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✪ Үch muundun manas aituusu

✪ Manas-Sayakbay Karalaev

✪ MANAS Chynby Zhalganby? Sheikh Chubak is already

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Parts and storytellers

In addition, researchers recognize the most significant records of the part about Manas made by the storytellers Togolok Moldo (1860-1942), Moldobasan Musulmankulov (1884-1961), Shapak Rysmendeev (1863-1956), Bagysh Sazanov (1878-1958), Ibraim Abdyrakhmanov ( 1888-1960), Mambeta Chokmorova (1896-1973)

The most famous Xinjiang storyteller Jusyup Mamai (Kyrgyz.) Russian(Jusup Mamai) - his version of the 8 parts of the epic occupies about 200 thousand lines and was published in 18 volumes in Urumqi (1984-1995).

For a comparative assessment of the volume of epics, it is important to keep in mind the poetic size: basically “Manas” is composed with 7- and 8-syllable syllabic verses, but in Sagymbay Orozbakov’s version there are 4-, 5- and 6-syllable verses, close to rhymed prose, and in Sayakbay Karalaev's version there are also lines from 9-syllable to 12-syllable.

History of the epic

Tradition traces the origin of the epic to legendary era, naming the first performer as the comrade-in-arms of Manas himself, Yrchi-uul, the son of Yraman, who sang the hero’s exploits at his funeral; combined the lament songs that existed separately among the people into one epic legendary singer Toktogul (Kyrgyz of the first half of the 20th century believed that he lived 500 years ago). Other storytellers are known to tradition, as well as the names of many 19th-century manaschi whose work was not recorded.

Modern scientists have not come to a consensus about the time of the epic. Hypotheses have been put forward that its basis is connected with the events of the history of the Kyrgyz in the 9th century. V. M. Zhirmunsky believed that the historical background of the work as a whole corresponds to the conditions of the 15th-18th centuries, although it contains more ancient ideas.

The first mention of the epic dates back to the 16th century. They are contained in the semi-fantastic work of Majmu at-Tawarikh, where Manas is shown as a historical figure acting together with the real-life Tokhtamysh, Khorezmshah Muhammad, etc.

The English historian Arthur Thomas Hatto believes that Manas was

After the death of the Kyrgyz Khan Nogoi, the old enemies of the Kyrgyz, the Chinese, taking advantage of the indecisiveness of his successors, seized the lands of the Kyrgyz and forced them out of Ala-Too. Nogoi's descendants are expelled to distant lands. Those who remain fall under the cruel yoke of the invaders. Youngest son Nogoya Zhakyp is expelled to Altai, and for many years he is forced to serve the Altai Kalmaks. By farming and working in gold mines, he was able to get rich. In adulthood, Zhakyp becomes the owner of an incalculable amount of livestock, but his soul is gnawed by resentment that fate has not given a single heir. He grieves and prays to the Almighty for pity, visits holy places and makes sacrifices. Finally, after his wonderful dream eldest wife conceived a child, nine months later she gave birth to a boy. On the same day, a foal is born in Zhakyp’s herd, which he dedicates to his newborn son.

To celebrate, Zhakyp throws a big feast and names the boy Manas. From childhood, unusual qualities manifest themselves in him; he differs from all his peers in his extraordinary physical strength, mischief and generosity. His fame spreads far beyond Altai. The Kalmaks living in Altai are in a hurry to tell the Chinese Khan Esenkan the news that the rebellious Kirghiz have a batyr, who, while he is not yet mature, should be captured and destroyed. Esenkan sends his spies, disguised as traders, to the Kyrgyz and gives the task of capturing Manas. They catch the young hero playing ordo and try to capture him. Manas, together with his peers, captures the spies and distributes all the goods of the caravan to the common people.

The army of many thousands of the Kalmak hero Neskara is sent against the Kyrgyz. Having united all neighboring peoples and tribes, Manas opposes Neskara and wins a brilliant victory over his army. Having appreciated the merits of the young hero, seeing him as their protector, many Kyrgyz clans, as well as neighboring tribes of Manchus and Kalmaks, decide to unite under his leadership. Manas is elected khan.

Manas enters into an unequal battle with the Uighurs and wins. In this battle, the khan of the Kyrgyz tribe of Katagans, Batyr Koshoi, provides him with invaluable assistance. One of the defeated Uyghur rulers, Kayypdan, gives Manas his daughter Karabyoryk, who herself expresses a desire to become the batyr’s wife.

At the suggestion of Koshoy, Manas decides to return to the people the native lands of Ala-Too, captured by the opponents of the Kyrgyz. Gathering an army, he enters the battle and wins. The Kyrgyz decide to migrate from Altai to their ancestral lands. Manas and his family are located near the sacred black mountains of Aziret.

The old enemy of the Kyrgyz, the Chinese Khan Alooke, decides to stop the expansion of the Kyrgyz and begins to prepare for the campaign. Having learned about this, Manas urgently sets out on a campaign with his forty warriors. He easily disperses the enemy army and captures the headquarters of Khan Alooka. Seeing the determination and courage of the hero Manas, Alooke decides to make peace with the Kirghiz and, in recognition of his submission, gives Manas his son Booke.

At this time, on the southern borders, the confrontation between the Kyrgyz clans and the Afghan Khan Shoruk intensified. Having gathered an army, Manas enters the battle. The defeated Afghan ruler enters into a diplomatic marriage alliance with the Kyrgyz, marrying his daughter Akylai to Manas and sending forty of her servants with her.

A separate plot branch of the epic tells the story of the hero Almambet. It covers events from the moment of his birth to his arrival to Manas. Almambet's father Sooronduk was one of the major Chinese commanders. For a long time he was childless, and, having reached mature age finally finds a son. From childhood, Almambet comprehends science, masters the art of magic and witchcraft, studies at the school “Doctrine of the Dragon” (in Kyrgyz language “Azhydaardyn okuusu”), children from noble families study with him, but turns out to be the best among them in learning, and later grows up into a brave warrior. Judgment, honesty, courage make him famous. At a young age, Almambet becomes his father's successor, leading all the troops of the Chinese army. One day, while hunting, he meets Khan Kökçö, who calls him to the light and to leave witchcraft. Returning home, Almambet calls on his relatives to convert to a new faith. Neither parents nor relatives even want to listen to Almambet. Sooronduk orders the arrest of his son, who abandoned the “faith of his ancestors.” Having escaped from the Chinese, Almambet finds refuge with Kökçö. Almambet's generosity, rationality and justice contribute to the strengthening of his glory. But the horsemen of Khan Kökçö are jealous of their ruler’s new confidant. They spread a false rumor about the closeness of Almambet and the wife of Khan Kökçö Akerçek. Unable to bear the slander, Almambet leaves Kökçö.

