Kyrgyz epic manas. Manas

The Epos "Manas" is a heroic narration based on the legends of the Kyrgyz people, which were transmitted from generation to generation.

Brief characteristic eposa

The main plot line of the epic is the struggle of Kyrgyz for independence from external invaders. In "Manas" are described by the semi real events that took place in the history of the Kyrgyz people.

The Epos "Manas" became a harmonious symbiosis of historical facts and mythological beliefs of residents of Kyrgyzstan. Thanks to this monumental folklore work, we have an idea of \u200b\u200blife, life, traditions and customs of Kyrgyz in ancient times.

For example, quite brightly in the "manas" describes the fact that in a minute of acute danger from the invaders, women threw their economic affairs and along with men heroically defended their homeland.

History Eposa

For centuries, the Epos was transferred from the mouth of the tasks, people who were collected and complemented by the grains. It should be noted that due to the enormous volumes, the EPOS was transmitted only with certain blocks.

This led to the fact that in our time the EPOS exists in more than 35 variations, each of which has differences. The central hero, in honor of which the Epos was named - the Bogatyr of Manas, in whose image all representations of the people about heroism and courage are combined.

The Epos begins with the story of the birth of the life of the manas hero. Even during the junior period, Manas, together with his father, participated in the heroic confrontation with the Chinese and Kalmyks, for which he received respect and love of their people.

After the Holy Hizr came to the hero, he decided to accept Islam, and together with his family he moved to the expanses of Central Asia. In the second part of the epic, the events that took place with the Kyrgyz people were described during the manas lived on other lands.

Brutal Chinese invaded their lands and placed in the dungeons of friends of the main character, the same courageous heroes and warriors. Manas learns about the events taking place in his homeland and returns to protect his people. After heroic War With the Chinese, and then with Afghan Khan, Manas leaves with hermit, who helps him know the highest vitality wisdom.

This part describes the marriage of Manas, the birth of his children. In the third part of Manas dies, the reader learns the details of his funeral: the Kyrgyz people as a sign of gratitude built a tomb for Manas decorated precious stones and metals.

However, together with the death of the hero, his heroism is reflected in the courageous acts of children and grandchildren who have become decent receivers of 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 gradation of the epic "Manas" is one of distinctive features 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 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 happy life.

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

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. 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 great poemincorporated 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, but by day, pouring supernatural strength, is born of a distant Altai to hostile Kalmyk. The rapidly spread of the news about the appearance of a hero of heroes leads to horror and Kalmykov, who mocked Kyrgyz in Altai, and the Chinese who kicked the Kyrgyz from the native land of 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 is assigned to the beloved 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. Failure to follow the manas of the traditional custom when meeting with the bride calls 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 Khan of different 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 are in different conditions 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. Seytiam grown among pastuheshov learns about his pedigree, about the motherland, the fate of parents and faithful 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.

For the Sch. Rysenmandeev, also dictated all three parts of the epic on Talas makes a campaign not mythological Sarah-Bai, but quite a real figure - the son of the famous conurb named Kuyal. 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 it clear 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.

The heroic Epos "Manas" of roads is 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 peculiar to oral folk creativity Rethinking events and names, then called in the epic, then the Chinese, 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 Kididan (Kara-Chinese) troops - the tribes of Mongolian origin, moving from North China and defeated the Kyrgyz state at the end of the 15th century first, 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. The Allies in the epic mentions eurotes, pursuit, noguts, catagans, kypchak, argyns, jadygers and others who later enter the ethnic groups of 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 hyperbololism serve as an artistic means for creating immortal images. real peoplewho 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. Oprints of his image are subordinate to all composition elements Epos: the situation, motifs, intrigues, etc. As epithets, the names of the strongest and terrible animals are served as epithets: ARSTAN (Lion), Caboan (Leopard), Syrte (Hyena), Kokjal (Syvorryvy Wolf). Despite the later desire of the teachers to give the image of Manas, some features of the feudal sovereign - Khan, in the main thematic and plotically bound episodes, he remains true to the folk hero, who deserves 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.

Pictures of nature, meetings, battles, the psychological state of the characters are transmitted mainly by narrative and serve as an 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 content used in the epic and the common popular genre forms: Keriese (testament) at the beginning of the episode of the "Poms", Arman (song-complaint on fate) Alumbta during the separation of the Chubank in the "Great Hike", Sanat - the song of philosophical content, 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, individual grammatical communication disorders (anaculum), caused by the need to preserve the size of the verse or rhyme, are characteristic of the Epos text.

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" is that it has had a significant impact on the formation of 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 the 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. Heroic Epos "Manas" due to its high artisticity deservedly occupies a worthy place on the shelf of world masterpieces of oral folk creativity.

1958.

(Translation from Kyrgyz)

- Kyrgyz Folk Epos, named by the name of the main character.

The creation time, as well as the genesis of the epos, is not defined. One of the initiators of study Manasa, Kazakh writer M.Auezov (1897-1961) on the basis of a central episode dedicated to the campaign against Uigur, put forward the hypothesis, according to which the Epos was created not earlier than 840. It reflected events 9 and 10 centuries., That is, "Kyrgyz Great-Cooling" periods when Kyrgyz was numerous and powerful people (in some historical sources It is alleged that at that time they had from 80 thousand to 400 thousand soldiers (Chingis Khan, who created an invincible state, had 125 thousand soldiers).

Episode Chon-Kazat. (Great hike) It tells about the fight against the strong Eastern state (Mongol-Chinese or Mongol-Turkic), within which the city of Badzhin was located, who spat from the Kyrgyz state to forty or - in another version - ninety days of the road.

