Opción, Año 33, No. 85 (2018): 632-651
ISSN 1012-1587 / ISSNe: 2477-9385
Mythological aspects of
the
kyrgyzs’
ethnographic
way of life in
the historical epos “Manas”
Saken Seiilbek
Kazakh State Women's Teacher Training University, Almaty, Kazakhstan
seilbeksaken2207@mail.ru
Bolatkhan Sarbassov
Kazakh State Women's Teacher Training University, Almaty, Kazakhstan
Sarbasov.bolathan@mail.ru
Aigul Ismakova
Institute of Literature and Art named after M.O. Auezov, Almaty,
Kazakhstan
Ismakova.aigul@gmail.com Gulziya Pirali
Institute of Literature and Art named after M.O. Auezov, Almaty,
Kazakhstan
Pralieva58@mail.ru
Jansaya Ibraemova
Suleyman Demirel University, Almaty, Kazakhstan
jansaya51@gmail.com
Abstract
Myths existed at Kyrgyz as well as at many people of the world. Folklore of Kyrgyz people is multigame and is one of an important oral
works are myths. They make part of spiritual culture of mankind and have
survived to our day
as the most ancient
basis in the world literature. Considerable
part of mythological
plots of the epos ―Manas‖ makes
narrations about animals which names are used as comparisons in many cases. They are
important
historical
and ethnographic information on antecedents of the Kyrgyz. We can tell that the hero of epos ―Manas‖ is associated with the Kyrgyz people.
Keywords: national
epos,
Kyrgyz
folklore,
mythological
characters and beings, mythology.
Recibido: 10-01-2018 Aceptado: 09-03-2018
633
Saken Seiilbek .et al.
Opción, Año 34, No. 85 (2018): 632-651
Aspectos mitológicos de
la manera etnográfica de
la vida de los Kirgios en los epos históricos "Manas"
Resumen
Los mitos existían tanto en Kirguistán como en muchas personas
del
mundo. El folclore de la gente de Kirguistán es multijuego y
es una de
las obras orales importantes
que son mitos. Forman
parte de la cultura espiritual de la humanidad y han sobrevivido
hasta nuestros días como la base más antigua de la literatura mundial. Una parte considerable
de las
tramas mitológicas
de los epos "Manas" hace narraciones sobre animales
cuyos nombres se usan como comparaciones en muchos casos. Son información histórica y etnográfica importante sobre los antecedentes de la kirguisa. Podemos decir que el héroe de epos "Manas" está asociado
con
el pueblo kirguiso.
Palabras clave: epos nacional,
folclore Kirguiso, personajes
y
seres mitológicos, mitología.
1.
INTRODUCTION
The Kyrgyz heroic epos ―manas‖ on the ideologically
substantial and art qualities has a specific place among all genres of the oral creativity
of the people. Interest in the epos was always and scientific interest was
appeared only at the beginning of the 20th century, but there shouldn‘t be
forget that the representatives
of
the Russian science, who visited the central asia territory, already
had a certain idea about epos
―manas‖ in the second half of the xix century. From the 30th years of the xx century the
epos became the main material for the various theories, science directions about folk art. The aspiration of the researchers to understand and explain the epos ―manas‖, its genesis in life of the Kyrgyz and world history, was
generated disputes, sometimes had narrowly-academic
interests, and the socio-political level. The Kyrgyz have about forty national eposes and the
most monumental is the heroic epos ―manas‖. And in relation to manas,
all other Kyrgyz eposes conditionally are called in the Kyrgyz science
―small‖ though any of them isn‘t conceded both on the contents and in the
form of other eposes of people of the world.
Authors of the epos ―manas‖ are the storytellers-manaschi who had
infallible memory (though memory isn‘t the main feature) and a divine gift. They are also keepers of the epos, transferring text from generation to generation, from mouth to mouth. Thanking storytellers the epos ―manas‖ was developed and improved. The first mentions about epos are concerned
the
xvi century. They are contained in the semi-fantastic composition Madzhmu at-tavarikh where
manas is shown
as the
historical
person acting together with really existing Tokhtamysh,
the Khorezm-shah Muhammad,
etc. Scientific research of the epos was begun by ch.
