Manas(Manas) - the hero of the Kyrgyz epic of the same name - the hero who united the Kyrgyz.

The epic about Manas is the longest epic in the world: it is twice as long as the Sanskrit epic Mahabharata, more than the Tibetan epic about King Geser (in the version of "Manas", recorded from the narrator Sayakbay Karalayev, there are 500553 poetic lines).

The history of the epic

The first mention of the epic dates back to the 16th century. They are contained in the semi-fantastic work Majmu at-Tavarikh, where Manas is shown as a historical person acting together with the real-life Tokhtamysh, Khorezmshah Muhammad, etc. The scientific study of the epic began in the 19th century by Ch. Valikhanov and V. Radlov. Fully recording of the texts of the trilogy "Manas" was carried out from 1920 to 1971. Among the translators of the epic into Russian are S. Lipkin, L. Penkovsky, M. Tarlovsky and others. The English historian Arthur Thomas Hatto believes that Manas was

Peru of the Kazakh writer M. O. Auezov owns the first monograph after the works of Chokan Valikhanov on Kyrgyz epic"Manas", the creation of a free version of his texts. Monuments were erected to both Kazakh researchers in Bishkek. Of the Russian scientists involved in the study of the epic, it should be noted V. Radlov (author of the first Russian translation of fragments of the epic), P. Falev (author of the first Soviet study on Manas - the article "How the Kara-Kyrgyz epic is built") and S. Malov.

The epic is divided into 3 parts: actually "Manas", "Semetey" and "Seitek". The main content of the epic is the exploits of the hero Manas. Also, in the most extensive versions of "Manas", to the part telling about the grandson of Manas Seitek, legends are added that tell about his son Kenen and grandchildren Alymsyrak and Kulansyrak.

After the death of the Kyrgyz Khan Nogoi, the old enemies of the Kyrgyz, the Chinese, taking advantage of the indecision of his successors, seized the lands of the Kyrgyz and forced them out of Ala-Too. The descendants of Nogoi are expelled to distant lands. The rest fall under the cruel oppression of the invaders. The youngest son of Nogoi, Zhakyp, was expelled to the Altai, and for many years he was forced to serve the Altai Kalmaks. Being engaged in arable farming and working in gold mines, he manages to get rich. In adulthood, Zhakyp becomes the owner of an incalculable number of cattle, but his soul is gnawing at the fact that fate did not give a single heir. He is sad and prays to the Almighty for mercy, visits holy places and makes sacrifices. Finally, after a wonderful dream of his older 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 destines for his newborn son.

Zhakyp arranges a big feast to celebrate and calls the boy Manas. From childhood, unusual qualities appear in him, he differs from all his peers in an extraordinary physical force, mischief and generosity. The fame of him spreads far beyond Altai. The Kalmaks living in Altai are in a hurry to tell the Chinese Khan Esenkan the news that the recalcitrant Kyrgyz have a batyr, who, while he has not yet matured, should be captured and destroyed. Esenkan sends his spies disguised as merchants to the Kyrgyz and gives the task to capture Manas. They find the young hero while playing ordo and try to capture him. Manas, together with his peers, captures scouts, distributes all the goods of the caravan to ordinary people.

Epos "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, seized the lands of the Kyrgyz and forced them out of Ala-Too. The descendants of Nogoi are expelled to distant lands. The rest fall under the cruel oppression of the invaders and become slaves. Youngest son of Nogoi Zhakyp expelled to the Altai, and for many years forced to serve the Altai Kalmaks. Being engaged in arable farming and working in gold mines, he manages to get rich. In adulthood, Zhakyp becomes the owner of an incalculable number of cattle, but his soul is gnawing at the fact that fate did not give a single heir. He is sad and prays to the Almighty for mercy, visits holy places and makes sacrifices. Finally, after a wonderful dream, his elder wife conceived a child. Nine months later, she gave birth to a boy. On the same day, Zhakypa is born in the herd foal which he destines for his newborn son.