Based on the fact that in 840 Kyrgyz conquered the Uygur kingdom and took his central city of Bay-Tin, M.Auezov expressed the assumption that the conqueror of this city was deceased in 847 and there is Manas. The first songs of the poems about Manas, who was neither the origin was created in the year of death historical heroJust demanded a custom. The reservation is important, because from that era, not a single name of the commander or Azho (the then name of Kyrgyz Hanov is not preserved. Therefore, perhaps, the name of the hero was different and only the later penetment remained for the descendants (the name of the Divine from the Shamann Pantheon or from Manicheism, which was then common in Central Asia).

Just like the poet is a vigor from Words about the regiment of Igor Felicing another historical campaign, manas warriors challenged the events in which they took part. The main among them is Yurymandyn-Surchi-Uoul (or Jaisan-O., then Bouch Prince-poet), a companion of Manas. He is a fighter-boys, and therefore a mandatory dream, which is seen by the obsequators before performing the epic, can be interpreted symbolically - they are involved in Pira and so on., As it were, also counted to Choro, manas associates. Thus, the "Chon-Kazat" was created either during the years of the hike, or directly behind it.

The main epos kernel for which many historical surplus is characterized, was formed in 15-18 centuries.

Auezov M. . - In the book: Auezov M. Thoughts of different years. Alma-Ata, 1959
Kyrgyz heroic Epos "Manas". M., 1961.
Kerimzhanova B. "Semesey" and "Seytek". Frunze, 1961.
Zhirmunsky V.M. Folk heroic epos. M. - L., 1962
Kydyrbayeva R.Z. Genesis Epos "Manas". Frunze, Ilim, 1980
Bernshatam A.N. The era of the emergence of the Kyrgyz epic "Manas" // Encyclopedic phenomenon of the Epos "Manas", Bishkek, 1995

To find " Manas "on

The creation time, as well as the genesis of the epos, is not defined. One of the initiators of study Manasa, Kazakh writer M.Auezov (1897-1961) on the basis of a central episode dedicated to the campaign against Uigur, put forward the hypothesis, according to which the Epos was created not earlier than 840. It reflected events 9 and 10 centuries., That is, "Kyrgyz Great-Cooling" periods When Kyrgyz were numerous and powerful people (in some historical sources, it is argued that at that time they had from 80 thousand to 400 thousand soldiers (in Genghis Khan, who created an invincible state, had 125 thousand soldiers).

Episode Chon-Kazat. (Great hike) It tells about the fight against the strong Eastern state (Mongol-Chinese or Mongol-Turkic), within which the city of Badzhin was located, who spat from the Kyrgyz state to forty or - in another version - ninety days of the road.

Based on the fact that in 840 Kyrgyz conquered the Uygur kingdom and took his central city of Bay-Tin, M.Auezov expressed the assumption that the conqueror of this city was deceased in 847 and there is Manas. The first songs of the poem about Manas, who was neither the origin was created in the year of the death of this historic hero, as the custom demanded. The reservation is important, because from that era, not a single name of the commander or Azho (the then name of Kyrgyz Hanov is not preserved. Therefore, perhaps, the name of the hero was different and only the later penetment remained for the descendants (the name of the Divine from the Shamann Pantheon or from Manicheism, which was then common in Central Asia).

Just like the poet is a vigor from Words about the regiment of Igor Felicing another historical campaign, manas warriors challenged the events in which they took part. The main among them is Yurymandyn-Surchi-Uoul (or Jaisan-O., then Bouch Prince-poet), a companion of Manas. He is a fighter-boys, and therefore a mandatory dream, which is seen by the obsequators before performing the epic, can be interpreted symbolically - they are involved in Pira and so on., As it were, also counted to Choro, manas associates. Thus, the "Chon-Kazat" was created either during the years of the hike, or directly behind it.

The main epos kernel for which many historical surplus is characterized, was formed in 15-18 centuries.

Collecting, learning and publishing the epic.

First entries Manasa, namely passage Commemoration of the coquette, Published in 1856 Kazakh enlightener and ethnographer Chokan Valikhanov (1835-1865). Publication entered Russian and in prose translation.

Russian Orientalist Türcologist Vasily Vasilyevich Radlov (1837-1918) also collected Epos fragments in 1862 and 1869. These records were published in the Kyrgyz language in Russian transcription in 1885. Full option ManasaAccording to some estimates, there are about 600 thousand poetic lines. There are records of about two dozen options. Manasa. In codification different options Kyrgyz writers of Kybanychbek Malikov (1911-1978), Aaly Tokombayev (1904-1988) and Tugelbay Rykhekbekov (1912-) took part of this grand epic.

Epos's fate in 19-20 centuries. Dramatic. Studying it, as well as the publication in Kyrgyz, as well as Russian translations, were largely determined by political and purely conjunctural circumstances. Before the revolution, 1917 to promote the Epos, in which, according to the poet S. Lipkin, one of the translators Manasa In Russian, the "striving of the people scattered by enslavement was embodied," was not relevant. Later, when the ideals of Soviet internationalism began to be approved, the active interest in the cultural heritage of the "strong national state" was interpreted as bourgeois or even feudal nationalism (a considerable role was played by the fact that Manas The acute problems of the relationship between Kyrgyz and Chinese were touched upon, while the USSR and China tied a close and difficult relationship).

Wholesh, the efforts of enthusiasts, as well as within the framework of national politics, the epic was recorded and promoted. In the early 1920s. The Turkestan Scientific Commission, and later the Kyrgyz People's Commissariat of Enlightenment, took action on the entry of the epic (in the work, specially commoded teacher Mugalib Abdurakhmanov participated for this).

Later, in the mid-1930s, a closed contest was declared, the winners of which were given the opportunity to translate the central episode of the episode Great hike (about 30 thousand poetic lines). Poets S. Klychkov (1889-1937), V.Kazin (1898-1981), Shengeli (1894-1956) participated in the competition. L. Penkovsky (1894-1971), M.Tarlovsky (1902-1952) and S. Lipkin (1911-2003) became the winners. According to the latter, L. Penkovsky determined the sound Manasa For the Russian audience, he asked the tone and music of verse, which then used translators of other fragments. He decided many issues related to the difficult selection of verbal means for transmitting the epos when translating.

