Epos "Manas" myths and legends of Kyrgyzstan. Folklore

One day someone from the classics of Kyrgyz literature said that: " Manas" - this is golden treasury folk thoughts , relaxed thousand-year experiencestories and spiritual life of the Kyrgyz people" And it is impossible to disagree with it. Indeed by nature Epos "Manas" refers to the best samples oral creativity, and according to genre content, to the heroic epic. However, on the coverage of events in the narration, it goes far beyond traditional genre And it becomes a kind of chronicle of the life of many generations.

The main topic in the tale, its central idea, is devoted to the basic events in the life of the nation, becoming kyrgyz people. Epos talks about the struggle of Kyrgyz for independence, chasing the valor of heroes in the fight against treacherous enemies, idealizes great heroes, who do not regret life in the struggle for the idea of \u200b\u200bpopular unity.

« Manas"Consists of 500 thousand poetic lines and in volume exceeds all the well-known world EPOS. It is 20 times more " Odyssey"And" Illiada", 5 times more" Shah-Nome."And 2.5 times longer than Indian" Mahabharat».

Grandism and scale " Manasa"This is one of the distinguishing features of the epic Kyrgyz creativity and is explained by the originality of the historical past nation.

Kyrgyza- one of ancient peoples in Central AsiaThroughout his history, he was constantly attacked by powerful conquerors who destroyed century-old states and exterminated numerous peoples. Only perseverance in the struggle, incredible resistance, strength and heroism helped Kyrgyz to avoid complete destruction. Each battle was abundantly political blood and sheepdown by the fame of heroic sons and daughters of the long-suffering people. Courage and heroism have become objects of worship, deification and champions.

But, " Manas"- This is also the chronicle, completely domestic, life events, because it is impossible to submit any life of the Kyrgyz peoplethat would not be reflected in the tale. There is an opinion that a person even never visited Kyrgyzstan., is able to know the mentality and the life position of the people, simply familiar with " Manas».

The narratives found their use of various art genres of folk creativity, such as: Testaments (Keriez), intensity (cat), edification (SanAat-Dasy), complaint songs (Arman), as well as legends, myths, legends and legends. But this does not mean that " Manas"It is their mechanical compilation, in the epic there is a completely defined storyline, and feature supplements, only a beautiful canva, for the main composite structure.

Central Epopea's figure - bogatyr Manas - great and wise warrior. It is difficult to say whether it is a collective way, or was indeed such historical character, However, the events described in the tales really had a place and covered the huge territory from Yeniseibefore Central Asia, through Altaiand Hangai..

Most likely, only one episode was first in Epos - " Great hike", Dedicated to life and the empires of the main character, and at the end of the narrative positive characters, including Manasa, died. However, the people did not want to put up with the loss of favorite actors and came to replace them, first the Son Manasa- Semeseyand then Seating. So there were three parts of the epic, each of which is devoted to one hero.

All parts of the trilogy are related to the storyline, however, in contrast to the first part, life position Manasa, the story of "Semesey" Not only a heroic - epic, it has a love-romantic framing and more vitality, for which he has gained great popularity in the people.

Historical events On this segment, the epic occurs in Central Asia The XVI-XVII centuries and the perpetrators of the death of the main characters, are not bloody

Life itself required the continuation of the heroic legend, so that, finally defeat the power of evil. So the light appeared the third part of the epic - "Sextaya". It completed the centuries-old struggle of the people for freedom and justice. Persistent struggle of many generations brought a long-awaited victory over internal and external enemies kyrgyz people.

It is this high and noble goal - protection native region from foreign conquerors and the liberation of the people from self-procured tyrants and usurpers are dedicated trilogy "Manas"This bright idea is imbued with all the narration.

"Manas", undoubtedly, the historical document and carries a real storehouse of knowledge about various stages of the development of the nation. Therefore, by the example of the heroes of the epic work, no generation of Kyrgyz was brought up.

Special merit in preserving this monument of Culture belongs people's Speakers Epos - « manaschi"Nusted in the people" zhomocchu" Initially, they constituted a completely definite group of folk riskers, straighteningly different from others. In their work, the absolute traditions of the artistic improvisation of the report combined poetic texts. Depending on the degree of skill, the obsequers received folk nicknames: student (" uyrenchuk"), Beginner (" chala Manaschi") And a skillful storyteller (" chynygy Manaschy"). True teachers with their work not only came the epic to the listeners, but also enriched in their own way and decorated it. Until now, the names of talented and famous " manaschi" of the past.

« Manas» - the work of oral folk creativity And does not have canonical text. However, today, the science knows 34 variants of the recorded epos, which differ significantly from each other.

However, despite many options, " Manas» - unified workunited by the plot line, the common theme and unity of images.
Today at modern folkloristic Kyrgyzstan A Food special direction Study of the beloved epic - " manasovsky"In which even their specializations exist:

Collection and recording of texts,

Scientific publication of existing options,

Research the poetics of works through creativity " manaschi».

And it is really very important, because Manas"Like a living organism, exists and develops, as long as there are people interested in keeping it as a historical document about heroic story Nation, reached us in such a beautiful literary form.

The Kyrgyz people have passed a long and hard way historical Development and formation. The Kyrgyz ethnic view at one time was lucky enough to create his own writing, where the People's Spirit manifested itself, the top of the national association in the form of Kyrgyz Great-core was reflected. But the story was ruthless to such high achievements of our people. Subsequent historical eventswho led to the defeat of the Kyrgyz kaganate and the destruction of most of the population, caused the loss and the original writing of the Kyrgyz people in antiquity.

It seemed that such people had to get away from the historical arena, to go to unprecedented, becoming one of the numerous ethnic groups, which ceased to exist, lost historical and genetic memory.

But contrary to such a traditional go of things, the Kyrgyz people were endowed with a unique gift - to transmit exceptionally oral through the experience gained by previous generations. The transfer from mouth to the mouth was not only viable, stable, but also surprisingly fruitful and efficient. It is oral folk art Kyrgyzov appeared by the world treasury of intangible cultural heritage the brightest sample of unique folk Worksrepresented by the most diverse genres. The top of this creativity was rightfully the monumental Epos "Manas".

Epos "Manas" ("Manas. Semesey. Seitte") has a thousand-year history, represents a trilogy. The work was built on the principle of genealogical cyclization, which pretended to a single heroic epic not just a family saga, but the finest poetic narration about the life and struggle of the nomadic Kyrgyz people for independence, the establishment of their statehood, the peculiarities of the worldview, existence, culture, education and all other parties to life.

In the history of the global literature, the epic received completeness only in the context of the established political, economic and ideological statehood, which in the Kyrgyz ethnos in antiquity was. The proof of this is that the EPOS of other Siberian peoples with whom Kyrgyz lived in direct interaction, did not reach the level of epic generalization, precisely because of their prevailing state Device. The EPOSs of these peoples remained at the stage of individual legends that are not connected by a single storyline and the main acting person.

