MOTIVES OF SAME-NAMED OLONKHO “KUN ERILI” BY N. I. STEPANOV – NOOROI, N. M. TARASOV AND S. S. VASILEV – BOROGONSKY

Abstract

In folklore the existence of one epic in different variants is of great interest: the similarity and differences of texts that appeared at different times in different places.

The comparative analysis of different variations of the epic with same-named from different narrators can give answers to many questions in the study of the process of the composing an epic. The article presents a comparative analysis of the texts of the same-named olonkho “Kun Erili” by narrators N. I. Stepanov – Nooroi, N. M. Tarasov and narrator-writer S. S. Vasilev – Borogonsky in order to identify the similarities and differences of established traditions in the motives, as well as additional secondary motives. The target comparative study of the motives of the same-named olonkho would aid the explanation of the existence of different variations of olonkho with a same name. This problem is one of the undeveloped problems in the Yakut epic studies.

Comparing the motives of the same-named olonkhos “Kun Erili” by N. I. Stepanov, N. M. Tarasov and S. S. Vasilev, we came to the conclusion that the olonkhosuts in the description of the developments of their olonkho preserved the stability of the following traditional motives: the description of spatial time, the description of the family sacred tree, the description of a wonderful country, the mission of the hero, the offer of marriage of the abaasy warriors to the aiyy girls, the insult of the aiyy hero by abaasy warrior, the molestation of the abaasy women to the aiyy heroes, the victory of the aiyy hero over the enemies in a sharp battle, the mutual assistance of relatives, the marriage of the heroes and their return to their home places. These main motives are the carcass of the olonkho “Kun Erili”.

At the same time, each of them improvised, reducing or expanding traditional motives, without damaging the content, purpose, logical sequence of the main motives. Except the main motives, the olonhosuts introduced additional secondary motives. Small changes in the main motives, supplementing them with secondary motives, occur as part of the epic tradition to achieve the colorfulness and brightness of the epic performed by him.

Olonkhosuts N. I. Stepanov, N. M. Tarasov and S. S. Vasilev do not reproduce the previously heard olonkho, they create their own olonkho that does not repeat the previous ones created by others. Improvising, expanding and reducing the main motives, supplementing the secondary motives, each olonkhosut created the unique olonkho.

Acknowledgements: The research is financially supported by the Russian Foundation for Humanities, project No. 15-04-00496 (а)

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