At first, the situation was successful: the evening was arranged in Moscow Manas, as well as modern Kyrgyz poetry and music, (written based on the second part of the epic Semesey First Kyrgyz Opera Aichurek Composers V.Vlasov, A.Maldibaeva and V. Earth was delivered on April 12, 1939 in Frunze, May 26, 1939 was shown in Moscow, and on June 1, 1939 was demonstrated in the Bolshoi Theater during the decade of Kyrgyz art and literature). However, over time, the situation has changed. Ready translation to the Great Patriotic War So it was not published: neither the metropolitan ideologues nor party leaders did not want to take responsibility in such a delicate matter. The country began a new period of political repression, meanwhile, the events described in Manas, difficult to interpret politics in terms of politics. The narrowers are not only known in different ways of alien conquerors (so, Konurbay, the main opponent of Manas, in one of the options of the epic, is called Chinese, and in another - Kalmyk), but Muslim motifs are also strong in the epic. At the same time, it is characteristic that no matter who performed in the role of foreign conquerors, the narrators always call the enemies "hardening", that is, worshiping idols.

The situation is partly improved after the Great Patriotic War. In 1946, the Russian translation of the central fragment of the epic, the premiere of the opera Manas Composers V.Vlasova, A.Maldibaeva and V. Earth took place on March 3, 1946 in Frunze, in 1947 the book of Lipkin's book created by the epos Manas generousaddressed to the children's audience.

In July 1952, a conference was held in Frunze on studying ManasaAnd in 1960 there was a reprint of Russian translation (the book did not include fragments that M.Tarlovsky translated). Subsequently emerged valuable, however, a few studies dedicated to the Eposu, the situation did not change.

The existence of the epic.

Decisive role in life Manasa Surveyors are played by improvisers, performers, thanks to which he has survived. There are fundamental differences between them. If Oarch performed only small passages or episodes, and the possible inserts did not merge with the general text (the experts could easily recognize them), then Jomokchi remembered the entire epic by heart, the options performed by them differed in uniqueness, which gave the opportunity to easily distinguish one Jommekchi from the other. The largest researcher Manasa M.Auez suggested an accurate formula for a different kind of execution: "Jomokchu - AED, while Yyrchi is related to ancient Greek rapes." O., singing Epos for a week or ten days, is not a real manaschi, that is, the performer Manasa. Great Jommekchu Sagymbay Orozbakov could execute Manas For three months, and the full version would take six months with the erasely execution.

The special position of the teacher, universal respect and honor, which he universally provided is connected with the myth of the singer, a familiar to many epic traditions. The singer was not only marked by heaven, he was specifically designed. In a dream, he was Manas, who was accompanied by forty warriors, and said that the chosen one had to glorify his feats. Sometimes, in different reasonsThe future manasci refused to fulfill his appointment, and then his illness and various kinds of misfortunes were pursued. It lasted until Manaschi obeyed the manas's command and then could perform a gigantic poetic text for memory.

Often execution Manasa He performed as a kind of healing, the epos was performed with diseases of people and even pets, with difficult births, etc. So, the tradition was preserved that one of the most famous Manaschi 19 V. Keldybek sel Manas At the request of Manap (major feudal), whose wife could not get pregnant. After wonderful singing, the son was born in this family.

Based on the various execution of the epic, M.Auezes highlights the Naryn and Karakol (Przhevalsky) school of teachers, noting that such a division is based on his own observations and listener's experience.

Different Manaschi had their own range of favorite topics, alone preferred with heroic and rude scenes, others were interested in life and morals. Despite the fact that the plot rod, collisions, the peripetics of the heroes were similar, and the characteristics were repeated, the secondary scenes were distinguished, episodic characters, motivation of actions, order of events. Sometimes there were also whole cycles telling about major events. However, according to M.Auezov, it is possible to say about the presence of approximately constant, canonical text in individual songs ", to establish which, however, is not possible. As old men remember, the narrators usually started the story from the birth of manas, then followed the stories about Alumbate, Koshoy, Joloy, among the main episodes of the epic - Commemoration of the coquette and Great hike.

As for the coincidences (up to the names of secondary heroes), they indicated the head borrowing, and it was not for the fact that the text was memorized by one Jommekch in the execution of another. And although different Jomoccu has met similar places, the teachers necessarily argued that the text was independent.

Among the repeated elements are epithets, general rhymes attached to some names, and even some common places (for example, a story about the campaign on Beijin). Since, beyond the artist, many poems were known to the widest audience of the listeners, it can be suggested: Jomokchi them remembered that in the execution of the epic, if necessary, to enter into the text, the successful fragments of the chapters already developed were memorable.

Text membership directly depended on its execution. So episodes were divided into parts, each of which was performed within one evening. In full, the epic was rarely performed, because it was very expensive. Manap (ruler), who invited singer, in his understanding called and listeners.

The most famous manaschi.

The oldest epic observations are unknown, and there are several reasons for this. The poet acts only in the role of transmitting what is already known to the listeners. This oral tale, as M.Auez notes, "is always conducted on behalf of an anonymous narrator." At the same time, "the violation of the epic calmness of at least even introduced lyrical outpacing is equivalent to violation of the laws of the genre, a sustainable canonical tradition." The problem of authorship, irrelevant at a certain stage of culture, was filmed with faith in the heavenly inspiration of the singer.

