Academic literature on the topic 'Eastern Slavic Tales'
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Journal articles on the topic "Eastern Slavic Tales"
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Tyshchenko, Oleh V., and Marianna Figedyová. "STRATEGIES OF COGNITIVE IMAGES TRANSLATION IN FAIRY TALES (WESTERN AND EASTERN SLAVIC INTERCULTURAL PARALLELS)." Мова, no. 40 (November 14, 2023): 51–62. http://dx.doi.org/10.18524/2307-4558.2023.40.300478.
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The object is the semantic-grammatical and figurative-cognitive structure of phraseological analogues and fixed comparisons (in Czech and Slovak fairy tale texts) is traced in detail, taking into account their transformations in translation and types of interlingual phraseological equivalents, cases of replacement of phrases and paraphrases by non-phraseological contexts are explicated, and vice versa, the use of figurative signs and idioms in the target text that are not present in the original text (units with spatial semantics, emotion metaphors, folklorems and cognitems related to social and marriage concepts) are analysed. The purpose of this article is the differences in the figurative and conceptual structure, some initial, medial and final formulas in parallel texts and in comparison with other linguistic cultures, in particular Ukrainian and Polish fairy tale discourse (the concept of the Way, the journey, typical for fairy tales) are briefly described. Conclusions: Differences can also be traced at the level of semantic variation in the ways of expressing the difficult tasks and ordeals of the heroes, for example, the idea of the impossible or certain pragmatic formulas and constructions. These and other transformations of plots and motifs are typical of fairy tales in different linguistic cultures. This gives grounds to refer to them as peculiar cognitems. Where relevant, authors provides ethnocultural comments on the motivation of the images, their connection with traditional folk culture, ritual and customary representations of a particular ethnic group, and highlights the specifics of the rendering of these cultural realia, the symbolic function of objects and characters in the compared languages (verbalisation of the concepts of old age, unmarriedness, laziness, ways of phraseological representation of the semantic opposition of friend and foe, good and evil, clean and dirty, etc.). *The study is published with the support of the international grant project Erasmus+ KA220-HED No. 2021–1-SK01-KA220-HED-000022917 entitled The innovation of the concept and curriculum of doctoral study programs and increasing their effectiveness.
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Gura, Aleksandr. "Sorbian-Eastern Slavic Parallels from the Field of Folk Demonology." Slavic World in the Third Millennium 17, no. 1-2 (2022): 72–93. http://dx.doi.org/10.31168/2412-6446.2022.17.1-2.05.
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This article examines the demonological beliefs of the Lusatians that correspond with beliefs among the Eastern Slavs. In the East Slavic region, there is a chain of related beliefs all the way to the Russian North-West. This is a chain of archaic areas: Carpathian, Polesie, and Belarusian-West Russian. One such Lusatian-North Russian parallel is demonstrated by the image of Lady Midday (Noonwraith, Noon Witch). Among the Lusatians and Russians, this female mythological character has a number of common features, and some of the similarities noted four hundred years ago by the Dutch scientist Marcus van Boxhorn have survived to our time in the North Russian tradition. The second parallel is connected with a fl ying fi ery serpent. The varying colour symbolism of the snake, dependent on the gifts (money, grain, milk) that it carries to its owner, is represented in the lower Lusatians, in Chernigov Polesie, some areas of Belarus, and neighbouring southern Russia. In the area of the Russian-Ukrainian borderland, the colour loses its signifi cance or loses its variability, becoming a characteristic of the objects that snakes scatter as bait for women, and only sometimes does the colour of the snake itself appear in these tales. In the West- and Northwest Russian tradition, the colour loses its variability and dependence on the gifts brought to the owner, and colour becomes a constant characteristic of the serpent (in one case, while maintaining a relict connection with grain as one of the types of gifts), or, while maintaining the same set and variability, is transferred from the snake to the hidden legs of the snake where it receives new symbolic meanings. The third parallel concerns some of the details related to the stealing of milk by witches in the fi eld: they collect grass for their cows from nine other people’s borders and collect dew using horse harnesses according to the Lusatians, as well as in western Ukraine, in western Polesie, in the Smolensk province, and further, in a modifi ed form, among the Russians of the Oryol and Kostroma provinces. Owing to its position on the outskirts of the Slavic world, the Lusatian folk tradition retains a number of features that are invaluable for historical, cultural, and ethnogenetic reconstructions.