And then the hero accidentally meets Manas, who went hunting with his forty horsemen. Manas has long heard about Almambet and therefore greets him with honors and arranges a feast in his honor. Manas and Almambet become twin cities.

And since Manas married Akylai and Karabyoryk in order to make peace, the hero asks his father Zhakyp to find a wife for him. After a long search, Zhakyp arrives at Khan Atemir in Bukhara, where he has taken a liking to the daughter of Khan Sanirabiga. Zhakyp wooes her, pays a rich ransom, and Manas, according to all the rules, takes Sanirabiga as his wife. The Kirghiz call Manas's wife the name Kanykey, which means “who married the khan.” Forty horsemen of Manas marry forty girls who arrived with Kanykey. Almambet marries the daughter of the patron saint of wild mountain animals, Aruuke.

Having learned about Manas, relatives who were in exile far to the north decide to return to him. These are the children of Zhakyp’s elder brother, Usen, who lived for many years among foreign people, who took wives from the Kalmaks and forgot the customs and morals of their ancestors. Among the Kalmaks they were called Kezkamans.

At this time, Manas is forced to go to the aid of the batyr Koshoy. The Afghan Khan Tyulkyu, taking advantage of Koshoy's absence, raids the Katagan tribe and kills the son of the Kyrgyz hero. But Tyulkyu’s younger brother, Akun, decides to avoid bloodshed and settles the feud that broke out between the Kyrgyz and Afghans. Tyulkyu admits guilt, pays a ransom for the murder of his son Koshoy and cedes his throne to Akun. Manas and Akun enter into a friendship agreement and agree that their children, if they have a boy and a girl, will be engaged. In addition, the son of the Kyrgyz Khan Kökötöy (who settled in Tashkent after the expulsion of Panus), Bokmurun expresses a desire to marry Tyulkyu’s daughter named Kanyshay. On the advice of Manas, Bakai goes to Tyulky for matchmaking and performs all the required rituals.

During Manas's absence, the Közkamans arrive. Kanykei happily greets her husband's relatives and, according to custom, gifts them with everything necessary for running the household. Returning from a campaign, Manas arranges a feast in honor of his relatives. He gives them land, cattle and various utensils. Despite such a warm welcome, the envious Közkamans plot against Manas. They decide to poison the hero, take the throne and take possession of all the property of Manas. The Kezkamans find a convenient time to lure the batyr and his squad to visit. Returning after another campaign, Manas gladly accepted the invitation. Poison is mixed into the food of the hero and his warriors. The surviving Manas solders off all his warriors and returns to headquarters. The Közkamans are looking for those responsible for the failure, a quarrel breaks out between them, they all use knives and die.

The glorious Kyrgyz Khan Kökötöy, having reached old age, leaves the world. Having left his son Bokmurun a will with instructions on how to perform a burial and how to arrange all posthumous rituals, he also bequeaths to seek advice from Manas. After burying Kökötöy, Bokmurun prepares for three years to organize a funeral feast. Manas takes control of the funeral feast of Kökötöy. Numerous guests from the most distant countries. Bokmurun offers rich prizes to the winners of various competitions. A number of Kyrgyz elders and khans individual genera express dissatisfaction with the fact that Manas alone controls the process of the funeral feast. They gather a council and decide to openly express their demands. But the conspirators are pacified by Elder Koshoi. He persuades them not to start a quarrel in front of numerous guests, among whom are old enemies of the Kirghiz, and promises the conspirators to pacify Manas after the funeral feast.

A year later, the conspirators demand from Koshoy that he head their embassy to Manas and help them remove the wayward ruler. Koshoi, citing his age, refuses to follow the lead of the conspirators. Then they decide to send messengers to Manas to inform him that all the noble heads of the Kyrgyz clans are going to visit him as guests. Their plan was to come to Manas in a large group, force him to make some mistake in the ritual of hospitality, start a quarrel and then make demands to renounce the title of khan. Manas agrees to receive noble guests with all their numerous retinue. Arriving guests are greeted by forty warriors and all arrivals are accommodated in their yurts and villages. Having seen such unity of the warriors and having become convinced of the unshakable power of Manas, the Kyrgyz khans understand that they are in an awkward situation. When asked by Manas about the purpose of their arrival, no one dares to answer anything intelligible. Then Manas informs them that news has reached him about a campaign being prepared against the Kirghiz. The Chinese Khan Konurbay, who harbors a grudge for previous defeats, gathers an army of thousands to once again subjugate the Kyrgyz. Manas calls on the Kyrgyz khans to forestall the enemy and go on a campaign themselves, with united forces to defeat the enemy on his territory and stop all attempts to conquer the Kyrgyz. The khans are forced to accept Manas's offer. Bakai is elected Khan of all the Kyrgyz for the period of the great campaign, and Almambet becomes the main commander of the Kyrgyz army. He leads them to the Chinese capital Beijing.

After a long and difficult journey, the Kyrgyz army reaches the borders of the Chinese state. Leaving the army at a halt, Almambet, Syrgak, Chubak and Manas go on reconnaissance. Having penetrated deep into enemy territory, they hijack numerous herds. Chinese troops rush in pursuit of the hijackers. A battle ensues, the Kyrgyz manage to defeat and disperse the enemy army of thousands. According to the epic, Manas with his army (Tyumen) captures Beijing (“Beezhin” translation from Kyrgyz language"bad mare") and reigns for six months. The Chinese pay them tribute and declare their desire to make peace. Manas generously decides to spare Konurbai and the rest of the Chinese nobles. But Konurbay could not accept defeat and one by one kills the best Kyrgyz warriors. Almambet, Chubak and Syrgak die. Having secretly penetrated the battle headquarters of Manas, Konurbay inflicts a mortal wound on the hero, hitting him in the back with a spear when the unarmed hero was performing the morning prayer bagymdat namaz. Returning to his homeland, Manas cannot recover from his wound and dies. Kanykey buries the hero in the kumbez. The tragic ending of the first part of the trilogy achieves realistic authenticity. Manas' dying testament speaks of tribal strife and the weakening of the power of the Kyrgyz people united by Manas. The birth of Manas's son, Semetey, already predetermines the future revenge for his father's defeat. This is how the second poem arose, ideologically and plot-related to the first part, dedicated to the biography and exploits of the son of Manas Semetey and his associates, who repeat the heroism of their fathers and achieve victory over foreign invaders.

