11. The main forms of mythological and religious worldview

The evolution of mythology into folklore can be understood as a history of changes in the nature of communication that included mythological and folklore texts. The official church has always clearly seen the fideistic basis of folklore.

The development of materialistic ideas and the strengthening of the principles of rationalism led to the weakening and partial displacement of mythological and religious ideas in the cultures of various peoples.

The peculiarities of fideistic communication and the very phenomenon of the fideistic attitude to the word make it possible to understand a lot both in the content of oral folk art and in the patterns of its genre evolution.

The heroic epic in the artistic development of each people is the oldest form of verbal art, directly developed from myths.

For primitive consciousness, myth is absolutely reliable: there are no "miracles" in myth, there are no differences between "natural" and "supernatural" - this opposition itself is alien to mythological consciousness.

On the way from myth to folk epic, not only the content of communication, but also its structural features change dramatically.

Myth is sacred knowledge epos - a story (song) about the heroic, important and reliable, but not about the sacred.

The sacredness of mythological texts is connected with the fact that they tell about the beginning, the origins of everything that exists, while the very reproduction of the myth includes the one who reproduces the myth, and the one who listens to him, in a wider temporal context.

In comparison with myth, the communicative attitudes of the folk epic are much more modest: this is a story not about the sacred and eternal, but “only” about the heroic and the past. It is easy to see that a fairy tale consists precisely in a series of trials that the hero overcomes. Sometimes trials include death (a journey to the underworld, or death on the battlefield followed by revival by living and dead water, or “bathing” in three boiling cauldrons, etc.), but end with a wedding, i.e. the hero enters into the world of adult life. Apparently, the myths of initiation rituals were based on the likening of those undergoing initiation to heroic ancestors, providers of all the natural and cultural benefits of the tribe. However, “as we move from myth to fairy tale, the “scale” narrows, and interest shifts to the personal fate of the hero.” In a fairy tale, the objects obtained and the goals achieved are not elements of nature and culture, but food, women, wonderful objects, etc., which constitute the well-being of the hero; Instead of the initial occurrence, there is a redistribution of some benefits obtained by the hero either for himself or for his limited community.

Authors: Pankin S.F., Mortova E.A.

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