Valikhanov and v. Radlov in the xix century. Among translators of the epos into Russian were s. Lipkin, l. Penkovsky, m. Tarlovsky, etc. The
English historian of Arthur Thomas Hatto considers that manas ―has been
brought together for glorification of sheikhs of Sufi from Shirkent and
Kazan … (and) it is extremely
possible that … (manas) it is the interpolation, created
at the end of xviii century‖. In 20-30 years
of
the xx century there were appeared the changes showing creation of the Kyrgyz
nation such as
change of the tribe in the epos to which manas belonged. In
versions of the xix century, manas was leader the nogays, however, in
635
Saken Seiilbek .et al.
Opción, Año 34, No. 85 (2018): 632-651
versions which was known after 1920 - manas became as the Kyrgyz man
and
Kyrgyz leader.
For the first time the epos ―manas‖ was published in 1885. In 1985, this publication was 100 years old. The merit in implementation
of this
historical event entirely
belongs to the outstanding specialist
in Turkic
philology v.v. Radlov (1837 – 1918). Having graduated from the berlin
university
(he was a native of Germany), at summer of 1858 he, carrying
out the student‘s ideas, was gone to Russia. In structural terms the samples of the Kyrgyz folklore made by v. Radlov are divided in four parts. In the first part he included the epos ―manas‖, in the second and third – independent legends ―Zholoy Khan‖ and ―Er Toshtyuk‖. And the fourth part is made by
several
lamentations (Koshoktor). Such division, according to the scientist opinion, is conditional: ―epic
songs are provided by me under three titles: manas, Zholoy
and
Toshtyuk, but it isn‘t
necessary to think that it is three separate eposes‖ (Moldobayev i.b.,1995,
p.
104). It is possible
to note that the text of manas published more than
hundred years ago by v. Radlov has great scientific
and
historical and cultural value. V. Radlov‘s
work is published for nearly twenty years earlier, than prose translation
into Russian of the fragment from epos
which is written down by ch. Valikhanov and published only in 1904 by n. Veselovsky and it is the first-ever edition. Despite desultoriness
of
v. Radlov‘s publication, it gave for that time an integral idea of a treasury of folk art of the Kyrgyz – the heroic epos ―manas‖. Vasily vladimirovich
bartold (1869 – 1930) is one of the first researchers
who closely
were
engaged in development of history of the Kyrgyz people both in pre- soviet, and in soviet period. Judging by his separate works devoted generally to history of Kyrgyzstan, various genres of Kyrgyz folklore
were considered by
him. The scientist
repeatedly mentions
the
epos
―manas‖ in the known work ―the Kyrgyz people‖. V.v. Bartold
noted that the
fight against the dzungarian feudal lords ―has left a mark in the Kyrgyz national epos, especially in a cycle of legends about
manas‖ (Bartold v.v.,1996, p. 104).
Alexander natanovich bernshtam
(1910 – 1956) is a prominent soviet archeologist, the historian, the ethnographer. Firstly, in 1941, a.n. Bernshtam was addressed to the epos
"manas"
in work ―an archaeological sketch about the northern Kyrgyzstan‖ where he considers art
reflection of ancient monuments in manas (Bernshtam a.n.,1997, p. 531). He one of the first addressed to Kyrgyz culture sources and begun to
consider epos
materials. The epos is considered,
first of all, as a historical source in all works of a.n. Bernshtam about the epos "manas", and them
more than ten.
In article
―an era of emergence of the Kyrgyz
epos ―manas‖ a.n.
Bernshtam
considers the Kyrgyz epos as a historical and cultural source.
The scientist connects contents
of the epos generally with two historical
stages of the political period of the Kyrgyz in fight for independence in
the
viii—ix and xvii—xix
centuries, though he doesn‘t deny that in the
epos
there could be reflected historical events between these periods. He
drawn the following concrete conclusions:
1. The epos ―manas‖ is
an outstanding monument
of amateur and
folk arts, and it is a peculiar historical story about fight for independence
of
the Kyrgyz tribes, where ancient stage ascends to 820 — 847.