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Kozlov, M. M. "The problem of the existence of ancient Slavic pagan priests in VI-VII centuries." Ukrainian Religious Studies, no. 45 (March 7, 2008): 52–56. http://dx.doi.org/10.32420/2008.45.1896.
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No nation can exist without its own religious cults and traditions. The practical absence of records of the presence of pagan priests in our ancestors, the bearers of knowledge, beliefs and rituals, testifies only to the careful deliberate destruction of important aspects of national history. Some pages in the history of the Eastern Slavs are simply crossed out from the chronicles and replaced by pious stories in line with Byzantine hagiography. An example in this regard is the description of the baptism of Kiev under Prince Vladimir, which obviously had nothing to do with the real events. The pagan rites and traditions in the annals were changed beyond recognition and took the form of fairy tales and legends. Very interesting in this regard are the descriptions of the funeral rites related to the death of Prince Igor, which were transformed by the chronicler Nestor into the legend "On the revenge of Princess Olga Derevlyany". Even the term "priest" in ancient Slavic sources was replaced by the word "magician" or "old man". Because of all these facts, a fairly authoritative hypothesis has emerged in national historical science, according to which the Eastern Slavs did not have any "pagan priests" at all.
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Kuznetsova, Vera S. "Legends of Folk Hagiography about St. Nicholas the Miracle-Worker and Their Siberian Texts: Threshing with Fire." Critique and Semiotics 10, no. 2 (2022): 211–23. http://dx.doi.org/10.25205/2307-1737-2022-2-211-223.
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In the oral tradition of the Eastern Slavs, stories about miraculous threshing with fire are well known (AaTh 752A, SUS 752A). Folk hagiography often associates with the name of St. Nicholas the Miracle-Worker. The article presents the results of a study of Siberian texts of such legends (including folk prose plots not taken into account by the indexes) in comparison with variants of similar narratives of the European territory of historical Russia. It was found that, along with the plot forms common to the East Slavic tradition, Siberian texts contain special versions of this plot, which are the result of contamination and mixing of folklore forms in the conditions of Siberian existence. Unknown in the texts of other territories, the contaminated versions of the Siberian stories about the miraculous threshing acquire special interest against the background of the fact that the Siberian versions of Russian fairy tales, as researchers have established, generally have a strong tendency to plot contamination and the complexity of the stories. Previously, these processes were traced on the material of fairy tales (Matveeva, 1990) and novelistic tales (Kuznetsova, 2019). The Siberian variants of contaminated plot forms of legendary fairy tales presented in the article make it possible to consider contamination as an increasingly universal creative device in Siberian storytelling.
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Fomichev, N. N., and A. S. Gerasina. "On the question of the dichotomy of the snake image in the South Slavic tradition." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 1(27) (2024): 202–14. http://dx.doi.org/10.33979/2587-7534-2024-1-202-214.
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An appeal to figurative representations preserved by folk tradition is an attempt to study mentality, understanding the world of a particular culture. Immersion in the world of mythological and fairy-tale formations makes it possible to reveal social representations, the specifics of intercultural interaction at the level of folk tradition. The relevance of this article lies in the possibility of identifying supra-ethnic processes of intercultural interaction in the South Slavic realm, as well as their social, cultural and ideological aspects. The symbolism of the snake in the cultures of various samples is known from Paleolithic times. According to a biological point of view, this is one of the most common groups of animals, neighboring in the past and today to humans all around the globe. Emotional perception of the quality of a snake (danger, secrecy, unusual appearance) and its mythological derivatives, make it possible to identify alternative, but common types of the snake image reflection that take place in Western and especially Eastern Slavic, Romanesque, Albanian, Germanic, Indo-Iranian, Greco-Roman and other mythological traditions. Their correct understanding of the ethical and aesthetic cultural paths of development of modern Slavic peoples, who have entered into a regulated dynamic cultural convergence with the whole world, is an urgent scientific and social task. The main sources of the article are songs, fairy tales, descriptions of the rituals of the Serbs, Croats, Slovenes, Bulgarians, Macedonians. Perception of the image of a snake and giving it fabulous and mythological features in historical times revealing the inconsistency of Slavic ideas about the objects present, their natural, emotional coloring of images and detection with a person.
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Agapkina, Tatyana A. "Belarusian and Ukrainian Charms Against Perelogi: Inter-genre Rollcalls." Studia Litterarum 7, no. 4 (2022): 254–75. http://dx.doi.org/10.22455/2500-4247-2022-7-4-254-275.