Not even forty days pass after the death of Manas when Zhakyp begins to demand that Kanykey be given as a wife to one of Manas’s half-brothers. Manas is replaced by his half-brother Kobesh, who oppresses Kanykey and seeks to destroy the baby Semetey. Kanykey is forced to flee with the baby to her relatives. Semetey grows without knowing its origin. Having reached the age of sixteen, he learns that he is the son of Manas and expresses a desire to return to his people. He returns to Talas, where his father's headquarters was located. The enemies of Manas, among whom were stepbrothers Abyke and Kobesh, as well as the warriors who betrayed him, die at the hands of Semetey. Batyr marries Aichurek, to whom he was engaged even before birth, according to the promise of Manas. He raids Chinese territory and kills Konurbay in single combat, avenging his father's death. Semetey is betrayed by Kanchoro, who entered into an agreement with the enemy Kyyas. Having received a mortal wound from Kyyas, Semetey suddenly disappears. His devoted comrade-in-arms Kulchoro is captured, and Aichurek becomes the prey of his enemies. The traitor Kanchoro becomes khan. Aichurek is expecting Semetey’s child, but no one knows about it.

The heroic poem "Semetey" is the most frequently performed cycle of the trilogy. Courageous heroes the poems also become victims of injustice, but the culprits of their death are not foreign invaders, but internal enemies.

The third part of Manas, Seitek, is dedicated to the epic narrative of the struggle against internal enemies. It tells the story of the hero Seitek, the grandson of Manas, and is a logical continuation of the previous parts. This part contains the same ideological basis associated with the desire to preserve the unity of the people, get rid of external and internal enemies and achieve a peaceful life. The plot basis of the epic “Seytek” is made up of the following events: the upbringing of Seytek in the camp of the enemies of his father, who does not know about his origin, the maturation of Seytek and the revelation of the secret of his origin, the expulsion of enemies and the return of Semetey to his people, the unification of the people and the onset of peaceful life. The images of Semetey and Seitek reflect the desire of the people to preserve the legends of Manas in the heroic life of his descendants.

Manas studies

1000th anniversary of the epic

In 1994, the UN General Assembly adopted a resolution on the worldwide celebration of the 1000th anniversary of the Manas epic. The celebration took place in 1995. The main celebrations were held in Talas. On the occasion of the anniversary, the Commemorative Gold Order “Manas-1000” and the Commemorative Gold Medal were established.

Influence

In philately

• Postage stamps

Epic "Manas"
Myths and legends of Kyrgyzstan. Oral folk art

After the death of the powerful, wise and brave Kyrgyz Khan Nogoya the old enemies of the Kyrgyz, the Chinese, taking advantage of the indecisiveness of his successors, seize the lands of the Kyrgyz and oust them from Ala-Too. Nogoi's descendants are expelled to distant lands. Those who remain fall under the cruel yoke of the invaders and become slaves. Nogoy's youngest son Zhakyp expelled to Altai, and for many years forced to serve the Altai Kalmaks. By farming and working in gold mines, he manages to get rich. In adulthood, Zhakyp becomes the owner of an incalculable amount of livestock, but his soul is gnawed by resentment that fate has not given a single heir. He grieves and prays to the Almighty for pity, visits holy places and makes sacrifices. Finally, after a wonderful dream, his eldest wife conceived a child. Nine months later she gave birth to a boy. On the same day, Zhakypa is born into the herd foal, which he intends for his newborn son.

To celebrate, Zhakyp throws a big feast and names the boy Manas. From childhood, unusual qualities manifest themselves in him; he differs from all his peers in his extraordinary physical strength, mischief and generosity. His fame spreads far beyond Altai. Kalmaks living in Altai rush to inform the Chinese Khan Esenkanu news that the rebellious Kyrgyz have acquired hero, who, while he has not yet matured, should be captured and destroyed. Esenkan sends his spies, disguised as traders, to the Kyrgyz and gives the task of capturing Manas. They catch the young hero playing ordo and try to capture him. Manas, together with his peers, captures the spies and distributes all the goods of the caravan to the common people.

The Kalmak hero's army of thousands is sent against the Kyrgyz Nescara. Having united all neighboring peoples and tribes, Manas opposes Neskara and wins a brilliant victory. Having appreciated the merits of the young hero, seeing him as their protector, many Kyrgyz clans, as well as neighboring tribes of Manchus and Kalmaks, decide to unite under his leadership. Manas is elected khan.

Manas enters into an unequal battle with Uighurs and wins. In this battle, the khan of the Kyrgyz tribe of Katagans, Batyr, provides him with invaluable assistance. Koshoy. One of the defeated Uyghur rulers Kayypdan gives Manas his daughter Karaberk, who herself expresses a desire to become the batyr’s wife.

At the suggestion of Koshoy, Manas decides to return to the people the native lands of Ala-Too, captured by the enemies of the Kyrgyz. Gathering an army, he enters the battle and wins. The Kyrgyz decide to migrate from Altai to their ancestral lands. Manas and his clan are located near the sacred black mountains Aziret.

The old enemy of the Kyrgyz is the Chinese Khan Alooke, decides to stop the expansion of the Kyrgyz and begins to prepare for the campaign. Having learned about this, Manas urgently sets out on a campaign with his forty warriors. He easily disperses the enemy army and captures the headquarters of Khan Alooka. Seeing the determination and courage of the hero Manas, Alooke decides to make peace with the Kyrgyz and, in recognition of his submission, gives his son to Manas Booke.