637
Saken Seiilbek .et al.
Opción, Año 34, No. 85 (2018): 632-651
2. At the heart of epic manas there is a concrete historical image
of the ladder of the Kyrgyz people of 820 — 847 which
fight had liberating
character (Bernshtam a.n., 1968, p. 175).
The epic Manas was the first piece of Kyrgyz oral literature to be recorded and translated into other languages. [50] Here I shall comment but briefly on previous English translations of the epic. In 1977, Arthur
Hatto, a British scholar of epic studies, translated
into English
one of the
main episodes
of Manas called "A Memorial Feast for Kökötöi
Khan," which had originally
been recorded by Radloff. Even though Hatto used
the
original Kyrgyz text for his translation, he misunderstood many words,
customs, and socio-cultural issues mentioned in the epic. He did not speak
Kyrgyz, nor had he lived among the Kyrgyz, and therefore was not able to give the flavor of the original language and provide the socio-cultural
context. The second English translation of Manas was done by another
British scholar,
Walter Mayor. His two volume translation was published
in 1995 in honor of the Manas celebrations. Kyrgyz scholars of Manas,
who
do not know English
and thus have
no means of checking the
authenticity
or quality of his translation, are very happy about it. Mayor, too, did not know Kyrgyz, and therefore used the Russian translation of the epic. In other words, his translation of Manas is a translation of the "beautified" Russian translation.
This factor alone undermines the
authenticity
of his translation. There is no need for further discussions of his translation
of Manas, for any translated text done from a secondary source is only of secondary value.
2.
DISCUSSION
Question about determination of
the creation time of
the epos
"manas"
is the most difficult. It is illegal to date in general
the
epos some
time, especially
some centuries or even years. The matter is that, having arisen, the epos develops further.
So,
it is possible to speak about genesis
of
the epos. And if to look at a problem of the epos creation by eyes of the historian and ethnographer, then it is possible to focus attention on the
historical events which received reflection in its lines. Certainly, for
determination of an era of the epos creation only these facts insufficiently. The most
versatile researches are necessary, but identification of
the historical
events, reflected in the epos, can be quite good help at determining creation time of the epos. Here it is necessary to stop only in
brief on a question of creation time of the epos. The history of study of a question, behind some exceptions, is given in the chronological sequence.
Generally three
hypotheses of an era
of the
epos creation are
known to science today:
1) According
to m.o. Auezov and a.n. Bernshtam, nodal events of
manas are connected with the period of Kyrgyz history when they
supported relationship with the uigurs.
2) b.m. Yunusaliyev
on the basis of the analysis of epos contents and based on the separate
historic facts, and also on ethnographic, linguistic and geographical
data, comes to a conclusion that the
basis of the epos is coherent with events of the ix-xi centuries when the Kyrgyz were at war against the kidans – kara kitays.
3) v.m. Zhirmunsky
considers that though in contents of the epos there are many materials, reflecting ancient conceptions of the
people, historical
layer of the epos reflects the events of xv-xviii centuries, (according to s.
Musayev).
―Today‘s level of the research ―manas‖ doesn‘t allow completely to be agreed with one of the listed hypotheses, having rejected others as
not well-founded.
The deep analysis of the epos content leads to one indisputable
conclusion: the events making the maintenance of manas are
represented
by the set of
layers,
demonstrating that works had
been
formed
for
a
long time‖.
Works of
professor p.a.
Falev initiated
the scientific study of the epos "manas"
during the soviet era (1888-1922) –
―how the kara-Kyrgyz
epic
is created‖, "about kara-Kyrgyz epos‖ which are published in the first issue of the journal ―science and education‖, published in tashkent in 1922. The author on the basis of the materials
which are written down and published by v.v.
Radlov analyzes art
features of this epos. B. Soltonoyev
(1878-1938) is considered the Kyrgyz historian, writer and poet. It would be possible
to call him also the first
Kyrgyz
ethnographer. B. Soltonoyev should be
considered
the first Kyrgyz scientist who owing to the readiness considered
the
epos ―manas‖ and some other works, and also a creativity of the separate manasche. The main part of his work is devoted to the epos ―manas‖.