In this sense, the Epos "Manas" is a unique product of the spiritual activities of the Kyrgyz people. His uniqueness is in vitality, in the method of transmitting the entire totality of elements, ranging from the plot and the character-shaped character system before detail. And also in the ability to continuously reproduce the reproduction of valuable knowledge and traditions laid down in the tale.

The narration of the epic includes all directions of the life of the Kyrgyz people, his worldview, ideas about the world. It reflects the heroic and tragic story People who determine the stages of its development. Exact sketches of ethnic composition, both the Kyrgyz people and other ethnic groups who lived with him in close contact are given. Epos provides us with a rich idea of \u200b\u200bthe economy, life, customs, environmental relationships. From it we get the presentation of ancient Kyrgyz about geography, religion, medicine, philosophy, ethics and aesthetics. Epos "Manas", by accurate definition Ch.Vaikhanov is indeed the encyclopedia of all aspects of the life of the Kyrgyz people.

In addition, Manas is unrivaled art level The ownership of the word, which was created by the people for a long period, was transmitted from the century to the century, from generation to generation, choosing all the new storylines, layering out new ideological layers, but, at the same time, amazing manner Keeping the unchanged and nonetable content of the epic. The main idea of \u200b\u200bthe epic "Manas", which unites him in a single whole, - the struggle of the people for their independence. This goal remained and led through all the troubles, adversity, retaining the spirit of the people, his faith in the best, keeping the genotype of Kyrgyz himself. This fact gives us the right to believe that the Epos carries the most important ideological component of the self-identification of the Kyrgyz people.

The Epos "Manas" due to its epic scope reached the volume that exceeds all the well-known EPOS of the world. Transmitted by archaic epic verse (short sillabic verse, seven- or eight-furnace, with an emphasis on the last syllable) and, unlike most Turkic poems, completely poetic.

Oral existence of the epic for many centuries was under threat of disappearance with the arrival of civilization, violating traditional image The life of the nomadic Kyrgyz people. The written fixation of the epic was vital and extremely necessary in order to move the oral tale on paper and give it a second life, already in the form of a book. IN mid XIX. This century an important step They carried out two scientists - Ch. Valikhanov and V. Radlov. They first recorded episodes of epic. From this point on, the new page of the existence of the Epos "Manas", which marked the beginning of the period of his deep scientific research.

The study of the epic can be divided into three stages. The first is a pre-revolutionary, which has begun entries and exploring the epic. The second is the post-revolutionary, laid the fundamental fundamentals of Manasov studies. This period was both the most tragic - almost everything who somehow was involved in the study and promotion of Manas, subjected to repression during the period of Soviet Totalitarianism. Among these outstanding figures Sciences were K. Tighystov and E. Polyivans. T. Zholdoshev, T. Bayjiyev, Z. Bectanov, K. Rahmatullin, contributed to the science of Epos. In the formation of science on "Manas", great merit belongs to the largest scientist V.Zhirmunsky, M.Auezov, B. Yunusaliyev, A. Bernsalu, P. Berkov, S. Abramonz, folklinists - M. Bogdanova, A.Petrosyan and MN.

IN soviet time Active work began on the epic record. The beginning of this work was laid by Teacher Kayum Miftakov, who in 1922 began to record the Sagymba Bowl option. This work was continued by Ribraimanovanov, who conducted a great work on his coverage on written fixing "Manas" from various teachers. His efforts are invaluable in ordering and storing these manuscripts.

Currently there are 35 recorded options for the Epos "Manas", they differ in the degree of their completeness. Full options include those texts that were recorded from S. Korozbakov, S. Karalayev, S. Yurzmandeev, Togolok Moldo, B. Sazanova, M. Musulmankulova, S.Ambrakhmanova, M. Kamorova. Despite the many options for "manas" is a single work that is bonded by a common ideological orientation, integrity. scene line, theme and heroic images.

IN modern conditions Epos is becoming increasingly important, being an ideologically uniting factor in Kyrgyz identity and independence in post Soviet Time, in an increasingly globalized world. The opening of the monument to Manas on the Central Square of Ala-TOO and the adoption of the law on the Epos "Manas" on June 28, 2011 are evidence of ideological unity of the people in order to develop and prosperity.

Executed debt, bequeathed from God ...

A. S. Pushkin "Boris Godunov"

A half a century has passed since Russian scientists Chokan Valikhanov and V. V. V. Radlov informed the world that the "dicokeny" Kyrgyzov, who had worshis for the foothills of Tian-Shan, is the greatest oral poetic masterpiece - the heroic epic "Manas". The episodes of the Kyrgyz legend were recorded, published, translated into Russian and German.

On the trilogy "Manas", "Semesey", "Sextaya" is written a lot scientific Labors, Scientific conferences were held, in 1993 at the global level noted the 1000th anniversary of the epic.

Years, but before the wide masses, our valiant batyr did not reach, few people know the content of the epic itself not only abroad, but also on the homeland of Manas. And the reason, apparently, is that the text "Manas" is a very voluminous, multivariant. It is not possible to translate it with verses, and in the prosaic arrangement "Manas" loses half of his artistic advantages. Imagine ruby \u200b\u200bwithout cut! One thing "Jeanbstap Zatap Sonund", i.e. lying on his side and admiring nature, listen to the manaschi, another thing - to read all this very much. But main reasonPerhaps that until now, it is not the artistic content of the epic in prose or verses, and its execution in the interpretation of a particular writer. It is like to translate not the drama of V. Shakespeare, but its production on the stage, or, we put, not Roman A. S. Pushkin, and Opera P. I. Tchaikovsky "Eugene Onegin".

Here I, as well as the writers "Manas", dreamed ...

I went to spend my manas and see: he came out of the fifth yurt and in all his fighting glory Garsets in his white hill on a closed chamber of the chamber. People stand around, admire the greatness of the Kyrgyz hero. And the guide with ecstasy tells about his glory and the former exploits. And Manas himself is already gray, and the Ak-Coula has dark divorces around the eyes. I tried to open the gate of the pen, but, alas, my strength was not enough. And I, as always, called for helping my faithful and mighty friend - Great Russianand he sat down for the translation, or rather for the poetic minus "Manas".

Historians have proven that the events of the legend took place in the Middle Ages of our era, so I had to abandon fiction and fabulous hyperbolas, from religious and other layers of Pantürkism and Panislamism, made by teachers after the tragic events of 1916, when the Kyrgyz people, being between two great powers: Russia And China, subjected to cruel genocide.