At this time, the confrontation between the Kyrgyz clans and the Afghan Khan Shoruk intensified on the southern borders. Having gathered an army, Manas enters the battle. The defeated Afghan ruler enters into a diplomatic marriage alliance with the Kyrgyz, giving away his daughter Akylai for Manas and sending forty of her servants with her.

A separate plot branch of the epic tells the story of the hero Almanbeta. It covers events from the moment of his birth to his arrival to Manas. Almanbet's father Sooronduk was one of the major Chinese commanders. For a long time he was childless, and, having reached adulthood, finally finds a son. From childhood, Almanbet comprehends science, masters the art of magic and witchcraft and becomes a brave warrior. Judgment, honesty, courage make him famous. At a young age, Almanbet becomes his father's successor, leading all the troops of the Chinese army. One day, while hunting, he meets the Kazakh Khan Kökçö, who initiates him into the secrets of Islamic doctrine. Almanbet recognizes the benefits of this faith and decides to accept Islam. Returning home, Almanbet calls on his relatives to convert to a new faith. Neither parents nor relatives want to listen to Almanbet. Sooronduk orders the arrest of his son, who abandoned the faith of his ancestors. Having escaped from the Chinese, Almanbet finds refuge with Kökçö and remains to live with the Kazakhs. Almanbet's generosity, rationality and justice contribute to the strengthening of his glory. But horsemen Khan Kökçö are jealous of the new close associate of their ruler. They spread a false rumor about the closeness of Almanbet and the wife of Khan Kökçö Akerçek. Unable to bear the slander, Almanbet leaves Kökçö.

And then the hero accidentally meets Manas, who went hunting with his forty horsemen. Manas has long heard about Almanbet and therefore greets him with honors and arranges a feast in his honor. Manas and Almanbet become twin cities.

Since Manas’s previous wives, Akylai and Karaberk, were not taken by him according to the ritual, the hero demands that his father Zhakyp fulfill his fatherly duty and find a suitable wife for him. After a long search, Zhakyp arrives at Khan Atemir in Khiva, where he liked the daughter of Khan Sanirabiga. Zhakyp wooes her, pays a rich ransom, and Manas, according to all the rules, marries Sanirabiga. The Kyrgyz name Manas's wife Kanykey, which means "married to the khan." Forty horsemen of Manas marry forty girls who arrived with Kanykey. Almanbet marries the daughter of the patron of wild mountain animals, a sorceress Aruuke.

Having learned about Manas, relatives who were in exile far to the north decide to return to him. These are the children of Zhakyp’s older brother - Usena who lived for many years among foreign people, took wives from the Kalmaks and forgot the customs and morals of their ancestors. Among the Kalmaks they were called Kezkamans.

At this time, Manas is forced to go to the aid of the batyr Koshoy. Afghan Khan Tulkyu, taking advantage of Koshoy's absence, raids the Katagan tribe and kills the son of a Kyrgyz hero. But Tyulkyu’s younger brother, Akun, decides to avoid bloodshed and settles the feud that broke out between the Kyrgyz and Afghans. Tyulkyu admits guilt, pays a ransom for the murder of his son Koshoy and cedes his throne to Akun. Manas and Akun enter into a friendship agreement and agree that their children, if they have a boy and a girl, will be engaged. In addition, the son of the Kyrgyz Khan Kökötöy(settled in Tashkent after the expulsion of Panus), Bokmurun expresses a desire to marry Tyulkya’s daughter named Kanyshay. On the advice of Manas, Bakai goes to Tyulky for matchmaking and performs all the required rituals.

During Manas's absence, the Közkamans arrive. Kanykei happily greets her husband's relatives and, according to custom, gifts them with everything necessary for running the household. Returning from a campaign, Manas arranges a feast in honor of his relatives. He gives them land, cattle and various utensils. Despite such a warm welcome, the envious Közkamans plot against Manas. They decide to poison the hero, take the throne and take possession of all the property of Manas. The Kezkamans find a convenient time to lure the batyr and his squad to visit. Returning after another campaign, Manas gladly accepted the invitation. Poison is mixed into the food of the hero and his warriors. Manas is saved from death patron holy spirits, who take him away from his treacherous relatives. The surviving Manas solders off all his warriors and returns to headquarters. The Közkamans are looking for those responsible for the failure, a quarrel breaks out between them, they all use knives and die.

Glorious kyrgyz khan Kökötöy, having reached old age, leaves the world. Having left his son Bokmurun a will with instructions on how to perform a burial and how to arrange all posthumous rituals, he also bequeaths to seek advice from Manas. After burying Kökötöy, Bokmurun prepares for three years to organize a funeral feast. Manas takes control of the funeral feast of Kökötöy. Numerous guests from the most distant countries arrive for the funeral feast. Bokmurun offers rich prizes to the winners of various competitions. A number of Kyrgyz elders and khans of certain clans express dissatisfaction with the fact that Manas alone controls the process of the funeral feast. They gather a council and decide to openly express their demands. But the conspirators are pacified by Elder Koshoi. He persuades them not to start a quarrel in front of numerous guests, among whom are old enemies of the Kyrgyz, and promises the conspirators to pacify Manas after the funeral.

A year later, the conspirators demand from Koshoy that he head their embassy to Manas and help them remove the wayward ruler. Koshoi, citing his age, refuses to follow the lead of the conspirators. Then they decide to send messengers to Manas to inform him that all the noble heads of the Kyrgyz clans are going to visit him as guests. Their plan was to come to Manas in a large group, force him to make some mistake in the ritual of hospitality, start a quarrel and then make demands to renounce the title of khan. Manas agrees to receive noble guests with all their numerous retinue. Arriving guests are greeted by forty warriors and all arrivals are accommodated in their yurts and villages. Having seen such unity of the warriors and having become convinced of the unshakable power of Manas, the Kyrgyz khans understand that they are in an awkward situation. When asked by Manas about the purpose of their arrival, no one dares to answer anything intelligible. Then Manas tells them that news has reached him about a campaign being prepared against the Kyrgyz. Chinese Khan Konurbay, harboring a grudge for previous defeats, gathers an army of thousands to once again subjugate the Kyrgyz. Manas calls on the Kyrgyz khans to forestall the enemy and go on a campaign themselves, with united forces to defeat the enemy on his territory and stop all attempts to conquer the Kyrgyz. The khans are forced to accept Manas's offer. Bakai is elected Khan of all Kyrgyz for the period of the great campaign, and Almanbet becomes the main commander of the Kyrgyz army. He leads them to the Chinese capital Beijing.