It is called as
―manas‖. This research begins with how the
Kyrgyz have long been
singing and do not forget such epic poems as ―manas‖, ―koshoy‖, ―er toshtuk‖. Researchers select these poems as separate works whereas their heroes in full options are characters of one epos.
The special place among researchers of the epos ―manas‖ belongs to the outstanding kazakh writer, the expert on folklore, the prominent soviet scientist m.o. Auezov who actively was engaged in the epos since
the
end of the 20th years and until the end of the life. His known work –
―the Kyrgyz national heroic poem
―manas‖, being result of long-term
scrupulous researches,
is
among
basic researches about manas‖. In
studying of ethnography
of the Kyrgyz people well-known s.m.
Abramzon‘s merit (1905-1977). Scientist most of all pays attention to the
epos ―manas‖. In the article ―Kyrgyz heroic
epos
―manas‖‖ he shows fair discontent that manas still continues to remain extremely poorly studied material.
Ethnographers, as well as historians-specialists
in folklore or literary critics, have to take into account, any event, the phenomenon or the ethnographic fact which are represented
in the epos as the poeticized, sometimes rethought form. But taking into account this important point, data
of
the epos are of outstanding interest as they will be able to
open not only new pages for knowledge of cultural history of the Kyrgyz people, but also to make available to ethnographers a favorable material for understanding and disclosure of the most ancient elements of universal culture. The mythology
is inherent in all people of the world. However,
being spiritual reflection of historical development of human society, it has suffered the deep changes unequal at different people of the world. Mythological
thinking, being a part of human perception of the world
could arise spontaneously
and also to undergo strong changes in result of transition of society to the following extent of the development.
Myths make
a
part
of spiritual
culture
of mankind
and
have
reached our
days as the most ancient basis of world culture, without going into details about origin and the concepts ―myth‖, we will note that they as
well
as at many
people
of the world, existed at the Kyrgyz.
However studying of this
area has very insignificant number of
researches on myths. As for mythology of the epos
―manas‖ and
also the
Kyrgyz folklore in general, they still weren‘t studied. The exception is made by
only those single researches of
philologists
in which to
this or
that measure the mythological materials were attracted, reflected in oral
creativity, including in manas. Considerable part of mythological plots of the epos ―manas‖ is made by narrations
about animals which names are used as comparisons
in many cases. For example, only in the epos ―er toshtyuk‖ which with some reservation can be carried to a cycle of the
epic ―manas‖ 57 names of fauna
representatives act
as
an
image
of comparisons.
Total number of their comparisons in the text is about 140.
One
of the mythological
animals, described in the epos ―manas‖, is Alpkarakush,
a huge, fantastic bird which often comes to the aid of the heroes in critical moments. In manas an image Alpkarakush
is compared, in most cases, to other birds or the hero assimilates
to this huge bird to
show thereby his power, force, formidability.
Carrying a bird alpkarakush to mythical images, i. Mamyrov notes that the similar image of a mythical bird is had at the mongols – garud, at the altaians – kashkerede, in the iranian epos ―shakh name‖ – simrug.
Further he notes that the rock drawing of a bird of prey, discovered in transbaikalia by a.p. Okladnikov, is the image of a golden eagle to which buryats worshipped.
According to i. Mamyrov this image allegedly coincides with alpkarakush‘s description in manas. Tracks of tracing of
birds of prey have remained prior to the beginning of the xx century in the Kyrgyz
ethnonym.
So, for example, there are known ethnonyms zhagalmay and tamga in the number of the Kyrgyz tribes of the right part. In the majority of options ―zhagalmay tamga‖ is represented the image of
the
flying bird. In 1953 s.m. Abramzon
was recorded such tamga at pre-
issyk kul on a stirrup (Abramzon s.m.1971).
The genonymums as zhoru, kara kush, kara kunas, etc. Are registered in tribal structure of Kyrgyz. These names probably remained as the ethnonyms of mythical times. It is shown well in the book of d.s.