In 1856, Ch. Valikhanov called the Epos "Manas" steppe "or". I consider the Epos "Manas" - the Bible of Mountains and steppes, and therefore sought to keep and biblical motifs, clarify and summarize the parable thoughts of the Great Legend. To the best of their abilities sought to keep the canonical plot of the epic, build the logic of the behavior of the heroes and developments, convey the figurative flavor of the Kyrgyz language.

The first, one might say, the trial edition of my "Tale of Manas" was published in 2009 with a small circulation and immediately went to the people. The Ministry of Science and Education recommended a book in the order of an additional textbook manual on the Epos "Manas". In Russian academic Theater them. Ch. Aitmatova was made by the same name of the literary and dramatic statement performed by Kyrgyz actors in Russian.

The second edition of the "Legend" is complemented by a retrospective preface of academician B. Yu. Yunusalieva, at the end of the book - the scientific generalization of Professor G. N. Hlypenko. Undoubtedly, the works of famous Kyrgyz scientists will complement the knowledge of readers about outstanding masterpiece Kyrgyz people.

I hope that the Russian text of the Tale of Manas will become the basis for the translation of the Kyrgyz epic to other languages \u200b\u200band our legendary Batyr will surround on the Equator of the globe.

Good way to you, my valiant manas!

Mar Baidziyev.

The Kyrgyz people have the right to be proud of wealth and variety of oral poetic creativity, whose vertex is the Epos "Manas". Unlike the episces of many other peoples, Manas is complicated from beginning to end in verses, which once again testifies to the special respect for Kyrgyz to the art of poems.

The epic consists of half a million poems and exceeds all the well-known world EPOSs in volume: in twenty times "Iliada" and "Odyssey", five times - Shakhname, two more times - "Mahabharata".

The grandeur of the epic "Manas" is one of the distinguishing features of the epic creativity of Kyrgyz. It is explained by a number of significant circumstances, and, above all, the originality of the history of the people. Kyrgyz, being one of the most the most ancient peoples of Central Asia, throughout its centuries-old history was attacked by the powerful conquerors of Asia: the kidani (Kara-China) at the end of the X century, Mongols in the XIII century, Jungarov (Kalmykov) in the XVI-XVIII centuries. Under their blows have fallen many state associations and tribal unionsThey extermined entire nations, disappeared from the pages of the history of their name. Only the power of resistance, perseverance and heroism could save kyrgyz from full destruction. Each battle was abounded by the exploits. Courage and heroism became the subject of worship, the theme of chanting. Hence the heroic character of the Kyrgyz epic poems and the Epos "Manas".

As one of the oldest kyrgyz epos Manas is the most complete and wide feature reflection of the centuries-old struggle of the Kyrgyz people for their independence, justice and a happy life.

In the absence of a fixed history and written literature in the epic, the life of the Kyrgyz people, its ethnic composition, household, life, customs, morals, aesthetic tastes, ethical standards, its judgments about human advantages and vices, ideas about nature, religious prejudices, language are reflected.

To epic as the most popular work Gradually attracted similar ideological content independent fairy tales, legends, epics, poems. There is a reason to assume that such episodes of the episode, as "commemoration of the coquette", "the story about Alumbate" and others were somewhere as independent works.

In many Central Asian peoples, there are general episodes: Uzbeks, Kazakhs, Karakalpakov - Alpamysh, Kazakhov, Turkmen, Uzbekov, Tajikov - Ker-oglu, etc., "Manas" will only have Kyrgyz. Since the presence or absence of common epos is associated with the community or absence of cultural and historical and geographical conditions during the occurrence and existence of epos, it is possible to conclude that the formation of epic in Kyrgyz occurred in other geographical and historical conditions than in Central Asia. Events telling about ancient periods The stories of the Kyrgyz people confirm this. So, in the epic, some characteristic features of an ancient public formation are traced - military democracy (Equality of members of the squad in the distribution of military trophies, the election of military leaders and khanov, etc.).

The archaic character is the names of the localities, the names of peoples and tribes, own names of people. Archaic and a verse of the epic. By the way, the antiquity of the epic is confirmed in the historical information contained in the "Majmu AT-Tavarih" - a written monument of the beginning of the XVI century, where the story about the Bogatyr exploits of the young manas is considered in connection with the events of the second half of the XIV century.

It is possible that he was originally created and extended in the form of a small prosaic tale of the heroic affairs of people heroically saved the people from extermination. Gradually, talented patriors turned it into the song-epic, which then the efforts of each generation went into great poemMaining new historical events, new characters, becoming increasingly further in its storyline.

Executed debt, bequeathed from God ...

A. S. Pushkin "Boris Godunov"

A half a century has passed since Russian scientists Chokan Valikhanov and V. V. V. Radlov informed the world that the "dicokeny" Kyrgyzov, who had worshis for the foothills of Tian-Shan, is the greatest oral poetic masterpiece - the heroic epic "Manas". The episodes of the Kyrgyz legend were recorded, published, translated into Russian and German.

About the trilogy "Manas", "Semesey", "Seytia" has been written a lot of scientific papers, scientific conferences were held, in 1993 at the global level noted the 1000th anniversary of the epic.

Years, but before the wide masses, our valiant batyr did not reach, few people know the content of the epic itself not only abroad, but also on the homeland of Manas. And the reason, apparently, is that the text "Manas" is a very voluminous, multivariant. It is not possible to translate it with verses, and in the prosaic arrangement "Manas" loses half of his artistic advantages. Imagine ruby \u200b\u200bwithout cut! One thing "Jeanbstap Zatap Sonund", i.e. lying on his side and admiring nature, listen to the manaschi, another thing - to read all this very much. But the main reason, perhaps, is that until now, it is not the artistic content of the epic in prose or verses, and its execution in the interpretation of a particular narrator. It is like to translate not the drama of V. Shakespeare, but its production on the stage, or, we put, not Roman A. S. Pushkin, and Opera P. I. Tchaikovsky "Eugene Onegin".

Here I, as well as the writers "Manas", dreamed ...

I went to spend my manas and see: he came out of the fifth yurt and in all his fighting glory Garsets in his white hill on a closed chamber of the chamber. People stand around, admire the greatness of the Kyrgyz hero. And the guide with ecstasy tells about his glory and the former exploits. And Manas himself is already gray, and the Ak-Coula has dark divorces around the eyes. I tried to open the gate of the pen, but, alas, my strength was not enough. And I, as always, called for helping my faithful and mighty friend - Great Russianand he sat down for the translation, or rather for the poetic minus "Manas".

Historians have proven that the events of the legend took place in the Middle Ages of our era, so I had to abandon fiction and fabulous hyperbolas, from religious and other layers of Pantürkism and Panislamism, made by teachers after the tragic events of 1916, when the Kyrgyz people, being between two great powers: Russia And China, subjected to cruel genocide.