Zhakyp, in joy, arranges a big feast and the boy is called Manas. From childhood, unusual qualities appear in him, he differs from all his peers in extraordinary physical strength, mischief and generosity. The fame of him spreads far beyond Altai. Kalmaks living in Altai rush to inform the Chinese Khan Esenkanu the news that the recalcitrant Kyrgyz had batyr, who, while he has not yet matured, should be captured and destroyed. Esenkan sends his spies disguised as merchants to the Kyrgyz and gives the task to capture Manas. They find the young hero while playing ordo and try to capture him. Manas, together with his peers, captures scouts, distributes all the goods of the caravan to ordinary people.

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

Manas enters into an unequal battle with Uighurs and wins. In this battle, Batyr, Khan of the Kyrgyz tribe of Kataganov, provides him with invaluable help. Koshoi. One of the defeated Uyghur rulers Kaiypdan gives his daughter to Manas Karaberk, which itself expresses a desire to become the wife of a batyr.

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. Having gathered an army, he enters the battle and wins. The Kyrgyz decide to migrate from Altai to their ancestral lands. Manas with his clan is located near the sacred black mountains Azireth.

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. Upon learning of this, Manas urgently goes on a campaign with his forty warriors. He easily disperses the army of enemies and captures the headquarters of Khan Alooke. Seeing the determination and courage of the hero Manas, Alooke decides to make peace with the Kyrgyz and, in recognition of humility, gives Manas his son Booke.

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

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 coming to Manas. Almanbet's father Sooronduk was one of the major Chinese commanders. For a long time he was childless, and, having reached middle age finally finds a son. Almanbet comprehends science from childhood, masters the art of magic and sorcery and becomes a brave warrior. Reasonableness, honesty, courage make him famous. At a young age, Almanbet becomes the successor of his father, leading all the troops of the Chinese army. One day, while hunting, he meets a Kazakh Khan kyokje who initiates him into the mysteries of the Islamic creed. Almanbet recognizes the benefits of this belief 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 renounced the faith of his ancestors. Having escaped from the Chinese, Almanbet takes refuge at Kokcho and stays with the Kazakhs. The generosity, reasonableness and justice of Almanbet contribute to the strengthening of his fame. But horsemen Khan Kyokcho zealously treat the new approximate of their ruler. They start up a false rumor about the closeness of Almanbet and the wife of Khan Kekche Akerchek. Unable to bear the slander, Almanbet leaves Kokcho.

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

Since the former wives of Manas - Akylai and Karaberk were not taken by him according to the rite, the hero demands that his father Zhakyp fulfill his paternal 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 Sanirabig. Zhakyp asks her to marry her, pays a rich ransom-kalym, and Manas, according to all the rules, takes Sanirabigu as his wife. The Kyrgyz name the wife of Manas Kanykey, which means "married to the khan." Forty zhigits of Manas marry forty girls who came with Kanykey. Almanbet marries the daughter of the patron saint 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 the elder brother Zhakyp - Usyona who lived for many years among a foreign people, took wives from the Kalmaks and forgot the customs and customs 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 the absence of Koshoy, raids the Katagan tribe and kills the son of the Kyrgyz hero. But younger brother tulkyu, Akun, decides to avoid bloodshed and settles the feud between the Kyrgyz and the Afghans. Tulkyu pleads guilty, pays a ransom for the murder of his son Koshoy and cedes his throne to Akun. Manas and Akun conclude 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 Kyokyotoya(settled in Tashkent after the expulsion of Panus), Bokmurun expresses a desire to marry the daughter of Tulkyu named Kanyshay. On the advice of Manas, Bakai goes with the matchmaking to Tulkyu and performs all the prescribed rites.

During the absence of Manas, the Kyozkamans arrive. Kanykei gladly greets her husband's relatives, presents them, as usual, with everything necessary for housekeeping. Returning from the 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 Kezkamans conspire against Manas. They decide to poison the batyr, take the throne and take possession of all the property of Manas. The Kyozkamans find a convenient time to lure the batyr and his retinue to visit. Returning after the next campaign, Manas gladly accepted the invitation. Poison is mixed into the food of the batyr and his warriors. Manas is saved from death holy spirits who carry him away from the insidious relatives. The surviving Manas soldered all his combatants and returned to headquarters. Kezkamans are looking for those responsible for the failure, a quarrel breaks out between them, they all use knives and die.