Dugarov ―about historical
roots of white shamanism‖. As it was noted
above, manas contains many data about mythical animals and some of
them very described colorfully. The information about mythical animals is
usually considered at the description of the plausible phenomena and
events. Epic gardens and their fauna and flora will compare for descriptive
reasons; and the gardens babura which are really
created in due time, and
also his descendants and, together with it, other mongols. Babur studied a
great number
of
animals and birds.
It is very possible that the animals and plants seen by storytellers of different times in real life could be included in the changed
type in the text
of
the Kyrgyz
epos. The Kyrgyz storytellers
could be familiar with references of that time including with
babur‘s work. It is increased even more the similarity of planning of an epic garden to gardens of great Mongols which are considered
as masterpieces
of world garden art. It is easy to see similarity in pools and general planning at comparing the Mongolian garden and the garden alone from ―manas‖. Such method of comparison allows to say that reality,
fairy-tale fiction and the myth connected in a whole in the grandiose
Kyrgyz epos.
On
the whole, if to consider the epos in general,
then all heroes are
almost
had
the fairy-tale characters. First of all, manas‘s image – the main
character of the Kyrgyz heroic epos has been shrouded with mythological shadows. A classic example of it is the episode ―as manas had dreams‖; and then it was arranged the celebration
in order to interpret them. It is
difficult to find a plot where manas‘s image would be given without fantastic part. Also images of manas‘s associates
aren‘t deprived of mythological power. Information about the mythical animals occurs in the epos listed in one poetic row with monsters modmi. It should be noted that at all fabulousness and incredibility
of similar names they deserve close attention of linguists because some of them can be deciphered by means
of
language constructions. We will take,
for example, the name of a monster ―alatkak‖. Authors of manas interpret this word as ―a fairy-tale animal‖,
however they stated
also the curious assumption that the word
―alatkak‖, perhaps, rooted in the ancient türkic adih-ayuu, i.e. A bear.
There is possible to etymologize
and
certain others the animal names. At
least, it is possible to explain emergence of the name of the real animals in
the
epos but which have the mythical qualities. For example, the animal
―borso‖, mentioned in the epos, is translated as a kangaroo. Some names
of animals are foreign, for example,
―kerik‖ was translated as
―rhinoceros‖. If to consider that
lexical
content of manas is still
not
completely studied, then it is become quite obvious as the research of
mythological terminology of the epos is relevant (Losev a.f.1966).
The Kyrgyz
have a lot
of legends
and fairy
tales in which
characters
are
dogs. One of popular characters in legends, in general in
folklore, including in manas is ―kumayyk‖. According to k.k. Yudakhin‘s
interpretation, this fantastic dog (from which no beast can hide; was born
from a bird
of prey
–
gryphon); kush
torosu
–
buudayyk,
it torosu kumayyk (proverb).
Kumayyk – is a dog nickname of hero manas. As we see, in the proverb provided in the dictionary, it is mentioned buudayyk – the name of fairy-tale a bird of prey that is also a subject of consideration
of
mythology. According to the epos, kumayyk, which became a faithful
dog-friend, was found by manas on the pass kush-bulak, coming back from
hunting. It
corresponds to ethnographic
materials according
to
which,
on a concept of the Kyrgyz, the patron of dogs
is called Kumayyk.
It
is born allegedly from a mythological bird of prey which head
is similar
to the head of a golden eagle, and its body as at a lion. It usually leaves her puppy cub on a deserted mountain pass or on a deserted road. The born puppy at the beginning is very weak and small – approximately
about a human fist. If within three days after the birth it will be founded
by the person, the puppy will become kumayyk and for the owner on hunting will take any animal – from wild ram to a leopard
and
a tiger. If
within three
days a puppy wasn‘r be founded by the
person then it becomes allegedly
bald
griffon or an eagle. The person, who has found kumayyk, within seven days
shouldn‘t sleep, look
after
a
puppy, otherwise kumayyk completely disappears. The puppy's finding was such
a joy that in honor of this event it was decided to slaughter a white mare, which was foaled for seven years
in a row. There are a number of
ethnographic details
in the description of these events.