In 1856, Ch. Valikhanov called the Epos "Manas" steppe "or". I consider the Epos "Manas" - the Bible of the Mountains and Steppes, and therefore it sought to preserve the biblical motives, clarify and summarize the parable thoughts of the Great Legend. To the best of their abilities sought to keep the canonical plot of the epic, build the logic of the behavior of the heroes and developments, convey the figurative flavor of the Kyrgyz language.

The first, one might say, the trial edition of my "Tale of Manas" was published in 2009 with a small circulation and immediately went to the people. The Ministry of Science and Education recommended a book in the order of an additional textbook manual on the Epos "Manas". In the Russian Academic Theater. Ch. Aitmatova was made by the same name of the literary and dramatic statement performed by Kyrgyz actors in Russian.

The second edition of the "Legend" is complemented by a retrospective preface of academician B. Yu. Yunusalieva, at the end of the book - the scientific generalization of Professor G. N. Hlypenko. Undoubtedly, the works of famous Kyrgyz scientists will complement the knowledge of readers about the outstanding masterpiece of the Kyrgyz people.

I hope that the Russian text of the Tale of Manas will become the basis for the translation of the Kyrgyz epic to other languages \u200b\u200band our legendary Batyr will surround on the Equator of the globe.

Good way to you, my valiant manas!

Mar Baidziyev.

Academician B. M. Yunusaliev

(1913–1970)

Kyrgyz heroic Epos "Manas"

The Kyrgyz people have the right to be proud of the wealth and the diversity of oral poetic creativity, whose vertex is the Epos "Manas". Unlike the episces of many other peoples, Manas is complicated from beginning to end in verses, which once again testifies to the special respect for Kyrgyz to the art of poems.

The epic consists of half a million poems and exceeds all the well-known world EPOSs in volume: in twenty times "Iliada" and "Odyssey", five times - Shakhname, two more times - "Mahabharata".

The grandeur of the epic "Manas" is one of the distinguishing features of the epic creativity of Kyrgyz. It is explained by a number of significant circumstances, and, above all, the originality of the history of the people. Kyrgyz, being one of the most the most ancient peoples of Central Asia, throughout its centuries-old history was attacked by the powerful conquerors of Asia: the kidani (Kara-China) at the end of the X century, Mongols in the XIII century, Jungarov (Kalmykov) in the XVI-XVIII centuries. Under their blows, many state associations and tribal unions were fell, they destroyed whole nations, disappeared from the pages of the history of their name. Only the power of resistance, perseverance and heroism could save kyrgyz from full destruction. Each battle was abounded by the exploits. Courage and heroism became the subject of worship, the theme of chanting. Hence the heroic character of the Kyrgyz epic poems and the Epos "Manas".

As one of the oldest Kyrgyz epic epic "Manas" is the most complete and wide feature reflection of the centuries-old struggle of the Kyrgyz people for their independence, justice and a happy life.

In the absence of a fixed history and written literature in the epic, the life of the Kyrgyz people, its ethnic composition, household, life, customs, morals, aesthetic tastes, ethical standards, its judgments about human advantages and vices, ideas about nature, religious prejudices, language are reflected.

To the epic, as the most popular product, independent fairy tales, legends, epic, and poems were gradually attracted. There is a reason to assume that such episodes of the episode, as "commemoration of the coquette", "the story about Alumbate" and others were somewhere as independent works.

In many Central Asian peoples, there are general episodes: Uzbeks, Kazakhs, Karakalpakov - Alpamysh, Kazakhov, Turkmen, Uzbekov, Tajikov - Ker-oglu, etc., "Manas" will only have Kyrgyz. Since the presence or absence of common epos is associated with the community or absence of cultural and historical and geographical conditions during the occurrence and existence of epos, it is possible to conclude that the formation of epic in Kyrgyz occurred in other geographical and historical conditions than in Central Asia. Events telling about the oldest periods of the history of the Kyrgyz people confirm this. Thus, there are some characteristic features of an ancient public formation - military democracy in the epic (equality of members of the squad in the distribution of military trophies, the election of military leaders-khanov, etc.).

The archaic character is the names of the localities, the names of peoples and tribes, their own names of people. Archaic and a verse of the epic. By the way, the antiquity of the epic is confirmed in the historical information contained in the "Majmu AT-Tavarih" - a written monument of the beginning of the XVI century, where the story about the Bogatyr exploits of the young manas is considered in connection with the events of the second half of the XIV century.

Academician B. M. Yunusaliev

(1913–1970)

Kyrgyz heroic Epos "Manas"

The Kyrgyz people have the right to be proud of the wealth and the diversity of oral poetic creativity, whose vertex is the Epos "Manas". Unlike the episces of many other peoples, Manas is complicated from beginning to end in verses, which once again testifies to the special respect for Kyrgyz to the art of poems.

The epic consists of half a million poems and exceeds all the well-known world EPOSs in volume: in twenty times "Iliada" and "Odyssey", five times - Shakhname, two more times - "Mahabharata".

The grandeur of the epic "Manas" is one of the distinguishing features of the epic creativity of Kyrgyz. It is explained by a number of significant circumstances, and, above all, the originality of the history of the people. Kyrgyz, being one of the most the most ancient peoples of Central Asia, throughout its centuries-old history was attacked by the powerful conquerors of Asia: the kidani (Kara-China) at the end of the X century, Mongols in the XIII century, Jungarov (Kalmykov) in the XVI-XVIII centuries. Under their blows, many state associations and tribal unions were fell, they destroyed whole nations, disappeared from the pages of the history of their name. Only the power of resistance, perseverance and heroism could save kyrgyz from full destruction. Each battle was abounded by the exploits. Courage and heroism became the subject of worship, the theme of chanting. Hence the heroic character of the Kyrgyz epic poems and the Epos "Manas".

As one of the oldest Kyrgyz epic epic "Manas" is the most complete and wide feature reflection of the centuries-old struggle of the Kyrgyz people for their independence, justice and a happy life.

In the absence of a fixed history and written literature in the epic, the life of the Kyrgyz people, its ethnic composition, household, life, customs, morals, aesthetic tastes, ethical standards, its judgments about human advantages and vices, ideas about nature, religious prejudices, language are reflected.

To the epic, as the most popular product, independent fairy tales, legends, epic, and poems were gradually attracted. There is a reason to assume that such episodes of the episode, as "commemoration of the coquette", "the story about Alumbate" and others were somewhere as independent works.