The first famous Jommekchu - Keldybek from the genus Asyk, was born at the end of the 18th century. The ledge says: the power of singing was such that the hurricane unexpectedly launched and the unknown riders appeared with him, that is, manas and his colleagues, the Earth trembled from the hod of horse hoofs. The yurt was also trembling, in which Jomoccu sang. According to other legends that have existed before the second half of the 20th century, Keldybek was endowed with the miraculous word, who commanded both by nature, and the spirits of ancestors (which were personally present in singing).

His contemporary Balyk lived in the middle of 19 century. And, perhaps, he studied at Keldybek (no biographical information about it was preserved). Namaymanai, son Balyk, also gained fame. It is necessary to note an important pattern: despite the assurances that the singing of the epic is suggested above, there is a line of inheritance - from the Father to the Son (as in this case), or from the older brother to the younger (for example, from Ali-Shera to Sagymbay). M.Auezov compared such inheritance with the continuity characteristic of the poets of ancient Greece, as well as for the performers of the Karelian Finnish runes and Russian narrators by Olonetskaya province. In addition to these narrowers, Akylbek, Tynbek, Dickbuck lived almost at the same time.

From Manaschi of the late 19 and early 20 centuries. Two figures are distinguished. Sagymbay Orozbakov (1867-1930), belonged to the Naryn school, was at first O., he spoke at the feasts and festivities, but, seeing, according to his own expression, "a significant dream," said Jommekchu. From his words the first complete entry is made Manasa - About 250 thousand poems (work began in 1922). Its Epos variant is characterized by large-scale battalines and bright imagery. It is characteristic that the singer calls his name and surname in each cycle.

Sayakbai Karalayev (1894-1970), a representative of the Karakol school, knew the whole epic trilogy, which includes Manas, Semesey, Seating, the fact is extremely rare. With his words, all parts of the epic are recorded (the work began in 1931). As S. Lipkin recalls, he performed Manas Every time in a new way.

Among other manasci, worthy of mention: Isaac Shaybeckov, Ibrai, Groom, Eshmambet, Natsmanbay, Saltobay, Esenahan.

The main epic heroes.

Image of Khan-Bogatyr Manas - central Image Epos, all events and characters are grouped around it. Semesey, son of Manas, and Sexture, the grandson of Manas, - those who are worthy of Fathers who continue their feats.

Of interest is the song about the childhood manas. Traditionally, the folklore, according to its artistic advantages, it is one of the most valuable in the epic.

Careless Chet is hot prayes of heaven about Son's Song. The perfume of the ancestors are interested in his birth, and the prophet Muhammed left to wait for this event Aikhodjo, his contemporary, as well as forty saints, so that they guarded the child (40 and 44 are sacred numbers in the Turkic epic).

As a child, Manas becomes a henatury, he recruits comrades who later become Kyrk-Choro, his forty faithful warriors. He protects his relatives and protects the property and territory belonging to loved birth from enemy raids. He decides that in the future it must collect disparate tribes and restore the power of Kyrgyz.

Manas, like many heroes of the ancient Turkic epic, invulnerable. This magical trait from the hero is transferred to his wrestling clothes, a silk olkok, who does not take the fire and which neither the ax, nor the boom or the core, are not terrible. Only during the morning namaz, when the hero without weapons and combat vestments prays, Konurshab, for the babysitter of the traitor, was able to mortally wander the manas with poisoned weapons.

Mention of the religiousness of the hero is characteristic. No wonder there are options for epic, in which Manas and some of his warns go to pilgrimage to Mecca.

Manas is not just an indispensable participant of all episodes Manasa with the exception of Songs about cyclopesHis image is revealed in the struggle, in clashes, in speeches and monologues, its appearance is thoroughly characterized. And if, according to the researcher, the reaction of the hero - anger, joy or rage - is like a change of masks, "In these stylistic properties, the ideal of frozen greatness, alien speaking, approved by multiple repetition, mechanical inserts in the same expressions" (M .Auses).

The multi-zone environment of Manas complements its image. Other figures are placed around it symmetrically and carefully - these are friends, advisors, servants, khana. Four manas wives allowed by Sharia, embody the ideal of family happiness. Among them there is an image of his beloved wife, auspicious, decisive and patient canaqui. In this complex static picture, the horse of the battle owner occupies its place (the names of the horses of all major heroes are known).

Chinese Tsarevich Alumbat - "Bloody Brother" Manasa is equal to him on Snorzka, delete and strength. During the campaign to Beij, he commands the troops. In addition, he has secret knowledge, for example, knows how to disclaim the weather, etc., and therefore comes into business when it is impossible to defeat the enemies with the help of strength and courage. Alumbate is married to Aruuk, the closest girlfriend Kanyki. The brothers are experiencing all the main life events together, simultaneously marry, together die together. The image of Alumbate is tragic. Brought up in the Muslim faith, he fights on the side of Kyrgyz against his tribesmen, but some Kyrgyz soldiers do not trust him, and the former tribesmen hate. Religious duty for him above the other senses, including blood kinship.

Kyrk-Choro, 40 manasus warriors play an important role in Epos. Senior Bakati and Koshoy Bogatyri are not only associates, but also by the permanent advisers of Manas. They take care of his glory, well-being, follow the fact that nothing caused the wrath of Manas. Among other heroes - Chubac and SFRGAK, among the Khan - Cocke and Jamgyrchi. Any positive hero is wonderful that Manas has a service or demonstrates him loyalty.

The enemies (mostly the Chinese and Kalmyks) in their own way the image of the manas. The most characteristic is the greedy and treacherous cone from Beijina and Kalmyk Jola, the Gaggora, the Giant, endowed with an extraordinary physical force.

Content, scene schemes and the main topics of the epic.