Having killed a white mare, the puppy muzzle
is dipped into her belly and costal fat, all ceremonies
of a sacrifice and naming of the name
are
observed. After that there was a question who will be the proxy
representative
who is looking after a puppy, only the woman clean and
pure has to look after it, at the same time, she must have a good spear, and
also excellent to shoot from
the bow. The choice falls on kanykey, future bride of manas. Giving a puppy to
kanykey, the associates of manas - azhybay and bakay very strictly warns her that in six months she has to
make from a puppy the strong kumayyk.
Having
agreed to this difficult business, kanykey
began to raise a puppy. It should be noted that the
character,
similar to mythical kumayyk, is had also in folklore of other turkic-speaking
people and first of all the kazakhs. On a belief of the
kazakhs, kumay – is a mythical bird which nests where no human being
has
ever set foot. A puppy, which is called ―a puppy of Kumay‖, is
hatched out from its egg, by other version, the Kumay dogs are hatched
out from eggs of a motley goose. At one of the people
of southern Siberia
– Khakass it is known the tale of Kubay-hus. It should be noted amazing similarity of the narration of the Khakass about this mythical dog with the Kyrgyz versions. There also should be noted what the Kyrgyz legends about
Kumayyk and the Khakass about Kubay-Khuse has
very close
parallels.
The Kyrgyz have a fairy tale ―greedy father‖ where Kumayyk
was be found by the orphan
boy so his fate was formed happily.
We have found the same legend at the Khakass with the name ―Koketey‖ where
however it is narrated about Kubay-khus (Tokarev s.a. Meletinsky e.m.1982). Additionally, it can be noticed that Koketey both in manas, and in the Khakass legend is called as the rich man. As we see, this animal in
the
Kyrgyz folklore has analogs at related to it the nationalities. It is
remarkable that among them
there are
Khakas who had
close
ethno
cultural communication with the Kyrgyz.
In manas there are much other data on mythology besides the episodes
connected with animals. It should be noted that these mythological stories adjoin to these or those real facts. Kyrgyz lived in the
neighborhood with ethnos, many of which adhered to the Buddhism
in religious views. Besides,
Buddhism monuments were found repeatedly as
a result of archaeological researches in the territory of Kyrgyzstan. At the
political countries
there are the chastens – mythical beings. Chilton should be considered from point of view the Muslim mythology. Chilten refers to
the
category
of
spirits and mythology of the people of central asia,
including the Kyrgyz. The term ―Chilten‖ goes back to Persian Tajik language and it is translated as ―forty people‖. However in the Kyrgyz folklore it is shown not only forty people – Kyryk Chiltens, but also
seven
Chelten-zheti Chilten. Existence of Chiltens in the epos ―manas‖ says that
in folklore of the Kyrgyz they are reflected in result of their ethno cultural
contacts
with
the people of central Asia. In the epos ―manas‖ many fantastic actions of its characters are connected with Chiltens.
Researchers
carry to Muslim mythology ―Burak‖ or ―Al-Burak‖, from Arab – to flash, sparkle.
The
data about ―Burak at‖ is occurred in the
epos
―manas‖ which is possibly
going back to the Arab word. In the
Kyrgyz language ―burak‖ or ―al-burak‖ is
interpreted as ―the horse in full
decoration prepared for as a gift for commemoration‖. However the
mythology or fabulousness of a horse burak in the Kyrgyz mythology is
more realistic. In Muslim mythology ―burak‖ represents as the supreme
animal on which Muhammad accompanied by Dzhabriil made allegedly overnight journey from mecca to Jerusalem. It is described as a white horse with a long back and long ears, together with it there were white wings on the hoofs that he quickly
galloped. Later ―burak‖ was described
as a
winged horse. As we see from these examples – ―burak‖ is a mythological horse.