In many Central Asian peoples, there are general episodes: Uzbeks, Kazakhs, Karakalpakov - Alpamysh, Kazakhov, Turkmen, Uzbekov, Tajikov - Ker-oglu, etc., "Manas" will only have Kyrgyz. Since the presence or absence of common epos is associated with the community or absence of cultural and historical and geographical conditions during the occurrence and existence of epos, it is possible to conclude that the formation of epic in Kyrgyz occurred in other geographical and historical conditions than in Central Asia. Events telling about the oldest periods of the history of the Kyrgyz people confirm this. Thus, there are some characteristic features of an ancient public formation - military democracy in the epic (equality of members of the squad in the distribution of military trophies, the election of military leaders-khanov, etc.).

The archaic character is the names of the localities, the names of peoples and tribes, their own names of people. Archaic and a verse of the epic. By the way, the antiquity of the epic is confirmed in the historical information contained in the "Majmu AT-Tavarih" - a written monument of the beginning of the XVI century, where the story about the Bogatyr exploits of the young manas is considered in connection with the events of the second half of the XIV century.

It is possible that he was originally created and extended in the form of a small prosaic tale of the heroic affairs of people heroically saved the people from extermination. Gradually, talented patriors turned it into the song-epic, which then the efforts of each generation went into a large poem that included new historical events, new characters, becoming increasingly in their story building.

The gradual development of the epic led to its cyclization. Each generation of heroes: Manas, his son, seven, grandchildren in Siteque - are devoted to the plot related poems. The first part of the trilogy is devoted to the legendary manas - the central figure of the epic. It is based on real events from more early history Kyrgyz - from the period of military democracy to the patriarchal-feudal society. The events described occurred mainly on the territory of Yenisei through Altai, Hangai to Central Asia. Therefore, we can say that the first part of the epic covers almost all the centuries-old Dotyanskan history of the people.

It should be assumed that initially the epos existed without cyclization, but he had a tragic ending - in the final of the "great campaign" almost all positive heroes die in an unequal battle. Veroran Konurs is fatally injured manas. But the listeners did not want to put up with such a finale. Then the second, part of the poem, dedicated to the description of the life and feet of the second generation of heroes - the son of Manas Semesey and his companions, who repeat the feats of their fathers and seek victory over foreign invaders.

The historical background of the poem "Semesey" corresponds to about the period of the Jungan invasion (XVI-XVIII centuries). The action takes place within Central Asia. Favorite characters also become victims of injustice; However, the culprits of their death are not ingenic invaders, but internal enemies - traitors, usurpers that have become desphots of their people.

Life required the continuation of the fight against inner enemies. The third part of the trilogy is devoted to this - the poem "Seyk". The restoration of justice and freedom is completed here. It is precisely in this, in a high noble goal - the protection of the Motherland from foreign invaders and the relief of the people from Iga Despots is the main idea of \u200b\u200bthe "Manas" trilogy.

The first part of the trilogy is the poem "Manas" - begins with the description of a terrible folk disaster, which was a consequence of the thorought attack by the Chinese headed by Alooche Khan on the country of Kyrgyz. The people are dispersed by different countries Light, ruined, looted, tolerates all sorts of humiliation. At such a critical moment in the family of the elderly and a childless Jakip, an extraordinary child, which grows not by the years, is born, is born in the family of native places for distant Altai to hostile Kalmyks, and supernatural powers. Rapidly spread the message about the appearance of the hero of the Bogatyr leads to horror and Kalmykov who mocked Kyrgyz in Altai, and the Chinese who kicked Kyrgyz with native land Ala TOO. To deal with the future formidable enemy, the Chinese and Kalmyks are making repeated attacks, but they are successfully chosen by the squad of the young manas, which blinked around the faithful associates ("Kyrk Choro" - fortywrites). The invasion of aggressors forces the Kyrgyz tribes to unite around the hero of Manas, who is elected by the leader of the 40-breeding Kyrgyz people.

The return of Altai Kyrgyz to their homeland is associated with numerous wars, where the main role It is assigned to his favorite hero - Manas.

Kyrgyz again occupy their lands on Tian-Shan and Altai as a result of victory over the troops of Teseks-Khan, which blocking the path from Altai to Ala TOO; Ahunbeshi Khan, a captival of Chui and Issyk-Kulian valleys; Alooka Khan, who has driven Kyrgyz from Ala TOO and Ala; Schooruk-Khan - a leaving from Afghanistan. The warmest and long-lasting war was war against Chinese troops led by Congue ("Great Hike"), from where Manas is returning deadly.

The entire first part of the epic is a description of small and large wars (hikes). Of course, there are both episodes that tell me about peaceful life.

The most peaceful, it would seem, there must be an episode "Marriage to Kanyki", however, here the heroic style of the narration is strictly resumed. Manas comes to the bride accompanied by his squad. Non-compliance manas traditional custom When meeting with the bride, it causes a feigned coldness from her side, and the rudeness of the bridegroom makes her to drive him. The behavior of the bride displays manas from patience. He orders the vigumers to attack the city, punish all its inhabitants, primarily the bride and her parents. Warriors are ready to attack. But the sage Bakai offers the vigumers to create only the visibility of invasion.

Relatives of Manas - Kyzkamanam - there is no case to the interests of the people. The blind envy pushes them into a crime: they arrange a conspiracy, poison manas and capture power in Talas. Only wise Kanyki was able to heal the manas. He restores order in Talas and punishes intruders.

The Bogatyr style is strictly as well as in the episode "Poms". This style corresponds to the arrival scene on the commemoration of the Khanov of various nations and tribes with their numerous troops; The waist struggle (Kuresh) between the famous heroes of the Koshoy and Joliem, defending the honor of their people. In the shooting tournament in Jamba (ingot of gold), requiring high mastery of the warrior, the winner came manas. The competition of manas with a cunnife on peaks essentially was the martial arts of leaders of two hostileces. The disappearance of the defeated Congue is infinitely, and he secretly prepares his army for the plunder of Kyrgyz.

At the end of the compensation, the most interesting and popular sport is arranged - jumps. And here, despite the barriers and obstacles suitable by Curban, the manas accumulation comes to the finish. Without making a shame of defeat in all competitions, the Chinese and Kalmyk led by Congue, Joliem and Aloche robbed Kyrgyz and hijaculate herds.

The "Great Hike" episode on the Chinese capital of Beijin compared to the episodes of other campaigns is the largest and most valuable in artistic attitude. Here, the heroes turn out to be in various conditions of prolonged hikes and cruel battles, where their durability, loyalty, courage, are exposed, positive and negative traits character. Colorfully presented nature, its fauna and flora; Episode is not deprived of fantasy and elements of mythology. Batal scenes are distinguished by the deposit and perfection of the verse. The main characters are in the center of attention: Manas and its closest assistants - Alumbate, Syrgak, Chubak, Bakai. The proper role is assigned to their fighting horses, fabulous weapons, but ultimately the victory on the side of those who have a mighty physical force. The opponents of Manas are no less strong, but they are causary and treacherous, sometimes torn in martial arts. In the end, they turn out to be defeated. The capital of the Chinese Badzhin is conquered. According to S. Karalayev, Kyrgyza achieved a complete victory for the price of the life of many best warriors - Alumbate, Syrgak, Chubak, and Manas himself returned seriously wounded in Talas, where it dies soon.