IN Manas It is easy to detect archaic plot schemes characteristic of various national epic (fighting monsters, one of the most ancient epic characters Giant Jola, etc.). At the same time, Kanyaki (heroic walling to the Virgo Heldver) is presented, rather, not as Amazon, but as a unprofitable girl for which it is required to pay a huge calm. Magic feats do not create the protagonist, but the Bogatyr Alumbat, with whom Manas was chosen (in such a replacement, the ideas about the magical assistant were embodied). According to V.M. Zhirmunsky, in the image of Manas, the images of the epic sovereign and the very mighty heroicWhat is unusually rare in an archaic epic. At the same time, Manas does not lose the features of the cultural hero, he frees the land from monsters, collects the Kyrgyz people. There are hyperbulsed descriptions of the appearance of heroes, fellow treats extracted on the Hunting game. All of the above indicates the transition from the archaic to the historical-romance type of epic.

As the mains, you can highlight themes: "Birth and childhood manas" (elements of wonderful) occupy a considerable place; "Cossats" (hiking, which is paid to the rapid place in the Epos); "Arrival of Alumbta"; "Marriage to Kanyki"; "Commemoration of the coquette"; "Episode with Koscomans" (relatives experiencing envy and enmity to Manas and exterminating each other); "Tale of cyclop"; "Pilgrimage to Mecca" (in many ways similar to the Cossacks), the "conspiracy of seven khans" (joining the "great campaign", which tells about the temporary split among the subordinate manas). Each event, starting from the birth of Manas and ending with him to marry and the birth of a son, is marked with the device of Big "Thi", accompanied by games.

In the Sagymbay of Orozbakova, by agreement with the singer, the correspondencers broke the entire recorded text on separate cycles, or songs (all of them are all). At the same time, each song, in fact, is a complete episode, because M.Auez likes the work of this singer to work a peculiar editor of ancient epic arches, which unites and streamlines the material that has come down before it.

Cossats.

Hiking (Cossats) occupy Manas Basic place. Sagymbay Orozbakova can be found such a conditional scheme: Kyrgyz are leading rich and happy life in their own country, when after a short break is the reason for a new campaign. The whole hike is built according to the famous scheme, although each particular performance is different from the other.

Cossacks begin with fees: Guan arrive with their warriors, heroes, leaders of childbirth, friends and permanent companions of Manas. When describing the path, focus on its difficulties (deserts, mountains, streams) are made, the relief of the terrain, climate, flora and fauna are thoroughly characterized, and this is done with exaggeration and some fantastic elements. Speakers of the enemy of the enemy animals, magician people (Ayara), doo-cyclops interfere with the promotion of troops. When there is no opportunity to defeat enemies in an honest struggle with the help of power and courage, how the manas comrades are made, then the Diambette, who owns the witchcraft secrets.

Opponents meet Manas with indispensable hordes. Fights occur before mass battles, in which secondary warriors are involved with varying success. Then the main duel begins, where Manas is involved from Kyrgyz, and from enemies - any worthy Khan. Such a fight ends with the victory of Manas, and then the battle itself begins, where the central figures are Manas, Alumbat and Kyrk-Choro. After that, fights are tied in the fortress or urban walls. As an indispensable final - bringing the winners by defeated gifts. Trophies are divided, everything ends either a truce when incorrectly accepted Islam, or to marry (sometimes walling) manas or his closest friends to his daughter former enemy. That is what "purchased" three wives of Manasa.

The Saunbai Karalayev "Chon-Kazat" generally exhaustes the topic of hikes, in its version the event frames are expanded, and the number of cycles is less.

"Marriage to Kanyaki."

Alumbate believes that there is no worthy girlfriend. These wives are military trophies, and, according to the generic custom, should also have a "legitimate" wife, which is taken in all the rules (her parents chose, for it kalim). Therefore, Alumbate insists that Manas marry.

Manas sends his father Bay-Janapa to Kanyaki, Daughter Khan Temira. That after long search finds the city where the bride lives. It should be collusion with the nomination of mutual conditions. When the father of Manas returns, hero himself goes with gifts and retinue.

A solemn meeting should be followed, but Kanyki does not favor the groom. Manas bursts into the palace, beats servants, insults the retinue of the bride. It is covered by passion for which the bride first corresponds to a feigned coldness, and then wounds the manas dagger. The conflict is settled by the Mother of the Bride, but reconciliation has not come.

In the first wedding night, Manas awaits the arrival of Kanyki before the morning - so the bride is revenge. The angry manas orders the extermination of Khan Temira, his daughter and the whole population of the city. He himself destroys people and destroys the city. Defenseless and submissive canopa offers Manas Peisa.

But the bride and forty her girlfriends face the retaliatory pretense manas. He offers friends to arrange jumps and take such a girl as a prize, whose yurt will stop the horse. The hero himself arrives the last one when all the yurts besides the one where Kanyki is busy. A new test is followed: the girls blindfolded should choose a couple. Couples are the same. Now, at the suggestion of Kanyaki, the eyes tie men, but again the same pairs are formed.

In all cases, Alumbat and his bride, Aruke, who wants to marry Kirgiz. She calls the groom "Kalmyk" (strangers), after the magical turning becomes a terrible black slave, and a terrified Alumbate, not knowing that she is a daughter peri, always gets only her.

Manas, going to revenge for refusing to his brother, declares war. The girl agrees to marry.

"Commemoration of the coquette."

This topic is like separate poem. Cailts, one of the senior hero's comrades, will make his son to arrange a commence ("Ash").

The mourning of the various kingdoms convenes guests, while threatening that those who will not appear on the call will be crushed. Khans come to "ASH" with their troops, as if going to the campaign. In addition to friends, there are opponents, for example, Jola and Konurs.

The latter appears manas, which was expected for many days, postponing a comment. The hero was solved by the idea of \u200b\u200bthe Congue, who wanted to frighten Kyrgyz, take away the horse at a boumubun (meanwhile, the horse already wanted to give him). Then Manas begins to beat Congue people. Frightened, he brings apologies and gives the hero gifts.