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The word perelogi (Ukrainian перелоги, Belarusian пералогi, перэлогi) ‘livestock and horses disease’ is mentioned in the folk veterinary medicine of some regions of Eastern Slavia. The article is devoted to the analysis of this phenomenon in folklore and traditional culture of Belarusians and Ukrainians. It is considered from the point of view of its terminology, accompanying beliefs, magical practices and numerous charms used to treat animals. The charms that are commonly read against perelogi are based on the plot “Three (two) characters share what they find among themselves; the devil gets the perelogi.” The article explores the possible folklore origins of this plot, as well as the circumstances of the devil’s appearance in it, which is extremely atypical for East Slavic healing charms. The author comes to a conclusion that the main role in this was played by tales about the fooled devil and especially by ATU/СУС 1030 “Harvest Division.” In addition, the plot was most likely influenced by such circumstances as the somatic “parallelism” of devil and animal and the secondary mythologization of the term perelogi. These two circumstances supported the figure of devil which is key for this plot, using elements of folklore imagery, rhyme, cultural semantics of the keyword and other factors.
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Skowronek, Małgorzata, and Marek Majer. "The First Witnesses. Martha, Longinus and Veronica in the Slavic Manuscript Tradition (Initial Observations)." Studia Ceranea 1 (December 30, 2011): 101–26. http://dx.doi.org/10.18778/2084-140x.01.07.
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The epithet ‘first witnesses’, conferred on the three saints in the title, is but a conventional designation; it seems fitting as common for the figures of saints, who gave proof of their devotion to Christ. Otherwise, although they make no simultaneous appearance in any of the canonical texts, there are – interestingly – far more interconnections between the three characters in pseudo-canonical and legendary literature than could be surmised from the lack thereof in the Bible. The aim of the paper is to present a literary picture of three New Testament heroes, as commemorated in different literary texts representing diverse cultural registers, even from the Ancient Christian Times until the close of the Middle Ages. Among them there are short and extended lives and passions of saints, liturgical poetry, as well as specific, more popular texts, such as ‘tales’ and legends. The material under discussion largely includes texts that form a part of the Slavic Orthodox tradition, depicting them on the background of fairly wellknown works belonging to the Western Christian tradition. It turns out that the legends are inspired by the canonical text on the one hand, while on the other hand they themselves infiltrate official texts – they become officially sanctioned as soon as their popularity is taken over and adopted by liturgical practice. It should be borne in mind that those legends – part of which is known both in the Eastern and in the Western Christianity – confirm one further crucial characteristic of texts constituting the canonical and pseudo-canonical tradition: the commonness of themes and motifs which can without exaggeration be called ‘wandering’. They determine the fact that there is hardly any originality in the formation of the characters of patron saints; moreover, on the level of creating the notion of sainthood and its reception, there seem to be far more common points than differences between both of the Early Christian traditions – the East and the West. The paper is an attempt to point out how the Christian tradition exemplifies various manifestations of holiness, what means it has for annotating, elucidating and embellishing the Biblical hypertext, and how it adapts pseudo-canonical legends for the purposes of liturgical use.
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Rzepnikowska, Iwona. "FUNCTIONAL AND SEMANTIC CHARACTERISTICS OF SILENCE IN THE FAIRY TALE." Проблемы исторической поэтики 20, no. 1 (February 2022): 7–29. http://dx.doi.org/10.15393/j9.art.2022.10322.
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This article focuses on the silence of a fairy tale hero, i. e. a deliberate withholding from speaking that is a metonymic manifestation of a symbolic death. The aim of the study was to determine the meanings of silence that are representative of this type of narration and to indicate their probable mythical and ritual connotations. Research materials included mainly Polish and Eastern Slavic tales of a sister whose silence constitutes a precondition for bringing her brothers, previously turned into birds, back into human form. The analysis showed the use of a semantic component essential to silence required to keep a secret and impossibility of revealing the truth. If a spell can be a result of a parental curse, then suspending communication becomes a form of maintaining bonds with the brothers killed by words. It can also be interpreted as a reflection of the speech behaviour of the parents, who violate the basic folk ethics of the word. The analysed narratives preserved the magical functions of silence as the assurance of the effectiveness of objects made in complete silence (in the given example — shirts made for the spellbound brothers). Nevertheless, in other variants of plot type 451, the silence of the heroine is the most significant precondition for her own existential transformation, with numerous narratives describing the multi-stage nature of the rite of passage (a marriageable girl → a married woman → a newly delivered mother → a mother). In this indirect way the fairy tale reveals the limits of female communicative behaviour in folk culture. In order to present the essence of the liminality of the given story’s heroine, the “stasis” category was used, which helped to correlate her (and any other fairy tale protagonist) basic existential experience with a temporal dimension of human existence construed as regular consecutive time passages and pauses, moments of inactivity (stasis).