The remaining widow with the infant seven Kanyki erects her husband with mausoleum. This ends the first part of the epic. In it, a heroic style, which meets the main idea of \u200b\u200bthe poem - the struggle for the unification of the Kyrgyz tribes, for their independence and freedom is strictly set up.

In the early stages of the development of society, in the era, when Epos arose, the war was very fighter, so many peoples and tribes, quite numerous and strong, completely disappeared over time. And, if Kyrgyz for more than two thousand years have been preserved as a people, despite the constant clashes with Uigurs, the Chinese, Chingizkhan hordes, Jungars, then this is explained by their cohesion, courage and freedom and freedom. The chanting of courage and courage in the struggle for freedom and independence responded to the spirit of the people. This is exactly what can explain the heroic pathos of the epic, its centuries-old existence, its popularity.

The death of his favorite hero, the tragic end of the poem did not suit the listeners. The legend was supposed to have a continuation, especially since the reason for this was a reason: the main rival of Manas, a cunning instant of all the bloody clashes of Konurbai escaped in the "great campaign" flight.

The beginning of the poem "Semesey" is tragic. The government is usurped by the envious rods of Abych and Köbösh, who destroy everything that reminds of Manas, care only about their well-being, rob them. It raises a pity for the fate of the heroes of the first part of the trilogy, the sage Bakai turned into a slave, the grandmother of Chayirds - the mother of Manas and Kanyki, disguised in the beggars, run to the parents of Kanyki, saving the life of the seven. His childhood passes native Brother Mother in Temir-Khan's kingdom in the ignorance of parents and homeland. Children's years seven are less rich in the feast than the children's years manas, but he is strong enough, knows the art of fighting and winning. At the fourteighteenth age, the future hero learns about parents and native people suffering from usurpros.

Returning to Talas, Semesey, with the help of the people, paints with their opponents and takes power. He again splits the scattered tribes and establishes the world. There is a small respite.

Semesey envious: His far Rain Stains Chinkojo and his friend Toltoli - decided to attack the capital Ahun-Khan to master his daughter's beauty Aichurk, before the birth of which the father and manas declared themselves with the matchmaker. The enemies were siege to the city, Ahun-Khan is forced to ask for a two-month term for the raising of the bride. Meanwhile, Aichurk, turning into a white swan, takes pleasure all the countries of the world in search of a worthy groom, who would punish rapists who suffered the suffering to the inhabitants of her city. From height of heavens, she considers glorious heroes of all nations and lands, with female observation evaluating everyone. But there is no richiter more painful and stronger than the seven, the painter than Talas has no place on Earth. To captivate the beloved, she kidnaps his beloved White Drakes Axshumkar.

Description of the meeting of the bride and groom Pepit is ethnographic details. Scenes of youth games are full of jokes, zador and humor. However, in order to become spouses, one love is not enough: it is necessary to defeat the rapist demanding the hands of Aichurk.

Long-term and stubborn struggle against an opponent enemy's army ends with a seven victory. Again, pions, games, wedding ceremony are arranged before the listeners.

Semesey achieved the hands of the adorable aichurk. A quiet peaceful life began. But the ethical standards of time require from the new generation of the ignition of the ignition to those who are responsible in the unfair death of their fathers.

The campaign of the seven to Beijing and the fight against the cunning buzz, also prepared for a performance against Kyrgyz, is largely reminded not only by Fabuli, but also in the details of the "Great Camping" from the first part of the trilogy. Neither the fabulous physical strength, which has seven and its closest associate Culchoro, neither magic - nothing could defend anything invulnerable conurb. In the end, the Chinese warrior was defeated, succumbed to the trick of Culchoro.

After returning to the Talas by Semesey himself in the fight against the envious Kyyan-Khan, it becomes a victim of betrayal from the Kancoro's angry at him. Train fairs become rulers. Aichurk was forcibly taken by Kyazhan Khan: Charged into the shackles and divide the fate of slaves Kanyki, Bakai, Kuulchoro.

Such a sad finale of the poem "Semesey" did not answer people's SpiritOver time, the third genealogical cycle is created - the poem about the Seateur, the grandchildren of Manas. Its main theme is the struggle of heroes against the internal enemies - traitors and despots, dishonestly by seizing the power and ruthlessly oppressing people.

In Talas, Kyrgyz is tested under the yoke of the bankoro traitor and crave liberation, and in another kingdom, in the country Kyyyaz Khan, the Seatela is born - the future hero of the poem. Smart Aichurk manages the cunning to save the child from the attempts of Kyaz-Khan to kill him. Grown among pastuheshes Seytek learns about his pedigree, about the motherland, the fate of parents and reliable friends. Seituet can cure the paralyzed hero of Culchoro. With him, he makes a trip to Talas and with the support of the people, Kanchoro leaves. So, the traitor and despot punished, freedom returned to the people, justice enthusiasm.

It would seem that the epic should be completed on this. However, it has a different continuation of different obstellers.

S. Karalayev, from which all three parts of the epic are recorded, the son of gelmoguza is attacked by Kyrgyz.

Fauzer Sh. Rysmendeva, also dictated all three parts of the epic on Talas makes a hike not mythological Sarah-Bai, but quite real Figure - Son of the famous Congue named Kuyala. The above phaance diagram of each cycle is characteristic of all famous options Epos and makes it the main story. However, comparing the options recorded from the words of different obstellers, it is not difficult to notice some thematic and plot discrepancies.

Thus, the hikes of Manas north and the West there are only the Sagymbay of Oozbakova, the pilgrimage of Chubak in Mecca only at Sahanbai Karalayev. Sometimes the well-known motive of the association of Kyrgyz tribes is replaced by the motive of the association of the Turkic tribes.

In the epic, "Manas" traces of the ancient Tengrian belief of Kyrgyz are traced. So, the main characters in front of the campaigns swear, worshiping the sky and earth.

Who will change the oath,
Let him punish his pure sky,
Let him punish his land
Vegetation covered.

Sometimes the subject of worship is combat weapons or fire:

Let the bullet punish the bullet,
Let it punish the fate of the wick.

Of course, Islam was also reflected, although the Islamization of the epic, it must be said, superficial character, is noticeable most in the motivation of actions. So, one of the main reasons for the departure of Alumbta from China was the adoption of Muslims.

Of course, Islamic motives have been introduced into the Epos "Manas" by the list of later centuries.