Possibly the people of
central
asia
including the Kyrgyz borrowed these mythical stories about ―burak‖ from arabs during
adoption of islam
that was reflected in the epos
―manas‖. However, in our opinion, at the Kyrgyz myths about ―burak‖ were transformed in their own way. In the Kyrgyz mythology it takes not so important place than at other nationalities who accepted islam, i.e. It is possible to note superficial
assimilation. Now ―burak‖ can be met only in the lines of folklore works.
―Manas‖ is had the myths, exactly mythological characters which are known also in oral creativity of other Turkic-Mongolian people of central Asia. In the Kyrgyz folklore one of such characters
is Zhelmoguz,
or the being similar to a Zhelmoguz. Though k.k. Yudakhin translates Zhelmoguz as ―baba-yaga‖, but judging by the characteristic of this
monster, it is more difficult
being. The similar image under other names,
but with same signs is widely met in folklore and mythology of Altaians
and
the people of southern Siberia. Other character of manas widespread in mythology
and folklore of various people of the world, is one-eyed
Maksi Malgun.
The legend about the one-eyed giant had a wide
dissemination in this epos of the people of central Asia, in particular, the oguz-turkmen cycle of literature ―Oguz name‖. Speaking about mythical
data
of the epos ―manas‖ which have the international parallels,
it is possibly should
be mentioned about the
mythical beings
which were called as Italy. These people
had
women who were normal and beautiful,
and
their husbands – dogs, and according to some versions – with heads as at
dogs.
It is interesting that as well as in manas, and in folklore of other people, the myth about a Cyclops is connected with stories about the men with heads as at dogs. For example, we will address the tale by Altaians
about the one-eyed cannibal, ‗the first part of which in general coincides
with the Kyrgyz and the Kazakh folklore plots about a Cyclops.
But the second part of the fairy tale states the version close to the Kyrgyz epic, – about visit of the country in which husbands of beautiful
women are men- dogs. The one-eyed cannibal with name ―Kirgis‖ was an enemy of these
people. This fairy tale is closely connected with the Kyrgyz motive in the
epos
both on contents, and on the name of mythical
beings, and on the
name of cannibal in Altai fairy tale. Undoubtedly, it is difficult to determine the sources of similar legends. As
Abramzon noticed ―this folklore motive, widespread in the middle of the century
and different at Mongols, and presently – at Altaians and the Kyrgyz goes back to an extreme antiquity
and arises, apparently, on the one hand in Greece, and with another - in the far east. It is very possible that this motive has got into the Kyrgyz
epos
long ago, its connection
with
the Far East formation
of myths can be considered
as more than probable‖. At least, the folklore
motive about the men with heads as at dogs was widespread in the east as
the
fact is that the pictures were created on this subject.
It should be noted that this mythical character is present also at other genres of the Kyrgyz folklore, including at epic works of a so-called
small form. Publishers of the epos ―manas‖, according
to s. Orozbakov‘s variant, note that this motive occurs in the Kyrgyz narrative
fairy tale and that allegedly the storyteller s. Orozbakov
used a fantastic plot about the men with heads as at dogs in the epos ―manas‖. The image of Koshoy in
the
epos, as well as the Kazakh legends, is gradually transformed more real personality. For example, fight of Koshoy
with Zholoy was described not as absolutely fantastic and mythological way, and on the contrary, more plausible, which was close to usual narrations.
It is possible to think that
some real personality with a name Koshoy put in the Kyrgyz folklore,
including
in the epos ―manas‖ and then he gradually got a mythological
cover. More precisely, the numerous mythological plots which were in the
ancient time in broad use at the Iranian and turkic-Mongolian people
could be covered on real historic figures, gradually
transferring these
images in epic and fantastically mythological characters.
Our
opinion is confirmed to
a
certain extent by a mention in
various written sources with name - koshoy. For example, in ch.
Valikhanov‘s work ―extraction from
dzhami attavarih‖ it is mentioned the
name - koshoy from the kachi clan. In structure of the tribe solto there were patrimonial names - kachy
and
koshoy. It is curious that kachy and
koshoy
clans were included into section talkan as a part of the tribe solto.
And
at last there are several toponyms
of
koshoy. First of all this name of medieval fortress of koshoy-korgon.