Follow games and contest. In the shooting of onion in a gold ingot hanging on a post wins manas. In other competitions, be it a struggle or tournament (every contest - the plot of a separate song), the winners are Manas and His Choro. In the races, their horses come first. In the belt won the old man won, winning Giant Jool.

At the end are experiencing whose horse will come first And silently the banner of the coquette is a question of honor and glory of the family putting the horse. During the contest on the horse, they affect the most different ways, and the enemy horses are killed and supervised, for which they arrange ambushes. In a similar way Alumbat fighters a horse Konurbai, but he, when dealing with the organizers "Asha", forcibly selected the prize.

The angry manas rushes in the chase of the Congue, destroys his people, and Konurhiba himself escapes. Jool, who, returning, boasts before his wife and violence over Kyrgyz, heroes beaten right at his house.

Art features of the epic.

Easternist V.V.Dlov argued that Manas in their artistic advantages is not inferior Oriade.

The epic is characterized by a rich in painting, a variety of stylistic coloring, while Manas Imagined the traditional adventures accumulated by the tradition, winged words, Proverbs and sayings.

Variants of all obstellers are distinguished by a single rhythm, verse seven-eight complusive, there are consonant endings of poems, alliterations, associations, and rhyme "appears as the final repetition of the same combinations - morphological and all others" (M.Auezov).

Foreign borrowing can be found, in particular, the influence of the Iranian book epic or Chagatai literature. Many motives coinciding with motifs Shakhname (for example, Bai-Janop, the father of Manas, survived the Son, but died of grandson's hand), and in Tale about cyclop used "wandering" motifs similar to Odyssey.

The characters are presented, for the most part, in actions or speeches, and not in the author's descriptions. Many places are given to the comic and funny. So, in the "glands of the coquette" the singer jokingly describes the refusal of hero european peoples - British, Germans - from participation in the tournament. Jokes are also allowed to manas.

Sometimes verbal crossings are coarsely, and some pictures are naturalistic (which is lost in translation).

Pictures of nature are represented only as specific paintings, and not in the form of lyrical descriptions. At the same style Manasa weatheted in the heroic colors, while style Semesey Lyrique.

Other parts of the epic trilogy.

Epos about Manas is, according to V.M. Zhirmunsky, classic example biographical and genealogical cyclization. The life and acts of the main character are combined with an Epos into a single whole, which are also parts of which are Semesey (narration about the son of Manas) and Seating (narration about his grandson).

Semesey focused Samka Arhara (Mountain Baramber). Subsequently, indignant, he produces a bride - the daughter of Afghan Khan Ai-Churek (Kyrgyz "Churek" means "Chirika", "Duck's female"), which becomes the faithful wife of the hero.

As the people's legend says, seven and some other heroes of the epic did not die, but left people. They live in India, on the island of Aral, or in the Cara-Chungur cave. Together with the hero - his battle horse, the White Greets and the faithful dog, which, like him, is immortal.

Parts of the epic trilogy dedicated to the son and grandchildren of Manas are largely caused by the huge love of the people to the central hero of the epic.

Editions:
Manas. M., 1946.
Manas. Episodes from the Kyrgyz Folk Epos. M., 1960.

Brenike Vesnina

Literature:

Auezov M. . - In the book: Auezov M. Thoughts of different years. Alma-Ata, 1959
Kyrgyz heroic Epos "Manas". M., 1961.
Kerimzhanova B. "Semesey" and "Seytek". Frunze, 1961.
Zhirmunsky V.M. Folk heroic epos. M. - L., 1962
Kydyrbayeva R.Z. Genesis Epos "Manas". Frunze, Ilim, 1980
Bernshatam A.N. The era of the emergence of the Kyrgyz epic "Manas" // Encyclopedic phenomenon of the Epos "Manas", Bishkek, 1995

History Eposa

The first mention of the epic belongs to the XVI century. They are contained in a semi-infantastic essay by Majmu AT-Tavarih, where manas is shown as historical face, acting along with the really existed Tukhtamysh, Khorezmshah Mohammed, etc. Scientific research of the epic began in the XIX century C. Valikhanov and V.Radlov. Fully recording the texts of the trilogy "Manas" was carried out from 1920 to 1971. Among epos translators to Russian - S. Lipkin, L. Penkovsky, M. Tarlovsky, etc. English historian Arthur Thomas Hatto (Arthur Thomas Hatto) believes that Manas was

The Epos is divided into 3 parts: the manas itself, "Semesey" and "Sextaya". The main content of the epic constitute the feats of the manas hero.

After the death of Kyrgyz Hana, the old enemies of Kyrgyz, the Chinese, taking advantage of his successors, capture the lands of Kyrgyz and displacing them from Ala To. The descendants of the Neck are expelled in remote edges. The remaining falls under the cruel jet of the invaders. Younger son Nugu Jacques is expelled to Altai, and many years are forced to serve Altai Kalmakov. Having been engaged in barking and working on gold mines, he managed to get rich. In the adulthood age, Zakosch becomes the owner of an innumerable amount of livestock, but his soul is grossing the fact that fate did not give any heir. He is sad and praiths the Most High about pity, visits holy places and brings victims. Finally, after a wonderful dream, his older wife pushed the child, after nine months she gave birth to a boy. On the same day, the foals appear in Tabunu Jachayp, which he intends to his newborn son.

The birth of manas on the postal series of Kyrgyzstan

Jacques on joys arrange a big feast and calls the boy Manas. From children's years, unusual qualities are manifested in it, it differs from all his peers with extraordinary physical strength, mischief and generosity. Glory about him is spread far beyond the limits of Altai. Living in Altai Kalmaki rush to inform Chinese Khan Esenkan to the news that the dismissed Kyrgyz had a batyr, which, while he had not yet matured, should capture and destroy. Eseenkan sends his own carcuters to the Kyrgyz to the merchants, and gives the task to sharing manas. They find the young hero during the game in Ordo and try to capture it. Manas, together with his peers, captures the lazuts, all good caravans gives us a simple people.