Glorious kyrgyz khan Kyokotei, having reached old age, leaves White light. Leaving his son Bokmurun a will with instructions on how to perform a burial and how to arrange all posthumous rites, he also bequeathed to seek advice from Manas. After burying Kyokotey, Bokmurun has been preparing for three years to arrange a feast. Manas takes over the entire management of the feast of Kyokotey. Numerous guests from the most distant countries arrive for the feast. Bokmurun puts up rich prizes for the winners of various competitions. A number of Kyrgyz elders and khans of individual clans express dissatisfaction with the fact that Manas single-handedly manages the feast. They gather a council and decide to openly state their demands. But the conspirators are pacified by the elder Koshoi. He persuades them not to start quarrels in front of numerous guests, among whom there are old enemies of the Kyrgyz, and promises the conspirators to pacify Manas after the feast.

A year later, the conspirators demand from Koshoy that he lead their embassy to Manas and help them remove the wayward ruler. Koshoy, citing his age, refuses to be led by the conspirators. Then they decide to send messengers to Manas to notify that all the noble heads of the Kyrgyz clans are going to visit him as guests. Their plan was to come to Manas with a large group, force him to make some mistake in the ritual of hospitality, start a quarrel and then put forward 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 the arrivals are accommodated in their yurt and villages. Seeing such unity of the combatants and making sure of the steadfastness of the 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 the news of a campaign being prepared against the Kyrgyz has reached him. Chinese khan Konurbay, holding a grudge for previous defeats, gathers an army of many thousands in order to subjugate the Kyrgyz again. Manas calls on the Kyrgyz khans to preempt the enemy and go on a campaign themselves, with the combined forces to defeat the enemy on his territory and stop all attempts to conquer the Kyrgyz. The khans are forced to accept Manas' proposal. Bakai is elected Khan of all the Kyrgyz for the period of the great campaign, and Almanbet becomes the chief commander of the Kyrgyz army. He leads them to the capital of the Chinese, Beijing.

After a long and difficult journey, Kyrgyz army reaches the borders of the Chinese state. Leaving the army on a halt, Almanbet, Syrgak, Chubak and Manas set off for reconnaissance. Having penetrated deep into the territory of the enemy, they steal numerous herds. Chinese detachments rush in pursuit of the hijackers. A battle ensues, the Kyrgyz manage to smash and disperse the many thousands of enemy troops. The Chinese pay tribute to them and declare their desire to make peace. Manas generously decides to spare Konurbaya and other Chinese nobles. But Konurbay could not reconcile himself to defeat and one by one kills the best Kyrgyz batyrs. Almanbet, Chubak and Syrgak die. Having secretly penetrated into the battle headquarters of Manas, Konurbay inflicts a mortal wound on the hero, hitting him in the back with a spear, when an unarmed batyr performed a ritual morning prayer. Returning to his homeland, Manas cannot recover from his wound and dies. Kanykey buries the hero in gumbese. The tragic ending of the first part of the trilogy achieves realistic authenticity. Manas' dying testament speaks of tribal strife, the weakening of the power of the Kyrgyz people united by Manas. The birth of the son of Manas - Semetey already predetermines the future revenge for the defeat of the father. Thus arose the second poem, ideologically and plotly connected with 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.

Less than forty days after the death of Manas, Zhakyp begins to demand that Kanykey be given as a wife to one of Manas' half-brothers. In place of Manas comes his half-brother Kobesh, who oppresses Kanykey and seeks to destroy the baby Semetey. Kanykei 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. 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, with whom he was engaged even before birth, according to the promise of Manas. He raids Chinese territory and in single combat kills Konurbay, avenging him for the death of his father. Semethea betrays Kanchoro who entered into an agreement with the enemy Kyyas. Having received a mortal wound from Kyyas, Semetey suddenly disappears. His devoted companion Kyulchoro is captured, and Aichurek becomes the prey of 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 perpetrators of their death are not foreign invaders, but internal enemies.

The third part of "Manas" is devoted to the epic story of the struggle against internal enemies - "Seitek". 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 Seitek epos consists of the following events: the upbringing of Seitek in the camp of the enemies of his father, who does not know about his origin, the maturation of Seitek and the disclosure 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 about Manas in heroic life his descendants.