In any option, positive characters: Manas, Alumbat, Bakai, Kanyquay, Syrgak, Chubac, Semesey, Seytiech, Külchoro - are endowed with the features of real heroes - unlimited devotion to their people, persistence, excerpt, courage, resourcefulness, readiness to sacrifice life in the interests of the Motherland. These immortal qualities of the patriot are manifested by heroes not in words, but in acts and actions in various situations, with the most tragic circumstances.

Heroic Epos. "Manas" roads are also the fact that the events described in it have a real basis. They reflect the history of the formation of the Kyrgyz people from childbirth and tribes, as evidenced by the Row manas transmitted by the mouths:

I made a cow from the White Maralay.
From the mixed tribes made people.

The events that solved the fate of the Kyrgyz people found a bright reflection in the epic. Found in me mysterious names People, the names of cities, countries, nations reflect certain events of various stages of the history of the people. The central battle episode "The Great Hike" on Beijin reminds the victory of Kyrgyz in the IX century. Over the Uigurs with the capture of their cities, including batting (or beichen), returned back only at the end of the X century.

If you consider the rethinking of events and names inherent for oral folk creativity, then chosen in epic, then the main enemies of the Kyrgyz people: aloche, Joli, Eseenhan - are most likely prototypes real personalitieswhose names are found in the chronicles. For example, Eseenhan (according to Kalmyki Esetaji) led by Dzhungarian (Kalmyk) army in the XV century. Alyak was headed by the Jungan invasion in the XVII century, and Blue (the initial Kyrgyz "J" corresponds to "E" in others turkic languages) Was the leader of the Kiddan (Kara-Chinese) troops - tribes mongolian origin, moving from North China and defeated the Kyrgyz state first at the end of the X century, and then won the whole central and Central Asia From Yenisei to Talas in the XII century.

In direct communication with the names of personalities, the names of the peoples, which appear in the epic as the invaders (China, Kalmak, Manchur) should be considered. Bloody collisions with them are forever preserved in the memory of Kyrgyz.

On the other hand, a lot of peoples and tribes were named, with whom Kyrgyz were in friendly connections and jointly opposed the invaders and oppressants. As allies in the epic, eurotes, pursuit, noyguts, catagans, kypchak, argyns, jadygers and others who later went later in ethnic groups Kazakhs, Uzbeks, Mongols, Tajiks.

It should be assumed that the positive characters of the epic also have their prototypes whose names people carefully retained in the epic, which was replacing written literature and literature for many centuries. In Manas, many fantastic characters: "Shifting Mountains" Giant Madkan; such a cyclop in the "Odyssey" of Homer One-eyed Malgun, who has only one vulnerable place - pupil; animals serving sentigances; Winged horses-toulparas talking in human people. Many miracles take place here: the transformation of Aichurk in the Swan, the change in the weather at the request of Alumbeth et al., Hyperbololism is designed: a unpelled number of troops can move without a stretch for 40 days; As a calm, hundreds of thousands of cattle heads can be driven and in addition to them countless wild beasts; One bogatyr can cope with hundreds and even thousands of enemy warriors, etc. However, fantasy and hyperbolism serve artistic To create immortal images of real people who gave life for freedom and independence of their people. True pleasure find the listeners of the epic is not in its fiction, but in the vitality and realism of ideas and aspirations of heroes.

Manas in the first part of the trilogy collective image. It is endowed with all the features of the perfect hero, the leader of the troops of the people's squad. All composite elements of the epic: the situation, motives, intrigue, etc., are the names of the most powerful and terrible animals for him: ARSTAN (Lion), Cablanior (Leopard), Cyrdzhal (Syvogria wolf). Despite the later desire of the teachers to give the image of Manas, some features of the feudal sulcher - Khan, in the main thematic and plotically related episodes, it remains true folk hero, deserving love and glory for courage and courage in the fight against the enemies of the Motherland. In all collisions with the enemy army, victory is provided by the personal participation of Manas as a ordinary fighter-hero. The genuine manas is not rursing to power, so in a great campaign to Beijzh, he passes the rod of the commander-in-chief of the sage Baku, and then hear Alumbatu.

Secondary heroes in the epic serve as if to enhance the image of the chief hero. Majesty Manas is supported by its legendary associates - forty by the warriors ("Kyrk Choro"). The most famous of them are wise elders-boys and Bakai, youth: Alumbate, Chubac, Syrgak, etc. They are also distinguished by the mighty physical strength and courage, dial friendship and mutual revenue in battle. For each of them, Manas is an ideal, honor and glory, his name serves as a combat tide.

Each of the heroes is endowed with certain qualities. Manas is the owner of an incomparable physical force, a cold-blooded, a large strategist; Bakai - Sage and Bogatyr, the best manas adviser. Alumbate - Chinese by origin, unusual warrior, owner of the province of nature. Syrgak for strength is equal to Alumbateu, brave, hardy, trap. Manasy squad "Kyrk Choro" is able to hit any numerically superior enemy.

Characteristic negative characters Also serves to exalt the main character. The image of Manas is opposed to the image of its main opponent - a cursing, strong, but treacherous and envious. Jola is pretty, but has an inexhaustible force.

There are unforgettable images of women in Epos. Especially charming the wife of the main character - Kanyaki. She is not only a mother brought up in his son honesty, infinite love of his homeland, but also a selfless woman, ready to go to victims in the name of the interests of the people. She is a drone, a skilled craftswoman, under whose leadership women sewed impenetrable equipment to their warriors. She cures manas from a deadly wound, he saves him when he, wounded by the traitor, remained alone on the battlefield. She is a wise adviser manas.

In the character of the heroes of the first and second generations a lot in common. The image of the seven as a hero of Manas is less colorful compared to the way, but his love for his homeland, patriotism is recreated very colorfully. Here and the experience of the young men separated from their people, and the struggle with foreign invaders, and the deadly fights with the traitors of the Motherland. In "Semesee", the image of the grandmother of the Chayard - Mother Manas, the image of the elder-sage Bayka, continues. At the same time, new types of heroes appear. Aichurk with her romanticism and patriotism is opposed to the chashes - ambitious traitor. The image of Culchoro is largely reminiscent of the image of his father Alumbta. Culchoro is opposed to touchy and egoistic Kanchoro, which becomes a traitor and traitor. At the end of the second and beginning of the third poem, he acts as a usurper, despot, a tightened oppressor of the people. In the poem "Sext", the image of Küllchoro reminds familiar to us the image of the sage Baka: He and a powerful hero, and the wise counselor of Seytec.

The main character of the third part of the trilogy - the Sextation is a defender of the people from oppressors and despots, a fighter for justice. He seeks to unite the Kyrgyz tribes, a peaceful life comes with it.