Manas enters unequal battle with Uigurs and wins victory. In this battle, the Khan Kyrgyz tribe of Katakanov Batyr Koshoy has invaluable help. One of the defeated Uyghur rulers Kaizhigan gives Manas his daughter Karabieryk, who herself expresses the desire to become a Batyr's wife.

At the suggestion of Koshoy, Manas decides to return the native lands of Ala-LEO, captured by opponents of Kyrgyz. Collecting the army, he enters the battle and wins. Kyrgyz make a decision to move from Altai to their original land. Manas with his family is accommodated near the sacred black mountains aziret.

The old enemy of Kyrgyz is Chinese Han Alook, makes the decision to stop the expansion of Kyrgyz and begins to prepare for the campaign. Having learned about it, Manas urgently acts on a campaign with his forty the warriors. It easily scatters the enemies's army and captures Khan aloche. Seeing the decisiveness and courage of the hero of Manas, Aloku decides to conclude peace with Kyrgyz and, as a sign of confession of humility, gives Manas his son to the Bokek.

At this time, the southern borders strengthens the confrontation of Kyrgyz childbirth with Afghan Khan Shoruk. Collecting the army, manas enters the battle. The defeated Afghan ruler concludes a diplomatic marriage union with Kyrgyz, issuing his daughter Aquay for Manas and sending along with her forty servants.

Bogatyr Alumbate

A separate plot branch of the epic tells about the history of the hero of Alumbta. It covers events, starting from the moment of his birth before his arrival to Manas. The father of Alorthwet Alorontuk was one of the major Chinese commander. For a long time he was childless, and, reaching a mature age, finally finds his son. Alumbate from orphanage comprehensies science, mastering the art of magic and witchcraft and becomes brave warrior. Insudacy, honesty, courage make it famous. At a young age, Alumbat becomes the successor to his father, heading all the troops of the Chinese army. Once, during the hunt, he meets the Kazakh Khan Köcho, who devotes him to the secrets of Islamic creed. Alumbate recognizes the benefits of this faith and decides to accept Islam. Returning home, Alumbat calls his relatives to contact a new faith. Neither parents nor relatives want to listen to Alumbta. Soorduc orders to arrest the son who denied the faith of ancestors. Running from the Chinese, Alumbat finds a shelter from Köcho and remains to live with the Kazakhs. The generosity, rationality and justice of Alumbate contribute to the strengthening of His Glory. But Djigita Khan Kyukcho is zealously refer to a new approaching ruler. They allow false rumors about the proximity of Alumbta and the wife of Khan Köcho Acherchek. Without making slanders, Alumbat leaves Köcho.

And here the warmer accidentally meets Manas, who left for hunting with his forty jigitis. Manas has long been heard about Alumbate and therefore meets him with honors, arranges in honor of him a feast. Manas and Alumbate become twin.

Since the former wives of Manas - Anyai and Carabieryk were not taken to them on the rite, Bogatyr demands that his father Jacques fulfill his father's debt and found a suitable spouse for him. After a long search, Zhakur arrives at Khan to Atemir in Khiva, where he liked the daughter of Khan Sanirabig. Zhakiotic wars it, pays a rich ransom, and manas for all the rules takes to Sanirabiga's wife. Kyrgyz naughty manas's wife with the name Kanyki, which means "married Khan". Forty Djigitov Manas marry forty girls who came along with Kanyki. Alumbate takes his wife's daughter to the patron of wild mountain animals, the wizard of Aruke.

Beauty Kanykay

Upon learning of Manas, relatives were deciding to him, which were in exile far in the north. These are the children of the older brother Jachayp - the urgency, who lived for many years among someone else's people who took wives from Kalmakov and forgotten the customs and morals of their ancestors. Among Kalmakov they were called corks.

At this time, Manas is forced to go to the help to the Batyr Koshoy. Afghan Khan Tulku, taking advantage of the lack of a cat, makes a raid on the catagan tribe and kills the son of the Kyrgyz hero. But the younger brother is a tulk, Akun, decides to avoid bloodshed and settles the revealed between Kyrgyz and Afghans. The tullek recognizes the guilt, pays the redemption for the murder of the Son of Koshoy and inferior to his throne Akun. Manas and Akun concludes a friendship agreement and agree that their children are, if they have a boy and a girl, will be gained. In addition, the son of Kyrgyz Khan Köketie (settled in Tashkent after the expulsion of Panus), Bumorunun expresses the desire to take a daughter with a tulk in the name of Kanya. On the advice of Manas, Bakai rides with matchmaking to the tulk and makes all the laid rites.

During the absence of Manas, the corks arrive. Kanyaky gladly meets his husband's relatives, she bestows them according to custom everyone necessary for the management of the economy. The manas returned from the hike arrange a feast in honor of his relatives. He gives their land, gives cattle and various utensils. Despite such a warm welcome, envious corks arrange a conspiracy against Manas. They decide to poison the batyr, take the throne and master all the property of Manas. Corkmans find a convenient time to lure Batyr to themselves along with his buddy visit. Returning after another hike, Manas gladly accepted an invitation. In the food of the batyr and his warriors mix the poison. The surviving manas disappears all his warriors and returns to the bet. Kjerbamans are looking for guilty of failure, a quarrel flashes between them, they all go into the course of knives and die.