The history of the epic

The first mention of the epic dates back to the 16th century. They are contained in the semi-fantastic work Majmu at-Tavarikh, where Manas is shown as a historical person acting together with the real-life Tokhtamysh, Khorezmshah Muhammad, etc. The scientific study of the epic began in the 19th century by Ch. Valikhanov and V. Radlov. Fully recording of the texts of the trilogy "Manas" was carried out from 1920 to 1971. Among the translators of the epic into Russian are S. Lipkin, L. Penkovsky, M. Tarlovsky and others. The English historian Arthur Thomas Hatto believes that Manas was

The epic is divided into 3 parts: actually "Manas", "Semetey" and "Seitek". The main content of the epic is the exploits of the hero Manas.

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. The descendants of Nogoi are expelled to distant lands. The rest fall under the cruel oppression of the invaders. The younger son of Nogoy Zhakyp is expelled to the Altai, and for many years he is forced to serve the Altai Kalmaks. Being engaged in arable farming and working in gold mines, he manages to get rich. In adulthood, Zhakyp becomes the owner of an incalculable number of cattle, but his soul is gnawing at the fact that fate did not give a single heir. He is sad and prays to the Almighty for mercy, visits holy places and makes sacrifices. Finally, after a wonderful dream, his elder 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 destines for his newborn son.

Birth of Manas on the postal series of Kyrgyzstan

Zhakyp arranges a big feast to celebrate and calls the boy Manas. From childhood, unusual qualities appear in him, he differs from all his peers in extraordinary physical strength, mischief and generosity. The fame of him spreads far beyond Altai. The Kalmaks living in Altai are in a hurry to tell the Chinese Khan Esenkan the news that the recalcitrant Kyrgyz have a batyr, who, while he has not yet matured, should be captured and destroyed. Esenkan sends his spies disguised as merchants to the Kyrgyz and gives the task to capture Manas. They find the young hero while playing ordo and try to capture him. Manas, together with his peers, captures scouts, distributes all the goods of the caravan to ordinary people.

Manas enters into an unequal battle with the Uyghurs and wins. In this battle, Batyr Koshoy, Khan of the Kyrgyz tribe of Katagans, provides him with invaluable assistance. One of the defeated Uighur rulers, Kaiypdan, gives Manas his daughter Karaberyk, who herself expresses her desire to become the wife of a batyr.

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. Having gathered an army, he enters the battle and wins. The Kyrgyz decide to migrate from Altai to their ancestral lands. Manas with his clan is 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. Upon learning of this, Manas urgently goes on a campaign with his forty warriors. He easily disperses the army of enemies and captures the headquarters of Khan Alooke. Seeing the determination and courage of the hero Manas, Alooke decides to make peace with the Kyrgyz and, in recognition of his humility, gives Manas his son Booke.

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

Bogatyr Almambet

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 coming to Manas. Almambet's father Sooronduk was one of the major Chinese commanders. For a long time he was childless, and, having reached adulthood, he finally finds a son. Almambet comprehends science from childhood, masters the art of magic and sorcery and becomes a brave warrior. Reasonableness, honesty, courage make him famous. At a young age, Almambet becomes the successor of his father, leading all the troops of the Chinese army. One day, while hunting, he meets the Kazakh Khan Kekcho, who initiates him into the secrets of the Islamic faith. Almambet recognizes the benefits of this faith and decides to convert to Islam. Returning home, Almambet calls on his relatives to convert to a new faith. Neither parents nor relatives want to listen to Almambet. Sooronduk orders the arrest of his son, who renounced the faith of his ancestors. Having escaped from the Chinese, Almambet finds refuge at Kekcho and stays with the Kazakhs. The generosity, reasonableness and justice of Almambet contribute to strengthening his fame. But the horsemen of Khan Kokcho are jealous of the new close associate of their ruler. They start up a false rumor about the proximity of Almambet and the wife of Khan Kekche Akerchek. Unable to bear the slander, Almambet leaves Kokcho.