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Simoncic, Katarina Nina. "A contribution to understanding the textile terminology in the dalmatian area between 2 century BC and 9 century AD." Textile & Leather Review 1, no. 3-4 (December 2018): 120–28. http://dx.doi.org/10.31881/tlr.2018.vol1.iss3-4.p120-128.a12.
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The study will focus on the terminology associated with textile production and weaving in Dalmatia between the 2 century BC and the 9 century AD. Terminology originating from different cultures, such as that of the Roman, proto-Slavic or Slavic territories exercised influence on the Dalmatian culture of that period. Rare artifacts will be used to show a timeline for how these elements have been assimilated in Dalmatia. With the arrival of South Slavs who migrated from the Carpathian Mountains in the 5 and 6 century, the tradition of weaving in Dalmatia takes on the most important characteristics. However it will also face a different fate in the following centuries due to its geographic position where elements of Western and Eastern cultures met and coexisted. Some elements continued to exist while others transformed and adjusted according to new influences during the middle Ages. The study will describe the heritage of different cultures in the textile culture of Dalmatia, with focus on terminology used for the threads, the old textile techniques and the textile tools for weaving. Thanks to the treasured traditional culture of handiwork in Dalmatia, this is a part of heritage that remains preserved even today.
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Kołodziejczyk, Ewa. "Czesław Miłosz’s Migrant Perspective in Rodzinna Europa [Native Realm]." Open Cultural Studies 1, no. 1 (November 27, 2017): 342–49. http://dx.doi.org/10.1515/culture-2017-0031.
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Abstract The article traces the impact of Czesław Miłosz’s first American stay on his image of Central Europe in Rodzinna Europa [Native Realm]. In the United States, the post-war immigrant from Vilnius learned to perceive, understand and evaluate American culture; he also gained a new perspective on his region of Europe and Slavic immigrants. This experience enabled him to adopt an American point of view in his autobiographical essay. Following William Faulkner, Miłosz carries on an analysis of Eastern and Central Europe’s history and identities. The uses Western historical and sociological glossary to describe processes that formed his “native realm.” Analogically, the poet from pre-war Vilnius reflects on American multi-ethnicity and religious diversity from a Central European perspective. In Rodzinna Europa, Miłosz takes the position of a migrant translator and a two-way mediator between East and West.
Books on the topic "Eastern Slavic Tales"
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Institut slavi︠a︡novedenii︠a︡ (Rossiĭskai︠a︡ akademii︠a︡ nauk), ed. Vostochnoslavi︠a︡nskie ėtiologicheskie skazki i legendy: Ėnt︠s︡iklopedicheskiĭ slovarʹ. Moskva: Neolit, 2019.
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N, Morozova, ed. Traditional Russian fairy tales reflected in the laquer miniatures of Palekh, Fedoskin and Kholui. St. Petersburg: Yarky Gorod Art Publishers, 2006.
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Kruk, I. I. Vostochnoslavyanskie skazki o zhivotnykh: Obrazy, kompozitsiya. Minsk: Nauka i tekhnika, 1989.
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Kruk, I. I. Vostochnoslavi͡a︡nskie skazki o zhivotnykh: Obrazy, kompozit͡s︡ii͡a︡. Minsk: "Nauka i tekhnika", 1989.
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Lila, Citko, and Sehenʹ Bazylʹ, eds. Gwary i onomastyka pogranicza polsko-wschodniosłowiańskiego i słowiańsko-bałtyckiego: Tom prac ofiarowany prof. Michałowi Kondratiukowi z okazji 45-lecia pracy naukowej. Białystok: Wydawn. Uniwersytetu, 2006.
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Frederik, Hetmann. Bojaren, Zaren und Kosaken: Ein Lesebuch zur Geschichte Russlands. 2nd ed. Stuttgart, Germany: Verlag Freies Geistesleben, 1990.
