Quite the same, we find the depiction of folklore and other aspects of life. For example, in the same house of the groom wedding laments, in which to live the bride, portrayed in some way, depending on who utters lamentation and to whom it is addressed. In one case, drawn unbelievably beautiful mansion with balyasinkami chiseled and carved frames, in other cases - a grim Cournot huts, in which "light paint a sieve." At the funeral laments for a girl-bride is usually depicted for r
otovlenny for her wedding dress, which has remained unused. These lines laments of great value, and, unfortunately, they still have not paid sufficient attention to the experts on clothes. However, we must bear in mind that laments drawn a certain ideal, which is very rarely managed to implement at home. In this case, I want to emphasize that the idealization of descriptions does not invalidate them - to find out the peasant of the perfect dress, in this case, the wedding, the ethnographer is not as important as to know the extent to which it could be realized. However, it does take a clear idea of the cases in which we meet it with such views, and in which - with the image of things really existed. This applies not only to material culture, and historical facts, the reflection of social organization, and so I will refer to some very interesting in the sense that emerged in the last years of the book by EM Meletinsky "Hero of the fairy tale" and "The Origin of the epic" and posthumously published book LA Zolotarev "tribal system and primitive mythology." In these books, as well as in the earlier book Propp "The historical roots of the fairy tale," are very instructive examples of the use of folk material tactful when discussing ethnographic problems.