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

Since the former wives of Manas - Akylai and Karaberyk were not taken by him according to the rite, the hero demands that his father Zhakyp fulfill his paternal 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 Sanirabig. Zhakyp wooed her, paid a rich ransom-kalym, and Manas, according to all the rules, took Sanirabigu as his wife. The Kyrgyz call the wife of Manas the name Kanykey, which means "married to the khan." Forty jigits of Manas marry forty girls who came with Kanykey. Almambet marries the daughter of the patron saint of wild mountain animals, the sorceress Aruuke.

Beauty Kanykey

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 a foreign people, took wives from Kalmaks and forgot the customs and customs 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 Tulkyu, taking advantage of the absence of Koshoy, raids the Katagan tribe and kills the son of the Kyrgyz hero. But Tulkyu's younger brother, Akun, decides to avoid bloodshed and settles the feud between the Kyrgyz and the Afghans. Tulkyu pleads guilty, pays a ransom for the murder of his son Koshoy and cedes his throne to Akun. Manas and Akun conclude 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 Kyokotey (who settled in Tashkent after the expulsion of Panus), Bokmurun expresses a desire to marry the daughter of Tulkyu named Kanyshay. On the advice of Manas, Bakai goes with the matchmaking to Tulkyu and performs all the prescribed rites.

During the absence of Manas, the Kyozkamans arrive. Kanykei gladly greets her husband's relatives, presents them, as usual, with everything necessary for housekeeping. Returning from the 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 Kezkamans conspire against Manas. They decide to poison the batyr, take the throne and take possession of all the property of Manas. The Kyozkamans find a convenient time to lure the batyr and his retinue to visit. Returning after the next campaign, Manas gladly accepted the invitation. Poison is mixed into the food of the batyr and his warriors. The surviving Manas soldered all his combatants and returned to headquarters. Kezkamans are looking for those responsible for the failure, a quarrel breaks out between them, they all use knives and die.

The glorious Kyrgyz Khan Kyokotey, having reached old age, leaves the white world. Leaving his son Bokmurun a will with instructions on how to perform a burial and how to arrange all posthumous rites, he also bequeathed to seek advice from Manas. After burying Kyokotey, Bokmurun has been preparing for three years to arrange a feast. Manas takes over the entire management of the feast of Kyokotey. Numerous guests from the most distant countries arrive for the feast. Bokmurun puts up rich prizes for the winners of various competitions. A number of Kyrgyz elders and khans of individual clans express dissatisfaction with the fact that Manas single-handedly manages the feast. They gather a council and decide to openly state their demands. But the conspirators are pacified by the elder Koshoi. He persuades them not to start quarrels in front of numerous guests, among whom there are old enemies of the Kyrgyz, and promises the conspirators to pacify Manas after the feast.

A year later, the conspirators demand from Koshoy that he lead their embassy to Manas and help them remove the wayward ruler. Koshoy, citing his age, refuses to be led by the conspirators. Then they decide to send messengers to Manas to notify that all the noble heads of the Kyrgyz clans are going to visit him as guests. Their plan was to come to Manas with a large group, force him to make some mistake in the ritual of hospitality, start a quarrel and then put forward 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 the arrivals are accommodated in their yurt and villages. Seeing such unity of the combatants and making sure of the steadfastness of the 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 the news of a campaign being prepared against the Kyrgyz has reached him. The Chinese khan Konurbai, holding a grudge for previous defeats, gathers an army of many thousands in order to subjugate the Kyrgyz again. Manas calls on the Kyrgyz khans to preempt the enemy and go on a campaign themselves, with the combined forces to defeat the enemy on his territory and stop all attempts to conquer the Kyrgyz. The khans are forced to accept Manas' proposal. Bakai is elected Khan of all Kyrgyz for the period of the great campaign, and Almambet becomes the main commander of the Kyrgyz army. He leads them to the capital of the Chinese, Beijing.

