, if not me, eat your parents' meat, " he said.
‒ The herdsman said, " I am from the flour of the cow, from the fat of the cow, eat me, if you don't eat me, eat the meat of your parents . "
‒ He said, " O fox , eat the flour of your mother, eat the fat of the cow, eat me, if you don't eat me, eat the meat of your parents ."
The fox bites one end of the pot, picks up what it has, and goes to the house of a certain person. Replaces the quantity q with itself. On the way, he meets a wolf and says that he bought it for such and such money . When the fox brings fire to him , he calls himself :
I ran from house to house,
I washed my house ,
I ran from country to country ,
Qir shuvo g ' in su ghurdim .
dear , by itself ,
Open the door, open the door.
One day, the wolf took advantage of her going to the grass and ate herself . The fox came and bit him :
I ran from house to house,
The house was flooded with water .
I ran from country to country ,
Qir shuvo g ' in su ghurdim .
Seeing that the wolf has eaten him , he will take revenge on the wolf . Digging through the web of his house, he invited the wolf to the party . When the wolf falls into the hole and says "I'm safe", he falls on the coals and burns the whole place. The fox entered the forest and asked the wolf for help.
Wolf:
‒ I had a fox in my heart . He had one of his own . I had eaten myself . The fox tricked me into the cage and opened it himself . " Now I am lying here in pain, " he said.
The fox tells him that he should run in the meadow to heal his wounds . When the fox entered the forest again and asked the wolf , the wolf replied:
‒ I had a sister, she had a son . I was eating myself . The middle-aged man took me to the house saying that he was going to a party, tricked me by setting fire to the top of the fence , and threw me into the deep hole, and he opened it himself . There were embers around , and my body got burned . When I couldn't stand it and lay down, a fox came. This fox said: "I am a doctor, if you run into the forest, you will get well. " I ran into the field, the thorns pierced my burnt body, I was about to die. I couldn't bear the pain , and another fox came . He said: "If it is the mountain fox that ran you into the clutches , I am the country fox . " I smelled the ashes , and the ashes touched the wounds of my body and made them very bitter. " I couldn't bear the pain and I was going to die, " he said .
fox tells him to pierce the ice of the river and pour the river water over his head with a bowl, and the wolf dies .
the tale "The Fox and the Wolf" , the events are a little wider in comparison with the tales " Kolobok " and "Johnny Cake" . As fairy tales pass from mouth to mouth and are passed down from generation to generation, it is natural that in this process some motifs and images in their plot are lost or , on the contrary, increased. Plot motifs specific to one fairy tale can be transferred to another fairy tale , and as a result, several fairy tales with similar plots may appear . In folklore, such tales are called fairy tales with a traveling plot . Although fairy tales with a traveling plot are often similar in content, they are independent literary and oral works that differ according to the national spirit , national tradition, national worldview , expressive means of the national language, and the depiction of the geographical environment . has the right to live as an Odisa .
Komiljon Imomov gives his opinion about the poetic passages that can be found in Uzbek cumulative fairy tales: "The poetic passages that acquire a lyrical tone in the fairy tales determine the character 's spirit and clarify their relationship to reality. Its main function is to attract attention and ¹³⁰give aesthetic pleasure . Motives are repeated in cumulative fairy tales. The same motive can be repeated in the beginning of the story , in the development of events, and in the end . However , this repetition is manifested not as a repetition of the same event , but as a perfecting , artistic development of the same reality. In cumulative fairy tales, words, phrases and sentences are repeated in the same line with motifs . Along with ensuring the development of the events in this fairy tale , it also determines the specific language and artistry of this type of fairy tales . A comparative study of the motive system and artistry of cumulative fairy tales on the example of fairy tales of different nations provides an opportunity to further illuminate the historical foundations and historical development of the genre .