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Motivul apei vii în basmele românesti si engleze
Articolul de mai jos urmãreste motivul apei vii în basmele românesti, în paralel cu motivul similar, reprezentat în basmele engleze de termeni precum Well of the World, the Water of the Well of Virtues, a Well of True Water, a Reviving Cordial, A Vessel of Cordial, Balsam sau, pur si simplu, Living Water, în încercarea de a evidentia o serie de teme si motive comune referitoare la apa vie în cele douã spatii culturale. Cele trei secvente ale articolului se intituleazã Cãutarea apei vii ca motiv principal, Cãutarea apei vii ca motiv colateral si Fiinte care cunosc acest leac [apa vie]. Pornim de la o inventariere a functiilor apei vii (vindecare, înzestrare cu puteri fantastice, întinerire etc.) în basme precum Tugulea, fiul unchiasului si al mãtusei, Stãncuta si Mãriuta or Cruce, cruciulita mea!, The Story of Conn-eda, or, the Golden Apples of Loch Erne, The Son of the King of Erin. În studiul Childhood of fiction, Macculloch clasificã cele douã tipuri de cãutare a apei vii în Ciclul Impostorului, unde cãutarea apei vii apare ca motiv principal (un exemplu românesc este Fîntîna Sticlisoarei, exemplele englezesti fiind mult mai numeroase în materialul consultat de noi: Brown Bear of the Green Glen, The Story of Conn-eda, or, the Golden Apples of Logh Erne, The Tale of the Queen Who Sought a Drink From a Certain Well) si, respectiv, Ciclul Perseu, unde motivul principal este salvarea unei printese, dar eroul este ucis si pentru a-l învia, cãutarea apei vii apare ca motiv colateral (exemple: The Rider of Grianaig and, Iain the Soldier’s Son, Tugulea, fiul unchiasului si al mãtusei, Viteazul cu mîna de aur, The King of Erin and the Queen of the Lonesome Island, Voinicul cel fãrã de tatã etc). În ultima sectiune, prezentãm câteva dintre personajele de basm care cunosc puterile apei vii: vrãjitoarea, animale magice (ursul, lupul, corbul) sau chiar pãrintii eroului. Motif of Life-giving Water/ Living Water in Romanian and English Fairy Tales (Abstract) This article is about what the Romanians call – apã vie or about the English terminology of Well of the World, the Water of the Well of Virtues, a Well of True Water, a Reviving Cordial, A Vessel of Cordial, Balsam or simply Living Water. It is important to show that Romanian folk tales and the English ones have so many common themes, motifs, the same usage of some terms such as water. We have three sections; the first one is called The quest for the living water as a main motif, the second one is called The quest for the living water as a collateral motif and the third one is Human beings who know about this remedy. In the introductory part we speak about one of the common usage of the water and its types – that of healing, of giving fantastic powers, of rejuvenation etc in fairy tales such as: Tugulea, fiul unchiasului si al mãtusei, Stãncuta si Mãriuta sau Cruce, cruciulita mea!, The Story of Conn-eda, or, the Golden Apples of Loch Erne, The Son of the King of Erin. The two types of quests are classified, according to Macculloch in his Childhood of fiction in Treacherous cycle which implies from the beginning this quest in fairytales such as: Fîntîna Sticlisoarei, Brown Bear of the Green Glen, The Story of Conn-eda, or, the Golden Apples of Logh Erne, The Tale of the Queen Who Sought a Drink From a Certain Well. The second classification is that of Perseus group where the hero manages to save the princess, to restore the natural order of the things but he is killed; from this point starts the search of the living water; we have fairy tales such as: The Rider of Grianaig and, Iain the Soldier’s Son, Tugulea, fiul unchiasului si al mãtusei, Viteazul cu mîna de aur, The King of Erin and the Queen of the Lonesome Island, Voinicul cel fãrã de tatã etc. Finally in the last section we have some of the beings who know about this remedy, starting with witches, different animals and birds (bears, wolves, and raven) or even the hero’s parents. |
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| Editura Valahia | ||