Manas is preparing to march

Having passed a long and difficult way, the Kyrgyz army reaches the borders of the Chinese state. Leaving the army on a halt, Almambet, Syrgak, Chubak and Manas set off for reconnaissance. Having penetrated deep into the territory of the enemy, they steal numerous herds. Chinese detachments rush in pursuit of the hijackers. A battle ensues, the Kyrgyz manage to smash and disperse the many thousands of enemy troops. The Chinese pay tribute to them and declare their desire to make peace. Manas generously decides to spare Konurbay and the rest of the Chinese nobles. But Konurbay could not reconcile himself to defeat and one by one kills the best Kyrgyz batyrs. Almambet, Chubak and Syrgak perish. Having secretly penetrated into the military headquarters of Manas, Konurbay inflicts a mortal wound on the hero, hitting him in the back with a spear, when the unarmed batyr performed bagymdat prayers in the morning. Returning to his homeland, Manas cannot recover from his wound and dies. Kanykei buries the hero in a kumbez. The tragic ending of the first part of the trilogy achieves realistic authenticity. Manas' dying testament speaks of tribal strife, the weakening of the power of the Kyrgyz people united by Manas. The birth of the son of Manas - Semetey already predetermines the revenge for the defeat of his father in the future. Thus arose the second poem, ideologically and plotly connected with 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.

Less than forty days after the death of Manas, Zhakyp begins to demand that Kanykey be given as a wife to one of Manas' half-brothers. Manas is replaced by his half-brother Kobesh, who oppresses Kanykei and seeks to destroy the baby Semetey. Kanykei is forced to flee with the baby to her relatives. Semetey grows, not knowing about his 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, with whom he was engaged even before birth, according to the promise of Manas. He raids Chinese territory and in single combat kills Konurbay, avenging him for the death of his father. Semetey is betrayed by Kanchoro, who has entered into an agreement with the enemy Kyyas. Having received a mortal wound from Kyyas, Semetey suddenly disappears. His devoted comrade-in-arms Kyulchoro is captured, and Aichurek becomes the prey of 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. The courageous heroes of the poem also become victims of injustice, but the perpetrators of their death are not foreign invaders, but internal enemies.

The third part of "Manas" - "Seytek" is devoted to the epic story about the struggle against internal enemies. It tells about the bogatyr Seitek, the grandson of Manas, and is a logical continuation of the previous parts. In this part, there is 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 Seitek epic is the following events: the upbringing of Seitek in the camp of the enemies of his father, who does not know about his origin, the maturation of Seitek and the disclosure 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 about Manas in the heroic life of his descendants.

Manasology

In philately

monuments

Influence

• Manas University is the name of a university in the city of Bishkek.
• Asteroid 3349 Manas was discovered by Soviet astronomer Nikolai Stepanovich Chernykh in 1979.
• Manas is an opera written by the composer Abdylas Maldybaev.
• Manas is a lake in China.
• Manas is a lake in the Altai Mountains.

Notes

Links

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

The epic "Manas" is a heroic narrative based on the legends of the Kyrgyz people, which were passed down from generation to generation.

Brief description of the epic

home story line epic - the struggle of the Kirghiz for independence from external invaders. Manas describes semi-real events that took place in the history of the Kyrgyz people.

The epic "Manas" has become a harmonious symbiosis historical facts and mythological beliefs of the inhabitants of Kyrgyzstan. Thanks to this monumental folklore work, we have an idea about the life, way of life, traditions and customs of the Kyrgyz in ancient times.

For example, Manas describes very vividly that in a moment of acute danger from the invaders, women abandoned their household chores and, along with men, heroically defended their homeland.

The history of the epic

For many centuries, the epic was passed from mouth to mouth by storytellers, people who bit by bit collected and supplemented it. It should be noted that due to the colossal volumes, the epic was transmitted only in certain blocks.

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

The epic begins with a story about the birth of the life of the hero Manas. Even in his youth, Manas, together with his father, participated in a heroic confrontation with the Chinese and Kalmyks, for which he received the respect and love of his people.

After the holy Khyzr appeared to the hero, he decided to convert to Islam, and together with his family moved to live in the expanses of Central Asia. In the second part of the epic, the events that happened to the Kyrgyz people are described during the time when Manas lived in other lands.

The cruel Chinese invaded their lands and placed in the dungeons the friends of the protagonist, 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 the Afghan Khan, Manas leaves with a hermit who helps him to know the highest wisdom of life.

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

However, along with the death of the hero, his heroism is reflected in the courageous deeds of his children and grandchildren, who became worthy successors of Manas.