It
is interesting that the outstanding
orientalist v.v. Bartold who tried to use in due time the Kyrgyz folklore in his works took into account that ―ruins of this strengthening at locals are known under the name koshoy-kurgan. Though in 1944 for the first time
koshoy-korgon was investigated in more detail after v.v. Bartold, and in
the
next years it is partially studied also by other archeologists
of Kyrgyzstan, systematic, so stationary studying of a monument was begun
only since 1980. Excavation of a monument gives much interesting and it
demonstrates prospects of its further researches. So far there are some
preliminary works devoted to koshoy-korgon‘s ancient settlement.
3. CONCLUSION
The epic Manas should not only be recognized for its vast size, but
it should equally be valued for its exceptionally poetic language and rich
content. The German scholar Wilhelm Rudolf, who collected Kyrgyz oral literature in the nineteenth
century, noted: "It is clear that the [Kyrgyz] people, who very much enjoy an eloquent language, consider a rhythmic speech
as the highest art in the world. Myths make a part of spiritual
culture of mankind and they survived to our
days as the most ancient basis
in the world literature. Considerable part of mythological plots of the epos
―manas‖ makes narrations about animals which names is used as comparisons in many cases. One of the mythological animals described in
the
epos is alpkarakush which
often comes to the aid of the heroes in critical moments.
The epos ―manas‖ contains many plots where myths
about various fantastic animals
are
reflected. Some, such as about a
kumayyk has analogies according to the same myths of other people. All this shows that these people had ethnocultural
community. In any case myths about a kumayyk possibly ascend to integrated folklore primary source. And also fantastic and mythological episodes with participation of
koshoy
are reflected in
the
epos.
Fabulously fantastic adventures of koshoy reaches apogee. The name of kyrmus meets in episodes who is the Kyrgyz variant of the supreme deity,
known at mongols as khormusta and
at the iranian people as akhuramadza.
Professional and versatile studying of this monument would help to study a lot of new, also why locals call it as koshoy-korgon,
at the same
time in the same region there are a mountain and the river under the name koshoy. The village koshoy
in the Kyrgyz regions of tajikistan, located in karategin, coincides with a name of the legendary hero katagans of the east turkestan. Existence in karategin of a toponym koshoy
edifies us to
reckon that according
to the epos ―manas‖, movement the Kyrgyz from
altai to ala-too mountains was headed by koshoy who was the khan of the
katagans. Thus, the epos ―remade‖ mythological plots and really taken
place events from life of the Kyrgyz with quite extensive
range of time.
The image Koshoy has the real human qualities,
but an image -
mythological motives. Such is specifics of the epos, reality
to separate
from mythical – is very difficult task. Folklore
of
the Kyrgyz people
multicenter is important historical and ethnographic information on
antecedents of the Kyrgyz. In our
opinion, the main character of the epos - manas is associated with the Kyrgyz people. It is precious
not only as
manas name to the people, but also each positive character of the epos. It is precious
not only as Manas name to the people, but also each positive
character of the epos.
REFERENCES
Moldobayev i.b. ―manas‖ – a historical and cultural monument of the
Kyrgyz. - b.-1995. - p.
104
Bartold v.v. The chosen works on history of the Kyrgyz and Kyrgyzstan:
structure, additions, comments. And o. Karayev‘s foreword. – b.,
1996. - p. 104.
Bernshtam a.n. Great heritage of the Kyrgyz people // chosen works on archeology and history of the Kyrgyz and Kyrgyzstan. Collected: k.
Talibayeva, l.
Vedutova. – b.:1997. - p.
531.
Bernshtam a.n. An
era
of appearance of the epos
―manas‖ // ―manas‖ -
the
heroic epos of the Kyrgyz people. – frunze. 1968. – p. 175
Abramzon s.m. ―Kyrgyz both their ethnogenetic
and historian cultural relations‖. L., 1971.
Losev a.f. ―mythology‖ (soviet historical encyclopedia). M, 1966.
Tokarev s.a. Meletinsky e.m. ―mythology‖ (myths of the world:
encyclopedia). M, 1982.