Having walked a long and difficult path, Kyrgyz army reaches the borders of the Chinese state. Leaving the army at a halt, Almanbet, Syrgak, Chubak and Manas go on reconnaissance. Having penetrated deep into enemy territory, they hijack numerous herds. Chinese troops rush in pursuit of the hijackers. A battle ensues, the Kyrgyz manage to defeat and disperse the enemy army of thousands. The Chinese pay them tribute and declare their desire to make peace. Manas generously decides to spare Konurbay and other Chinese nobles. But Konurbay could not accept defeat and one by one kills the best Kyrgyz warriors. Almanbet, Chubak and Syrgak die. Having secretly penetrated the battle headquarters of Manas, Konurbay inflicts a mortal wound on the hero, hitting him in the back with a spear when the unarmed hero was performing the ritual of morning prayer. Returning to his homeland, Manas cannot recover from his wound and dies. Kanykei buries the hero in gumbeze. The tragic ending of the first part of the trilogy achieves realistic authenticity. Manas' dying testament speaks of tribal strife and the weakening of the power of the Kyrgyz people united by Manas. Birth of son Manas - Semetey already predetermines revenge for the defeat of his father in the future. This is how the second poem arose, ideologically and plot-related to the first part, dedicated to the biography and exploits of the son of Manas Semetey and his associates, who repeat the heroism of their fathers and achieve victory over foreign invaders.

Not even forty days pass after the death of Manas when Zhakyp begins to demand that Kanykey be given as a wife to one of Manas’s half-brothers. Manas is replaced by his half-brother Kobesh, who oppresses Kanykei and seeks to destroy the baby Semetey. Kanykey is forced to flee with the baby to her relatives. Semetey grows up unaware of its origin. Having reached the age of sixteen, he learns that he is the son of Manas and expresses a desire to return to his people. He returns to Talas, where his father’s headquarters was located. The enemies of Manas, among whom were the half-brothers Abyke and Kobesh, as well as the warriors who betrayed him, die at the hands of Semetey. Batyr marries Aichurek, to whom he was engaged even before birth, according to the promise of Manas. He raids Chinese territory and kills Konurbay in single combat, avenging his father's death. Semetey betrays Kanchoro, who entered into a conspiracy with the enemy Kyyas. Having received a mortal wound from Kyyas, Semetey suddenly disappears. His devoted companion Kulchoro is captured, and Aichurek becomes the prey of his enemies. The traitor Kanchoro becomes khan. Aichurek is expecting Semetey’s child, but no one knows about it.

Heroic poem "Semetey"- the most frequently performed cycle of the trilogy. The courageous heroes of the poem also become victims of injustice, but the culprits of their death are not foreign invaders, but internal enemies.

The third part of “Manas” is dedicated to the epic narrative of the struggle against internal enemies - "Seytek". It tells about the hero Seitek, grandson of Manas and is a logical continuation of the previous parts. This part contains the same ideological basis associated with the desire to preserve the unity of the people, get rid of external and internal enemies and achieve a peaceful life. The plot basis of the epic "Seytek" is the following events: the upbringing of Seytek in the camp of the enemies of his father, who does not know about his origin, the maturation of Seytek and the revelation of the secret of his origin, the expulsion of enemies and the return of Semetey to his people, the unification of the people and the onset of peaceful life. The images of Semetey and Seitek reflect the desire of the people to preserve the legends of Manas in the heroic life of his descendants.

The Kyrgyz people have come a long and difficult way historical development and becoming. At one time, the Kyrgyz ethnic group was lucky enough to create its own written language, where folk spirit, reflected the pinnacle of the state national unification in the form of the Kyrgyz great power. But history turned out to be merciless to such high achievements of our people. Subsequent historical events, which led to the defeat of the Kyrgyz Kaganate and the destruction of most of the population, became the reason for the loss of the original written language of the Kyrgyz people in ancient times.

It seemed that such a people should have left the historical arena, gone into oblivion, becoming one of numerous ethnic groups that have ceased to exist and have lost their historical and genetic memory.

But contrary to this traditional course of things, the Kyrgyz people were endowed with a unique gift - to convey exclusively orally the experience accumulated by previous generations. Word of mouth has proven to be not only viable and sustainable, but also surprisingly fruitful and effective. It was the oral folk art of the Kyrgyz that showed the world treasury of intangible cultural heritage the brightest example of unique folklore works, represented by a wide variety of genres. The monumental epic “Manas” rightfully became the pinnacle of this creativity.

The epic “Manas” (“Manas. Semetey. Seitek”) has a thousand-year history and is a trilogy. The work is built on the principle of genealogical cyclization, which has developed into a single heroic epic of not just a family saga, but a subtle poetic narrative about the life and struggle of the nomadic Kyrgyz people for independence, the establishment of their statehood, the peculiarities of their worldview, way of life, culture, education and all other aspects of life.

In the history of world literature, epics were completed only in the conditions of the established political, economic and ideological statehood, which the Kyrgyz ethnos had in ancient times. Proof of this is that the epics of other Siberian peoples, with whom the Kyrgyz lived in direct interaction, did not reach the level of epic generalization, precisely because they did not have an established state structure. The epics of these peoples remained at the stage of separate tales, not connected by a single storyline and main character.

In this sense, the epic “Manas” is a unique product of the spiritual activity of the Kyrgyz people. Its uniqueness lies in its vitality, in the way it conveys the entire set of elements, starting from the plot and figurative system characters down to detail. And also in the ability, down to the present day, to continuously reproduce the reproduction of valuable knowledge and traditions embedded in the legend.

The narrative of the epic includes all aspects of the life of the Kyrgyz people, their worldview, and ideas about the world around them. It reflects the heroic and tragic story people, defining the stages of its development. Accurate sketches are given ethnic composition, both the Kyrgyz people and other ethnic groups who lived with them in close contact. The epic provides us with a rich understanding of the economy, life, customs, relationships with environment. From it we get the ancient Kyrgyz idea of ​​geography, religion, medicine, philosophy, ethics and aesthetics. The epic "Manas" precise definition Ch. Valikhanova is truly an encyclopedia of all aspects of the life of the Kyrgyz people.