Academician B. M. Yunusaliev. (1913–1970). KYRGYZ HEROIC EPOS "MANAS"

The Kyrgyz people have the right to be proud of the richness and diversity of oral poetic creativity, the peak of which is the epic "Manas". Unlike the epics of many other nations, "Manas" is composed from beginning to end in verse, which once again testifies to the special respect of the Kyrgyz for the art of versification.

The epic consists of half a million poetic lines and exceeds in volume all known world epics: twenty times the Iliad and the Odyssey, five times the Shahnameh, more than two times the Mahabharata.

The grandiosity of the epic "Manas" is one of the distinguishing features of the epic creativity of the Kyrgyz. It is explained by a number of significant circumstances, and, above all, by the uniqueness of the history of the people. The Kyrgyz, being one of ancient peoples Central Asia, throughout its centuries-old history, was attacked by the powerful conquerors of Asia: the Khitan (Kara-Kitai) at the end of the 10th century, the Mongols in the 13th century, the Dzungars (Kalmyks) in the 16th-18th centuries. Under their blows, many state associations and tribal unions fell, they exterminated entire peoples, their names disappeared from the pages of history. Only the strength of resistance, perseverance and heroism could save the Kyrgyz from complete annihilation. Each battle abounded with feats. Courage and heroism became the subject of worship, the theme of chanting. From here heroic character Kyrgyz epic poems and the epic "Manas".

as one of the oldest Kyrgyz epics"Manas" is the most complete and widest artistic representation of the centuries-old struggle of the Kyrgyz people for their independence, for justice and a happy life.

In the absence of recorded history and written literature, the epic reflects the life of the Kyrgyz people, their ethnic composition, economy, life, customs, mores, aesthetic tastes, ethical norms, his judgments about human dignity and vices, ideas about nature, religious prejudices, language.

To the epic as to the most popular work gradually attracted similar ideological content independent fairy tales, legends, epics, poems. There is reason to assume that such episodes of the epic as "Commemoration for Koketey", "The Story of Almambet" and others once existed as independent works.

Many Central Asian peoples have common epics: Uzbeks, Kazakhs, Karakalpaks - "Alpamysh", Kazakhs, Turkmens, Uzbeks, Tajiks - "Ker-Ogly", etc. "Manas" exists only among the Kyrgyz. Since the presence or absence of common epics is associated with the commonality or absence of cultural, historical and geographical conditions during the period of the emergence and existence of epics, it can be concluded that the formation of the epic among the Kyrgyz took place in other geographical and historical conditions than in Central Asia. Events about ancient periods the history of the Kyrgyz people confirm this. So, in the epic, some characteristic features of the ancient social formation - military democracy (the equality of members of the squad in the distribution of military trophies, the election of military leaders-khans, etc.) can be traced.

The names of localities, the names of peoples and tribes, are of an archaic nature. proper names of people. The structure of the epic verse is also archaic. By the way, the antiquity of the epic is confirmed in historical information contained in "Majmu at-Tawarikh" - a written monument early XVI century, where the story of the heroic deeds of young Manas is considered in connection with the events of the second half of XIV V.

It is possible that it was originally created and existed in the form of a small prose tale about the heroic deeds of people who heroically saved the people from extermination. Gradually, talented storytellers turned it into an epic song, which then, through the efforts of each generation, grew into a large poem that included new historical events, new characters, becoming more and more complicated in its plot construction.

The gradual development of the epic led to its cyclization. Each generation of bogatyrs: Manas, his son Semetey, grandson Seytek - are dedicated to plot-related poems. The first part of the trilogy is dedicated to the legendary Manas, the central figure of the epic. It is based on real events from more than early history Kyrgyz - from the period of military democracy to the patriarchal-feudal society. The described events took place mainly on the territory from the Yenisei through the Altai, Khangai to Central Asia. Therefore, we can say that the first part of the epic covers almost the entire centuries-old pre-Tienshan history of the people.

It must be assumed that initially the epic existed without cyclization, but had a tragic ending - in the finale of the "Long March" almost everyone dies in an unequal battle goodies. The treacherous Konurbay mortally wounds Manas. But the listeners did not want to put up with such an ending. Then the second part of the poem was created, dedicated to describing the life and exploits of the second generation of heroes - the son of Manas Semetey and his associates, who repeat the exploits of their fathers and achieve victory over foreign invaders.