At the end of the poem, the favorite heroes of the epic: Bakai, Kanyaki, Semesey, Aichurk and Külchoro - say goodbye to people and become invisible. Together with them disappear by Manas, the White Drain Akshumkar, the dog Kumayik, the tireless horse of the Semesey - the Tutor. In this regard, the people are the legend that they still live still, roaming around the ground, sometimes shown in chosen, reminding the feats of fabulous heroes of Manas and Semesey. This legend is a poetic embodiment of the faith of the people to the immortality of the favorite characters of the Epos "Manas".

Poetic techniques of the epic correspond to the heroic content and scale of its volume. Each episode, which more often represents the thematic and phantom independent poem, is divided into songs-chapters. At the beginning of the chapter, we are dealing with a kind of entry, the prelude semi-zaic and spectative form (Zhorgo Sezz), where alliteration or final rhyme is observed, but without the size of poems. Gradually, Jhorgo Syz goes into rhythmic verse, the number of syllables of which hesitates from seven to nine, corresponding to rhythm and singing music characteristic of the epic. Each line, regardless of fluctuations in the number of poems, disintegrates into two rhythmic groups, each of which has its own musical stress, not coinciding with expiratory stress. The first musical stress falls on the second syllable from the end of the first rhythmic group, and the second is the first syllable of the second rhythmic group. Such accommodation gives strict poetic symmetry of the entire poem. The rhythm of the verse is maintained by the final rhythm, which can sometimes be replaced by the initial fraud - alliteration or associate. Often rhymes are accompanied by alliteration or assembly. Sometimes we have a rarely observed in the vitality of a combination of all types of prowness along with the final rhythm, external and internal alliteration:

Kajer Kair aslap,
Kuirugun Kumga Chapkylap ...

Stanfa has a different number of poems, most often it occurs in the form of one-periferous long tirade, which provides the test of the grand product, the desired rate of execution. Applied in epic and other forms of the organization of the verse structure (radiff, anaphor, epiphara, etc.). When creating images, various artistic techniques are used. Heroes are drawn dynamically in direct actions, in the struggle, in collisions with enemies.

Paintings of nature, meetings, battles, psychological condition Characters are transmitted mainly by narration and serve additional means For portrait characteristics.

Favorite reception when creating portraits is an antithesis with wide use of epithets, including permanent. For example: "Kan Zhytangan" - the missing blood (Konurbay), "Dan Zhytangan" - the grain of the missing (to Jolovo, hint on its increasing); "Kapirlte Syz Tapkan, Karazgyd Kizz Tapkan" (to Baku) - seeing in the dark, in a hopeless way outgoing.

As for the style, along with the dominant heroic tone of the presentation, a lyrical description of Nature takes place, and in the poem "Semesey" - and love romance.

Depending on the contents are used in the epic and common folk genre forms: Keriese (testament) at the beginning of the episode of "commemoration of the coquette", Arman (song-complaint on fate) of Alumbata during separation with the Chubank in the "Great Hike", Sanat - Song of Philosophical Content and etc.

The hyperbole prevails as a means of image of heroes and their actions. Hyperbolic dimensions are superior to all known epic techniques. Here we are dealing with extremely fabulous exaggeration.

Wide and always appropriate use of epithets, comparisons, metaphors, aphorisms and other expressive means of exposure is even more captive by the Listener "Manas".

Poem language is available modern generationSince Epos lived in the mouths of each generation. His performers, being representatives of a certain dialect, advocated the people on the adverb.

Despite this, in the vocabulary there is a lot of archaic, which can serve material to restore the ancient toponymics, ethnonymics and onomastics of the Kyrgyz people. In the vocabulary of the epic, various changes in the cultural and economic and political relations of Kyrgyz with other peoples were reflected. It can be found a lot of words of Iranian and Arabic origin, words common to languages \u200b\u200bof Central Asian peoples. The influence and book language is noticeably, especially in the version of Sagymba orozbakov, who was visible and showed a special interest in book information. Lexica "Manas" is not devoid of neologisms and rusisms. For example: Mammoth from the Russian "Mamont", Ileker from the Russian "Leak", zamrut from the Russian "Emerald", etc. At the same time, each teacher retains the features of its dialect.

The syntactic features of the epos language are associated with the gradation of its volume. To strengthen the rate of presentation of the poetic material as stylistic reception Long speeds are widely used with relevant, particle and introductory proposals, sometimes in an unusual combination. Such a proposal may consist of three or more than dozen lines. In the text of the epic, there are characteristic of large volumes oral works Separate disorders of grammatical communication (anaculuf) caused by the need to preserve the size of the verse or rhyme.

In general, the epomance language is expressive and shaped, rich in the nuances, for the best talents of the people's literature of previous eras worked on its grinding. Epos "Manas", as the largest monument that made all the best and valuable from the verbal speech culture of the people, played and plays an invaluable role in the formation of a common language, in the convergence of its dialects, in grinding grammatical norms, in enrichment of vocabulary and phraseology nationwide Kyrgyz literary language.

The historical and cultural meaning of the Epos "Manas" lies in the fact that he has had a significant impact on the formation for centuries aesthetic tastes and national Character Kyrgyz people. Epos instills listeners (readers) Love to everything beautiful, elevated, taste for art, poetry, music, beauty human spirit, hard work, heroism, courage, patriotism, loyalty to a friend, love for real life, beauty of nature. Therefore, it is not by chance that the Epos "Manas" serves as a source of inspiration of the masters of Kyrgyz soviet art In creating artistic works.

Favorite images: Manas, Kanyki, Bakai, Alichurk, Sejtek, Kyulchoro, Aichurk, Saytek and others are immortal, first of all, because they have such high moral qualities as infinite love for homeland, honesty, courage, hatred of invaders, traitors. The heroic epic "Manas" due to its high artisticity deservedly occupies a worthy place on the shelf of world masterpieces of oral folk art.

Tale of Manas

E-hey!
Said ancient antiquity
Lives today, these days.
Story without edge and end
The people of Kyrgyz created
Inherited son from father
From the mouth to the mouth passed.
And fiction and truth mixture
Intertwined in unity here.
Witnesses of distant years
There is no long time in the world.
And the truth knows only God!
Threw years like sand
In the eyelids changed the Earth,
Lakes dried and sea,
And the river changed their move,
The genus was renewed.
Neither knowing nor the wind nor water
Centuries bloody years
Erase
Said it could not.
The people are stunned tale
Passing the bloody years
As a hymn of immortality, sounded
In the hearts of hot bubotal
To freedom and victory called.
Defenders of the land of native
Was a different true tale.
Like a song, drove into granite,
People in their soul keeps.
About how a thousand years ago
Kyrgyz, expelled to Siberia,
Gathered and reiterated again
Created a mighty kaganate,
To the land of the ancestors returned
Great to China
Batyr valiant drove
Defender Motherland Manas,
Listen to you our story.