In addition, “Manas” shows us an unsurpassed artistic level of mastery of the word, which was created by the people over the course of long period, was passed down from century to century, from generation to generation, absorbing new storylines, layering with new ideological layers, but, at the same time, miraculously preserving the unchanged and imperishable content of the epic. Main idea the epic “Manas”, which unites it into a single whole, is the people’s struggle for their independence. This goal was preserved and led through all the troubles and adversity, preserving the very spirit of the people, their faith in the best, preserving the very genotype of the Kyrgyz people. This fact gives us the right to believe that the epic contains the most important ideological component of the self-identification of the Kyrgyz people.

The epic “Manas”, due to its epic scope, has reached a volume that exceeds all known epics in the world. Rendered in archaic epic verse (short syllabic verse, seven- or eight-syllable, with stress on the last syllable) and, unlike most Turkic verses, entirely poetic.

The oral existence of the epic for many centuries was in danger of disappearing with the advent of civilization, which violated the traditional way of life of the nomadic Kyrgyz people. The written recording of the epic turned out to be vital and extremely necessary in order to transfer the oral tale to paper and give it a second life, already in the form of a book. In the middle XIX century this important step carried out by two scientists - Ch. Valikhanov and V. Radlov. They recorded episodes of the epic for the first time. From this moment it begins new page the existence of the epic "Manas", which marked the beginning of a period of deep scientific research.

The study of the epic can be divided into three stages. The first is pre-revolutionary, which laid the foundation for the recording and study of the epic. The second is post-revolutionary, laying the fundamental foundations of Manasic studies. This period also turned out to be the most tragic - almost everyone who was in one way or another involved in the research and promotion of Manas was subjected to repression during the period of Soviet totalitarianism. Among these prominent figures sciences were K. Tynystanov and E. Polivanov. The most important contributions to the science of the epic were made by T. Zholdoshev, T. Baydzhiev, Z. Bektenov, K. Rakhmatullin. In the development of the science of “Manas”, great credit belongs to the greatest scientists V. Zhirmunsky, M. Auezov, B. Yunusaliev, A. Bernshtam, P. Berkov, S. Abramzon, folklorists - M. Bogdanova, A. Petrosyan and many others.

IN Soviet era active work began on recording the epic. This work was started by teacher Kayum Miftakov, who in 1922 began recording Sagymbay Orozbakov’s version. This work was continued by Ybraim Abdrakhmanov, who carried out a grandiose in its scope work on the written recording of “Manas” from various storytellers. His efforts in organizing and storing these manuscripts are invaluable.

Currently, there are 35 recorded versions of the Manas epic, they vary in the degree of their completeness. TO full options include those texts that were recorded from storytellers S. Orozbakov, S. Karalaev, Sh. Yrysmendeev, Togolok Moldo, B. Sazanov, M. Musulmankulov, Y. Abdrakhmanov, M. Chokmorov. Despite the many options, “Manas” is a single work, which is held together by a common ideological orientation, integrity storyline, themes and heroic images.

IN modern conditions epic takes everything higher value, being an ideological unifying factor of Kyrgyz identity and independence in post-Soviet times, in an increasingly globalizing world. The opening of the monument to Manas on the central square of Ala-Too and the adoption of the Law on the epic “Manas” on June 28, 2011 are evidence of the ideological unity of the people for the purpose of their development and prosperity.

Introduction

The Kyrgyz heroic epic "Manas" - in its ideological content and artistic qualities, occupies a special place among all the genres of oral folk art. There has always been interest in the epic “Manas”, and scientific interest appeared only at the beginning of the 20th century, but we should not forget that representatives Russian science who visited the territory Central Asia already in the second half of the 19th century they had a certain idea about the epic “Manas”. Since the 30s of the 20th century, the epic “Manas” has become the main material for various theories and areas of science about folk art. The desire of researchers to understand and explain the epic “Manas”, its genesis in the life of the Kyrgyz and world history gave rise to disputes, which sometimes reached the socio-political level in terms of meaning and narrow academic interests.

Kyrgyz people have about forty folk epics. Of these, the most monumental is the heroic epic “Manas”. And it is in relation to “Manas” that all other Kyrgyz epics are conventionally called “small” in Kyrgyz science, although none of them are inferior in content and form to other epics of the peoples of the world.

The creators of the epic “Manas” are the Manaschi storytellers who had phenomenal memory (although memory is not the main feature) and a divine gift. They are the keepers of the epic, passing on the text of the epic from generation to generation, from mouth to mouth. Thanks to the storytellers, the epic “Manas” developed and improved.

There are two versions of the origin of the epic. The folk version, where Jaisan is the first manaschi storyteller, and the scientific one, where three hypotheses about the era of the emergence of the epic are intertwined. Let's start with the popular version: according to some given (about the materials of Mariyam Mussa kyzy) and current folk legends, Jaisan son of Umet (member of the military squad, devotee of Manas), is the first storyteller and creator heroic tale about Manas: “Jaisan from the Usun tribe was born in 682, he was 12 years younger than Manas the Magnanimous himself. Jaisan's mother is Karachakh's daughter, Janylcha, and his father, Umet, was also a member of the military squad of Manas. During the great campaign, he was seriously wounded and lay unconscious for a long time; waking up from a strange sound, he begins to sing about the heroic deeds of Manas. And from that moment he began to glorify the deeds of Manas. At the age of 54, at the dawn of his creativity, Jaisan was killed (out of envy) by the hands of his own student Yrchy, the son of Yraman, who also served Manas.” According to Maria Musa kyzy: “after the death of Jaisan, his work was continued by Yrchy. But from time to time in the history of the Kyrgyz people new Jaisans appeared, who were its embodiment and there were exactly nine of them.” And it was they and those storytellers whose names were captured folk memory were the bearers and keepers of the great legend about Manas.

Science today knows mainly three hypotheses about the era of the epic:

1) According to M.O. Auezov and A.N. Bernshtam, the key events of Manas are associated with the period in the history of the Kyrgyz when they maintained relations with the Uyghurs.

