MOTIF FUND OF WARRIOR MAIDENS IN THE KYRGYZ AND YAKUT EPICS

Abstract

The article aims to identify commonalities and differences in the motif fund of the Kyrgyz and Yakut epics, telling of warrior maidens (epic “Manas” and olonkho “Kyys Debiliye”) on the basis of comparative and comparative and structural analysis, with the establishment of genetic relationships between phenomena.

The study touched upon the problem of the stage development of the epos, which made it possible to reveal the archetypical images of warriors maidens, taking into account the transformational shifts that had touched the epos “Manas”. The role of the traditional tale and transmission of the epos, which determined the preservation of archaic motifs, is determined.

The study revealed the multiplicity of the image of the bogatyr Saykal, which is due to the wide prevalence and popularity of this character among the people. The inclusion of an independent tale of Saykal in the Manas epos became a natural phenomenon in the involvement of the so-called small epos in the orbit of the national epos.

The work made conclusions about the loss in the Manas epic of the Tengrian understanding of the three-part world order, which led to the fact that some of his images, beyond the awareness of dividing the world into Upper, Middle and Under levels, lose their adequate perception. And, on the contrary, the epic “Kyys Debiliye” preserves in its plot development the traditional ideas about the universal world order, which facilitates the perception of its heroes. The study prompts to pay attention to the fallacy of determining the heroines of the epics on the basis of positive-negativity, which is characteristic of the written culture and its interpretations of the characters and unnatural for oral literature and epic thinking.

The study turned to the analysis of the phenomenon of Amazon celibacy, leading to the loss of their magical power on the example of the heroines Kyys Debiliye and Saykal. It is concluded that this provision is also subject to certain transformational shifts, but, in general, continues to retain its significance.

The presented work has prospects for further research, with the involvement of a broader coverage of the motive fund for a comparative analysis of the epics of the Yakut and Kyrgyz people to identify their community.

References

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