Find full textBook chapters on the topic "Eastern Slavic Tales"
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Kaliganov, Igor I. "The Ostromir Gospel: the oldest dated handwritten book of the Eastern Slavs." In Materials for the virtual Museum of Slavic Cultures. Issue II, 122–26. Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/0440-4.20.
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The article talks about the oldest East Slavic dated manuscript: the Ostromir Gospel 1056–57. It takes its name from the Novgorod mayor Ostromir, a trusted associate of the Kievan Prince, who appointed him to manage the city. It is most likely that Ostromir presented this splendid gospel at the newly built cathedral of St. Sophia, the main church of northwest Rus’. This precious manuscript had a colourful fate: in addition to Novgorod, it was at various times kept in Moscow and St. Petersburg, in possession of Russian emperors and empresses until it was transferred in the early 19th century to library storage and is now located in the Russian National Library of St. Petersburg. The Ostromir Gospel serves as an excellent model for studying the written literary language of Old Rus’, Slavo-Russian paleography and the art of illuminated manuscripts, in particular their initials, borders and miniatures. The distant protograph of Ostromir Gospel may have been one of the Bulgarian manuscripts from Great Preslav, the capital of Bulgaria at the end of the 9th — 10th centuries.
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Fields-Black, Edda L. "Freedom Seekers." In Combee, 91–114. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197552797.003.0005.
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Abstract This chapter talks about the enslaved men, women, and children that faced the auction block on Maryland’s Eastern Shore in the second quarter of the 19th century. It describes the enslaved people that were auctioned off and marched through town on a slave coffle, bound by ropes around their necks, staples around their arms, and driven by the whip. It also highlights Eliza Brodess’ decision to put Harriet Tubman and her brothers up for sale, forcing them to face a bleak prospect of either being sold as slaves for life out-of-state or running away and facing starvation, exposure, wild animals and slave catchers. The chapter recounts how certain slaveholders sometimes explicitly threatened those they held in bondage with sale to slave traders from the South. It considers running away as a heart-breaking decision for enslaved people as they would leave behind family members that would almost certainly be sold away as slaves for life.
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Pila, Malinka. "Passivo e aspetto verbale in resiano, russo e sloveno." In Studi e ricerche. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-368-7/028.
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Resian is a micro-language of Slovene origin spoken in the north-eastern Italian region of Friuli, specifically in the province of Udine. It has been in a situation of absolute linguistic contact with Romance varieties (Friulian and Italian) for centuries. This paper describes the forms and functions of the passive voice in Resian, taking into account how it interplays with the verbal categories of Tense and Aspect. Analysis is drawn through comparison with other Slavic languages and takes into account the possible role of language contact in the specific situation of Resian.
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Kaldellis, Anthony. "Life and Taxes among the Ruins." In The New Roman Empire, C18—C18F2. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197549322.003.0019.
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Abstract This chapter notes life in Constantinople, which is a Christian city full of holy relics and a trendsetter in the veneration of saints and images. The barbarian kingdoms of Europe looked at the eastern empire as the gold standard for Roman imperial identity. However, in the seventh century, the City's decline became one aspect of Romania's catastrophic downturns after the nation lost the Balkans to the Avars and Slavs and the east to the Arabs. The chapter considers the work of Abd al-Malik to strengthen the definition of Arab-Muslim identity in contrast with the majority's religions. It also looks into Justinian II's ascension to the throne, which coincided with the period of Romanness becoming a political identity and an ethnic identity.
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Sazonova, Lidiia I. "Forms of Commentary in 16–17th Century Cyrillic Printing." In Commentary: Theory and Practice, 143–68. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2024. http://dx.doi.org/10.22455/978-5-9208-0618-5-143-168.
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For the first time, this article examines the historical forms of commentary in Cyrillic book printing in Western and Eastern Europe during the 16th and 17th centuries. Commentary on theological, liturgical, homiletical, and educational books is carried out through articles supplementary to the main body, written in prose or verse and encompassing different genres (preambles, epilogues, novels, inscriptions, tables of contents, indexes, coats of arms, emblems, printer’s marks) and styles (documentary, autobiography, exegetical, publicistic, literary critic). Commenting elements are also contained in detailed book titles on the front pages and in the imprint. In Cyrillic editions, commentaries are printed in Church Slavic, Rumanian, Slovenian, Croatian, the so-called “common mova”, Greek, German and Latin. In the first printed books, prefaces and afterwords were created in the borderland of medieval traditions and the development of new cultural influences. They took in its didactic tendency, Biblical symbolism and figurative style, set formulas of the thematic unity “author-reader-book” from the old literary tradition. There are innovations as well: 16th and 17th-century scholars are conscious of their mission, use vernaculars, and pay attention to contemporary problems about language and style. Supplementary articles in 16th and 17th century Cyrillic books offer a space to realize different forms of commentary (historiographic, textual, linguistic and, broader, historical, and cultural) on published works.