2) B.M. Yunusaliev based on an analysis of the content of the epic, relying on individual historical facts, as well as ethnographic, linguistic and geographical information, comes to the conclusion that the basis of the epic is connected with the events of the 9th - 11th centuries, when the Kyrgyz fought against the Khitans - punishment of the Chinas.

3) V.M. Zhirmunsky believes that although the content of the epic contains a lot of materials reflecting the ancient ideas of the people, the historical layer of the epic reflects the events of the 15th - 18th centuries (according to S. Musaev).

“The current level of Manas research does not allow us to fully agree with one of the listed hypotheses, rejecting others as untenable. A deep analysis of the content of the epic leads to one indisputable conclusion: the events that make up the content of “Manas” represent many layers, indicating that the work was formed over a long period of time.”

The second period of historical and ethographic consideration of the epic “Manas” covers the period from 1922 to 1991.

Start scientific research The epic “Manas” in the Soviet era was founded by the works of Professor P.A. Faleva (1888-1922) - “How the Kara-Kyrgyz epic is built”, “About the Kara-Kyrgyz epic”, which were published in the first issue of the journal “Science and Education”, published in Tashkent in 1922. The author based on the recorded and published V.V. Radlov analyzes materials artistic features of this epic.

B. Soltonoev (1878-1938) is rightfully considered a Kyrgyz historian. writer and poet. He could also be called the first Kyrgyz ethnographer. His poetic and literary heritage, his creative activity generally. B. Soltonoev should be considered the first Kyrgyz scientist who, due to his preparedness, examined the epic “Manas” and some other works, as well as the work of individual manaschi. The main part of his work is devoted to the epic “Manas”. It’s called “Manas”. This study begins with how the Kyrgyz have long been singing and not forgetting such epic poems as “Manas” and “Koshoy”, “Er Toshtuk”. Researchers identify these poems as separate works, while their heroes in complete versions are characters of one epic.

A special place among researchers of the Manas epic belongs to the outstanding Kazakh writer, folklore expert, and prominent Soviet scientist M.O. Auezov, who was actively involved in the epic from the late 20s until the end of his life. He was also in love with the epic “Manas”. His famous work - “The Kyrgyz folk heroic poem “Manas”, which was the result of many years of meticulous research, is one of the fundamental studies about Manas.”

V.V.Bartold (1869-1930) is one of the first researchers closely involved in developing the history of the Kyrgyz people, both in pre-Soviet and Soviet times. He was familiar various genres oral folk art of the Kyrgyz people. In his works, “Manas” is used as a source on various issues of the history and culture of the Kyrgyz people. V.V. Bartold is critical of the fact that in the epic “Manas” the struggle of the Kyrgyz people is depicted as a religious war, although he believed that the Kyrgyz in the 19th century, as in the 16th century, were almost completely unfamiliar with the tenets and rituals of Islam .

The merit of S.M. Abramzon (1905-1977) is well known in the study of the ethnography of the Kyrgyz people. It is perhaps difficult to name those aspects of the history and culture of the Kyrgyz that he did not touch upon. But most of all the scientist pays attention to the epic “Manas”. In his article “The Kyrgyz heroic epic “Manas””, he expresses fair dissatisfaction with the fact that “Manas” continues to remain extremely poorly studied material in ethnographic terms.

A.N. Bernshtam (1910-1959) - a prominent Soviet archaeologist, historian, ethnographer. He was one of the first among scientists to turn to the origins of Kyrgyz culture and began to draw on epic materials. In all of A.N. Bernshtam’s works on the epic “Manas”, and there are more than ten of them, the epic is considered, first of all, as a historical source.

He made the following specific conclusions:

1. This historical story about the struggle for independence of the Kyrgyz tribes, oldest stage, which dates back to 820-847;

2. The basis of the epic Manas is the concrete historical image of the leader of the Kyrgyz people - 820-847, whose struggle was of a liberation nature.

Academician B. Dzhamgirchinov (1911-1982) is one of the first Kyrgyz professional scientists who began to apply the data of oral folk art of the Kyrgyz people in scientific developments during Soviet times.

Among Kyrgyz scientists, a special place in the study of the Manas epic belongs to professors: in the field of history B.M. Yunusaliev, in the field of folklore to R. Kadyrbaeva, E. Abdylbaev, R. Sarypbekov, S. Begaliev, Zh. Orozobekova, in the field of ethnography to I. Moldobaev, in the field of art criticism to B. Alagushev, K. Dyushaliev, A. Kaibyldaev, in the field of literary criticism K. Asanaliev and others.

B.M. Yunusaliev (1913-1970) – author of several serious works dedicated to various problems"Manas", he was one of the active initiators of the publication of the epic. As the editor-in-chief of the Kyrgyz text prepared for publication in the series “Epics of the Peoples of the USSR”, B. Yunusaliev before last days throughout his life he contributed to the solution of many issues related to the preparation of texts for publication. Such complex and responsible work as textual criticism was carried out mainly under his direct participation and under his leadership.

The famous philologist, expert on the epic creativity of the peoples of the world V.M. subjected a complex analysis to the epic “Manas”. Zhirmunsky (1891-1971). He also touched upon the question of addition time Kyrgyz epic. The scientist attributes the composition and development of the epic “Manas” to a fairly wide range of time – VI – XIX centuries, dividing this time into three periods.

The work of the storytellers of “Manas” is compared with the ancient Greek aeds in the works of the English scientist J. Thomson. The facts of the Kyrgyz epic are widely used foreign authors on general theoretical problems of literary criticism. In 1966, at the Kyrgyzfilm film studio, on the initiative of the prominent Kyrgyz film director M. Ubukeev (1935-1996), an experimental film (“Sayakbay”) was shot based on the second part of the epic “Manas”, already on audio tape. The recording was organized by the Academy of Sciences of the Kirghiz SSR.

Conclusion

IN Soviet era About sixty versions of the epic “Manas” were recorded from different storytellers. I would like to note the efforts of those researchers who did this, because never before in the history of Manas studies has so much work been done on recording versions of the epic as was done during this period, and perhaps in the future there will not be similar case, even if there are those who want to repeat the past, it is unlikely that there will be such storytellers from whom new versions could be recorded. Of course, even in those times there were problems and shortcomings. But still, a huge amount of work has been done, which will certainly become an inexhaustible source for future scientific storytellers.

