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The folklore surrounding the figure of King Matthias offers an illuminating example of the international nature of both the culture of the Renaissance and folklore itself. The following paper offers an overview of the history of much of the research and scholarship concerning the figure of the king in European folklore (particularly the folklore traditions of Central Europe), followed by a discussion of the historical layers of inter-ethnic (international) Matthias folklore.

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, Pertti 2005 Tradition through Modernity: Postmodernism and the Nation-State in Folklore Scholarship . Helsinki : Finnish Literature Society . (Studia Fennica Folkloristica 15). Anttonen , Pertti 2013 Lost in Intersemiotic Translation? The

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): Folklore Mongol. Livre Deuxième . (Asiatische Forschungen 11.) Wiebaden, Otto Harrassowitz Rintchen B. Folklore Mongol. Livre Deuxième

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Obsolescence, collection, preservation, rescue – all these terms have served as leitmotifs of ethnographic and folklore research. They crop up again and again as key points of reference and motivating forces and remain present in the history

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fertile ground for shaping the political and ideological narratives based on nation. The public use of some concepts, such as nation, national culture, traditions and folklore as well as their instrumentalization within a radio discourse in the first

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While a number of anti-proverb collections as well as linguistic studies of such proverb parodies have appeared in several languages during the past twenty-five years, they have for the most part ignored the folkloristic importance of anti-proverbs as the source of new folk proverbs. There is no doubt that most anti-proverbs are one-day-wonders in that they will never enter general folk speech by gaining a certain currency and traditionality. However, there are at least some anti-proverbs that do express new wisdom and which have by now been accepted as innovatively expressed wisdom based on traditional proverbial structures. All of this is taking place in the vast area of the mass media (newspapers, magazines, radio, television, and the Internet), enabling such newly discovered wisdom to reach thousands of people who in turn use these texts to such a degree that they can be considered to be new proverbs. It behooves paremiologists to study these new proverbs, and paremiographers should definitely include these proverbs in their revised or new proverb collections. Proverb scholarship throughout the world will not advance if scholars do not pay proper attention to the proverbial lore of modernity, with anti-proverbs at least in part being important sources for such new proverbs.

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The article analyses the specific function that wine drinking has in Bulgarian epic songs as a step in the procedure of rediscovering a kinship relationship with a lost brother or sister. On the basis of various epic situations of competition in wine drinking and wine betting, the text outlines the meaning of wine as a signifier of (re)establishing a kinship relationship, which is among the representative ones for the system of kinship relationships in Bulgarian folklore epics.

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The expression xuuč yaria can be translated as ‘story’ or ‘gossip’, and indeed, they are short stories about interesting, extraordinary or sometimes fearful events heard or seen by the storyteller. As far as their content is concerned, the stories are colourful and ramifying, and it is beyond doubt that the xuuč yaria has some connections with domogs, tales and even heroic epics. Unfortunately, research into this field has begun relatively recently, so these connections are far from being clear. Moreover, the xuuč yaria stories are interesting not only from the point of view of folklore, but they also shed light on the history of ideas, since the first ones were collected in the 1950s, and thus some of them reflect the political atmosphere of the socialist era. In this article an attempt is made to give the broader outlines of the xuuč yaria as a genre of Mongolian folklore, and establish a typology in the hope that it will be helpful for further research.

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New Invented Apocriphes and the Folklore. The Roast Cock Crows . “It happened on the day of the Holy Supper, that Lord Christ was served a roast cock, and when Judas left to sell the Lord, he ordered the cock to rise and follow Judas, and the cock did accordingly, then reported to Lord Christ how Judas betrayed him, and because of this it is said to be allowed to follow him to Paradise.”A miracle-story of apocryphal origin (supposedly Act of Peter ), transformed into a subject with a typical paradoxical element, became popular in the oriental Christianity and in medieval Europe: this is how it got into the apocryphal New Testament narratives; among others into the newly discovered Ethiopian Book of the Cock , some early Coptic fragments and the medieval manuscripts of the Gospel of Nicodemus as well. The purpose of the present study is to document this unusual process (a story from an apocryphal source is transformed during traditional transmission, and finds its way into some versions of other apocryphal texts). The data attesting to the presence of the characteristic motif in orality are especially valuable. Conscious fieldwork and records from the 19 th and 20 th centuries reveal the oral variations, which take the form of an origin legend, aiming at an explanation of the world.

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A dolgozat válogatás a középkori Magyarország kályhacsempéi közül: a népi stílus korai jelentkezését vizsgálja. Ennek jellemzője a sajátos, nem naturális felfogás a korszak vagy korábbi idők motívumkincséről. Olyan ritkább csempéket is tárgyalunk, amelyek tárgyköre a mesevilág népszerű hagyományából eredt.

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