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Abulafia, David. "Holy Leagues and Unholy Alliances, 1500–1550." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0035.
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The reshaping of the Mediterranean in the wake of the Black Death was a slow process. In addition to political changes within the Mediterranean, notably the expansion of Ottoman power, events taking place beyond the Straits of Gibraltar would, in the long term, greatly transform the life of those who lived on its shores and in its islands. The opening of the Atlantic had already begun in the decade before plague arrived, with voyages down the coast of Africa to the Canary Islands, and it continued with the discovery and settlement of Madeira and the Azores by the Portuguese in the early fifteenth century. As sugar plantations developed on Madeira, it became possible to supply Flanders and other parts of northern Europe directly from the Atlantic with one of the costly products that had previously been obtained within the Mediterranean. By 1482, with the establishment of a Portuguese fortress at São Jorge da Mina (‘the Mine’) in West Africa, not far north of the Equator, gold was beginning to reach Europe without being channelled across the Sahara and through the Muslim ports of the Maghrib; the opening of this Guinea trade compensated for disappointment at the failure of Ceuta to pay for its upkeep. The Atlantic also became a source of slaves for Mediterranean masters: Canary Islanders, Berbers from the opposite shores of Africa and, increasingly, black slaves carried north from the Mine. Many of these eventually reached Valencia, Majorca and other Mediterranean ports, after passing through Lisbon. Then, with Columbus’s entry into the Caribbean islands in October 1492, Castile also acquired a source of precious metal that was ruthlessly exploited by imposing heavy taxes in gold on the Indians, even though they were supposedly free subjects of the Crown. The Genoese, despite their unpopularity in Spain, installed themselves in Seville and, with royal approval, ran the trans-Atlantic trading operations. At the same time, they turned their hands to finance. Turkish pressure on the Genoese possessions in the eastern Mediterranean increased, and so the Genoese allied themselves more insistently with Spain, the power that seemed best able to stand up to the Turks.
Conference papers on the topic "Eastern Slavic Tales"
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Zhang, Mengyun. "THE RELATIONSHIP BETWEEN WANG MENG AND THE RUSSIAN LITERATURE — A STUDY OF WANG MENG’S ACCEPTANCE AND VARIATION OF RUSSIAN AND SOVIET LITERATURE IN THE 30 YEARS OF CHINESE CONTEMPORARY LITERATURE." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.33.
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Wang Meng is one of the Chinese writers whose works have been most translated in Russia, and even the sales of translations of the same work in Russia have greatly exceeded the sales in China. It can be said that Wang Meng’s influence on Russia is the same as that of Russian literature on Wang Meng’s life, and the latter is an indispensable cause of the former. This paper takes the period from the founding of the People’s Republic of China to the late period of 1980s as the timeline, the influence of Soviet literature on Wang Meng’s writing during the Sino-Soviet period, and the variation of Wang Meng’s acceptance of Russian and Soviet literature in the new period. Combined with text analysis, the author explains the literary phenomenon of writer Wang Meng. First of all, the influence of Soviet literature on Wang Meng’s writing during the Sino-Soviet period was divided into two parts: one is the “invisible” imitation of Russian and Soviet literature by contemporary Chinese writers; the other is Wang Meng’s inheritance and influence of Soviet literature. Among them, the Slavic spirit in Wang Meng’s works and the “revolutionary” theme in Wang Meng’s novels are the innovations of this article. In the second, the author separately analyzes three aspects: Wang Meng’s practice of Bakhtin’s carnivalized poetics, the change from idealism to realism, and the Orthodox spirit, Lao Zhuang thought and Wang Meng’s literary worldview. According to the language expression, the author’s creative style and the writers’ literary thought analysis, author explored Wang Meng’s acceptance and transformation of Soviet literary theories, literary genres, and Russian national spirit after the 1980s, and revealed Wang Meng’s reform and innovation in the literary path. Furthermore, from this perspective, examine the reasons why Wang Meng’s novel creation can stand on its own, repeatedly innovate, and the literary charm is evergreen.