HIGH EPOS "MANAS"

The Kyrgyz people have gone through a long and difficult path of historical development and formation. At one time, the Kyrgyz ethnic group was lucky enough to create its own written language, where the national spirit was manifested and the pinnacle of the state national unification in the form of the Kyrgyz great power was reflected. But history turned out to be merciless to such high achievements of our people. Subsequent historical events, which led to the defeat of the Kyrgyz Kaganate and the destruction of most of the population, became the reason for the loss of the original written language of the Kyrgyz people in ancient times.

It seemed that such a people were supposed to leave the historical arena, go into oblivion, becoming one of the many ethnic groups that ceased to exist, having lost their historical and genetic memory.

But contrary to this traditional course of things, the Kyrgyz people were endowed with a unique gift - to convey exclusively orally the experience accumulated by previous generations. Word of mouth has proven to be not only viable and sustainable, but also surprisingly fruitful and effective. It is the oral folk art of the Kyrgyz that has revealed to the world treasury of intangible cultural heritage the brightest example of unique folklore works represented by a wide variety of genres. The monumental epic “Manas” rightfully became the pinnacle of this creativity.

The epic “Manas” (“Manas. Semetey. Seitek”) has a thousand-year history and is a trilogy. The work is built on the principle of genealogical cyclization, which has developed into a single heroic epic of not just a family saga, but a subtle poetic narrative about the life and struggle of the nomadic Kyrgyz people for independence, the establishment of one’s statehood, the peculiarities of one’s attitude, way of life, culture, education and all other aspects of life.

In the history of world literature, epics were completed only in the conditions of the established political, economic and ideological statehood, which the Kyrgyz ethnos had in ancient times. Proof of this is that the epics of other Siberian peoples, with whom the Kyrgyz lived in direct interaction, did not reach the level of epic generalization, precisely because they did not have an established state structure. The epics of these peoples remained at the stage of separate tales, not connected by a single storyline and main character.

In this sense, the epic “Manas” is a unique product of the spiritual activity of the Kyrgyz people. Its uniqueness lies in its vitality, in the way it conveys the entire set of elements, from the plot and the figurative system of characters to detail. And also in the ability, down to the present day, to continuously reproduce the reproduction of valuable knowledge and traditions embedded in the legend.

The narrative of the epic includes all aspects of the life of the Kyrgyz people, their worldview, and ideas about the world around them. It reflects the heroic and tragic history of the people, the defining stages of its development. Accurate sketches of the ethnic composition of both the Kyrgyz people and other ethnic groups that lived with them in close contact are given. The epic provides us with a rich understanding of the economy, life, customs, and relationships with the environment. From it we get the ancient Kyrgyz idea of ​​geography, religion, medicine, philosophy, ethics and aesthetics. The epic “Manas”, according to Ch. Valikhanov’s precise definition, is truly an encyclopedia of all aspects of the life of the Kyrgyz people.

In addition, “Manas” shows us an unsurpassed artistic level of mastery of the word, which was created by the people over a long period, passed down from century to century, from generation to generation, absorbing new storylines, layering with new ideological layers, but, at this, amazingly preserving the unchanged and imperishable content of the epic. The main idea of ​​the epic “Manas”, which unites it into a single whole, is the people’s struggle for their independence. This goal was preserved and led through all the troubles and adversity, preserving the very spirit of the people, their faith in the best, preserving the very genotype of the Kyrgyz people. This fact gives us the right to believe that the epic contains the most important ideological component of the self-identification of the Kyrgyz people.

The epic “Manas”, due to its epic scope, has reached a volume that exceeds all known epics in the world. Rendered in archaic epic verse (short syllabic verse, seven- or eight-syllable, with stress on the last syllable) and, unlike most Turkic verses, entirely poetic.

The oral existence of the epic for many centuries was in danger of disappearing with the advent of civilization, which violated the traditional way of life of the nomadic Kyrgyz people. The written recording of the epic turned out to be vital and extremely necessary in order to transfer the oral tale to paper and give it a second life, already in the form of a book. IN mid-19th century, this important step was carried out by two scientists - Ch. Valikhanov and V. Radlov. They recorded episodes of the epic for the first time. From this moment a new page in the history of the epic “Manas” begins, which marked the beginning of a period of deep scientific research.

The study of the epic can be divided into three stages. The first is pre-revolutionary, which laid the foundation for recording and studying the epic. The second is post-revolutionary, laying the fundamental foundations of Manasic studies. This period also turned out to be the most tragic - almost everyone who was in one way or another involved in the research and promotion of Manas was subjected to repression during the period of Soviet totalitarianism. Among these outstanding scientists were K. Tynystanov and E. Polivanov. The most important contributions to the science of the epic were made by T. Zholdoshev, T. Baydzhiev, Z. Bektenov, K. Rakhmatullin. In the development of the science of “Manas”, great credit belongs to the greatest scientists V. Zhirmunsky, M. Auezov, B. Yunusaliev, A. Bernshtam, P. Berkov, S. Abramzon, folklorists - M. Bogdanova, A. Petrosyan and many others.

In Soviet times, active work began on recording the epic. This work was started by teacher Kayum Miftakov, who in 1922 began recording Sagymbay Orozbakov’s version. This work was continued by Ybraim Abdrakhmanov, who carried out a grandiose in its scope work on the written recording of “Manas” from various storytellers. His efforts in organizing and storing these manuscripts are invaluable.

Currently, there are 35 recorded versions of the Manas epic, they vary in the degree of their completeness. The full versions include those texts that were recorded from storytellers S. Orozbakov, S. Karalaev, Sh. Yrysmendeev, Togolok Moldo, B. Sazanov, M. Musulmankulov, Y. Abdrakhmanov, M. Chokmorov. Despite the many variants, “Manas” is a single work, which is held together by a common ideological orientation, the integrity of the storyline, themes and heroic images.

In modern conditions, the epic is becoming increasingly important, being an ideologically unifying factor of Kyrgyz identity and independence in post-Soviet times, 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 epic “Manas” on June 28, 2011 are evidence of the ideological unity of the people for the purpose of their development and prosperity.