Magical objects and means in the Yakut heroic epic: semantics, structure, functions

Abstract

The relevance of this topic is due to the need for a more detailed, systematic study of the structure, semantics and function of the images and plots of olonkho, in particular little-studied magical objects and means with different layers in genesis. The novelty of the study is that for the first time magical objects and means in the Yakut epic are studied in detail. The purpose of the work is to identify and study the semantics, structure, function of magical objects and means in olonkho. To achieve the goal, the following tasks were set: identifying the types of magical means and objects in olonkho; structural-semantic, functional analysis of magical objects; establishing parallels in the epics of other related peoples. The following research methods are used: continuous sampling method, structural-semantic analysis, structural-functional analysis, comparative-contrastive method. Various types of magical means and objects have been identified in the Yakut heroic epic: living and dead water, divine moisture ilge, book of destinies/heavenly archive, arrow, magical grass, comb, needle, flint, axe, spear, wooden palm, whip, rope, iron cradle, iron box, tambourine, etc. It has been established that many of them (living water, book of destinies, arrow, magical grass, etc.) are similar to magical objects of the epics of the Turkic-Mongolian peoples, are common in the olonkho of all ethno-local groups of the Yakuts, from the Kolyma to the Yessey, separated by several thousand kilometers, which shows their archaism. At the same time, there are also late borrowings from the fairy tale tradition associated with household items (comb, needle, flint, axe); shamanic culture is also reflected (tambourine). Magical objects perform various auxiliary functions, thanks to which the heroes come to life, are healed after a mortal wound, acquire strength and power to defeat the enemy, are cleansed from the negative impact of evil forces, learn their fate, resolve disputes, preserve their souls, arrange obstacles for pursuers, etc. All this contributes to the development, dramatization of the plot, the disclosure of the character of the hero, enhances fantasy, arouses interest in listeners. The introduction of magic objects into the plot also serves as a compositional motivation aimed at “economy and expediency of motives”. The prospect of this study is seen in the further study of miraculous assistants in the Yakut epic.

Acknowledgements: Author gratitude to Shared core facilities of the Federal Research Center “Yakutsk Science Center SB RAS” for the opportunity to conduct research on the scientific equipment of the Center under grant No. 13.SCF.21.0016.

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