The glorious Kyrgyz Khan Köketyoy, having reached old age, leaves the white light. Leaving his son Bumorunun a testament with instructions on how to commit a burial and how to arrange all the posthumous rites, he also wants to seek advice to Manas. Burrying Kötchoyya, Bumorun three years is preparing to arrange a TRIZNU. Manas takes all the control of Tieznaya Kötnoya in the hands. Numerous guests from the most distant countries arrive at the TRIZNU. Bumorun exposes rich prizes to the winners of various contests. A number of Kyrgyz elders and khanov of individual clans express dissatisfaction with the fact that Manas is uniquely disposed of TRISS. They collect advice and decide, openly express their requirements. But conspirators pacify the old man in Koshoy. He persuades them not to raise a quarrel with numerous guests, among which there are old enemies of Kyrgyz, and promises conspirators to pacify Manas after TRISS.

A year later, the conspirators demand from Kosha, so that he led their embassy to Manas and helped them displays the wayward ruler. Koshoy, referring to age, refuses to go about the conspirators. Then they decide to send to Manas the Gonzov notify that all the noble chapters of the Kyrgyz childbirth are going to visit it as guests. Their intent was to, having come to Manas a numerous group, make him commit any mission in the ritual of hospitality, to start a quarrel and then expose the requirements to abandon the Title Khan. Manas agrees to accept noble guests with all their numerous retinue. Arrivals meet forty warriors and place all arrivals in their yurt and Aylam. Seeing such a unity of the warriors and making sure the manas's power is unshakable, Kyrgyz Khans understand that they got into an awkward situation. To the question of Manas about the purpose of their arrival, no one is decided to answer anything intelligible. Then Manas informs them that it came to him about the news of the preparing against Kyrgyz. Chinese Khan Konurbai, who took angrily for the previous defeats, collects a crowd of the army to reiterate Kyrgyz. Manas calls on Kyrgyz Khanov to prevent the enemy and go on the campaign, united forces to defeat the enemy on its territory and stop all attempts to conquer Kyrgyz. Khana is forced to accept the Offer of Manas. Khanom all the Kyrgyz for the period of the Great Wayer is elected by Bakai, and Alumbate becomes the main commander of the Kyrgyz troops. He leads them to the capital of the Chinese Beijina.

Manas prepares for campaign

Passing long I. hard way, Kyrgyz army reaches the boundaries of the Chinese state. Leaving the army on a prival, Alumbat, Syrgak, Chubac and Manas go to explore. Penetrating the territory of the enemy, they hijack numerous herds. Chinese detachments rushed into chase of hijackers. The battle is tied, the Kyrgyz can be broken down and dispel a multi-thousand enemy army. The Chinese pay them a tribute and declare the desire to conclude the world. Manas generously decides to spare a cursing and other Chinese nobles. But Konursha could not accept defeat and one kills the best Kyrgyz bats. Alumbat, Chubac and Syrgak die. Having secretly penetrating the manas's combat rate, Konursbey inflicts a mortal wound with a mortal wound, hitting him in the back of the spear when the unarmed batter performed the Morning Prayer Baghimdat Namaz. Returning to his homeland, Manas can not recover from the wound and dies. Kanyaki bury the hero in the coambe. The tragic ending of the first part of the trilogy reaches realistic accuracy. In the suicide testament, Manas refers to the birthday straightenings, weakening the relics of the United Manas of the Kyrgyz people. The birth of the son of Manas - Semesey is already predetermined in the future, messy for the defeat of the Father. So there was a second, ideologous and plotted with the first part of the poem dedicated to the life view and feats of the son of Manas Semesey and his companions who repeat the heroism of their fathers and seek victory over foreign invaders.

Forty days after the death of Manas, like Zhakuqi begins to demand that Kanyquay be delivered to the wives of one of the pivot brothers Manas. His consolidated brother Kobeshe comes to the manas's place, which hents cannakes and seeks to destroy the baby seven. Kanyaky is forced to run with a baby to their relatives. Semesey is growing, not leading about its origin. Having achieved sixteen-year-old age, he learns about the son of Manas and expresses the desire to return to his people. He returns to Talas, where his father's bet was. The enemies of Manas, among whom were the summary brothers Abych and Kobeshe, and also betrayed his warriors die from the hands of the semelet. Batyr marries Aichurök, which was engaged even before birth, according to the promise of Manas. He makes raids to the Chinese territory and kills a cursing in martial arts, aventing his father's death. Semesey betrays Kanchoro, who has entered into collusion with the enemy of Kyas. Having a fatal wound from Kyasa, the semes suddenly disappears. His devotee Cüllchoro is captured, and Aichurook becomes mining enemies. Traitor Kancoro becomes Khan. Aichurian is waiting for a child Semesey, but no one is guessed about it.

The heroic poem "Semesey" is the most frequently executed cycle of the trilogy. The courageous heroes of the poems also become victims of injustice, but the culprits are not ingenic invaders, but internal enemies.

The third part of the "manas" is devoted to the epic narration about the struggle against internal enemies. She tells about the bogatyr of the Sejource, the grandson of Manas and is a logical continuation of the previous parts. In this part there are the same idea baseassociated with the desire to preserve the unity of the people, get rid of external and internal enemies and achieve peaceful life. The plot base of the Epos "Seyk" is the following events: Education of the Sietec in the village of Father's enemies, who does not know about his origin, the revolution of Sietec and the disclosure of the mystery of its origin, the expulsion of the enemies and the return of the seven to their people, the association of the people and the onset of peaceful life. In the images of seven and Sietec reflected the desire of the people to preserve the legends about Manas in the heroic life of his descendants.

Manasovsky

In Filateli

Monuments

Influence

• University "Manas" - the name of the university in the city of Bishkek.
• Asteroid 3349 Manas opened the Soviet astronomer Nikolai Stepanovich Black in 1979.
• Manas - Opera, written by Composer Abdulas Maldibaev.
• Manas - Lake in China.
• Manas - Lake in the Altai Mountain Altai.

Notes

Links

• Kyrgyz Epos "Manas". Prose prose and poetic versions of epic trilogy, the text of the epic in the Kyrgyz language
• B. M. Yunusaliev.