The historical background of the poem "Semetey" corresponds approximately to the period of the Dzungarian invasion (XVI-XVIII centuries). The action takes place within Central Asia. Favorite heroes also fall victim to injustice; however, the culprits of their death are not foreign invaders, but internal enemies - traitors, usurpers who have become despots of their people.

Life demanded the continuation of the struggle with internal enemies. This is the subject of the third part of the trilogy - the poem "Seytek". This is where the restoration of justice and freedom comes to an end. It is in this, in the lofty noble goal - the defense of the homeland from foreign invaders and the deliverance of the people from the yoke of despots - that is the main idea of ​​the Manas trilogy.

The first part of the trilogy - the poem "Manas" - begins with a description of the terrible national disaster that resulted from the treacherous attack of the Chinese, led by Alooke Khan, on the country of the Kyrgyz. The people are dispersed different countries light, ruined, plundered, endures all sorts of humiliations. At such a critical moment, in the family of the elderly and childless Dzhakip, exiled from his native places to the distant Altai to hostile Kalmyks, an extraordinary child is born, who grows by leaps and bounds, pouring with supernatural strength. The quickly spreading news of the birth of a hero horrifies both the Kalmyks, who mocked the Kyrgyz in Altai, and the Chinese, who expelled the Kyrgyz from their native land of Ala-Too. In order to deal with the future formidable enemy, the Chinese and Kalmyks undertake repeated attacks, but they are successfully repelled by the squad of young Manas, who rallied loyal comrades around him (“kyrk choro” - forty warriors). The invasion of the aggressors forces the Kyrgyz tribes to unite around the hero Manas, who is elected leader of the 40-tribal Kyrgyz people.

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

The Kyrgyz again occupy their lands in the Tien Shan and Altai as a result of the victory over the troops of Tekes Khan, who blocked the path from Altai to Ala-Too; Akhunbeshim Khan, who took possession of the Chui and Issyk-Kul valleys; Alooke Khan, who expelled the Kyrgyz from Ala-Too and Alay; Shooruk Khan - a native of Afghanistan. The most difficult and longest was the war against the Chinese troops led by Konurbai (“Long March”), from where Manas returns mortally wounded.

The entire first part of the epic is a description of small and big wars(hikes). Of course, it also contains episodes that tell about peaceful life.

The most peaceful, it would seem, should be the episode "Marriage to Kanykey", however, here the heroic style of narration is strictly maintained. Manas arrives to the bride, accompanied by his squad. Non-compliance by Manas traditional custom when meeting with the bride, it causes feigned coldness on her part, and the rudeness of the groom makes her inflict a wound on him. The behavior of the bride brings Manas out of patience. He orders the combatants to attack the city, to punish all its inhabitants, especially the bride and her parents. Warriors are ready to attack. But the sage Bakai offers the combatants to create only the appearance of an invasion.

Relatives of Manas - kyozkamans - do not care about the interests of the people. Blind envy pushes them to crime: they conspire, poison Manas and seize power in Talas. Only the wise Kanykei was able to heal Manas. He restores order in Talas and punishes the intruders.

The heroic style is also strictly maintained in the episode "Wake for Koketei". This style corresponds to the scenes of arrival at the wake of the khans different peoples and tribes with their numerous armies; belt wrestling (kuresh) between the illustrious heroes Koshoi and Joloy, defending the honor of their people. Manas emerged victorious in the jamba (gold ingot) shooting tournament, which required high skill of a warrior. The contest between Manas and Konurbay at the peaks was essentially a single combat between the leaders of the two hostile sides. The grief of the defeated Konurbay is boundless, and he secretly prepares his army to plunder the Kyrgyz.

At the end of the commemoration, the most interesting and popular view sports - horse racing. And here, despite the barriers and obstacles arranged by Konurbay, Manas's Akkula comes first to the finish line. Unable to bear the shame of defeat in all competitions, the Chinese and Kalmyks, led by Konurbai, Dzholoi and Alooke, rob the Kyrgyz and steal herds.

The episode "The Great March" on the Chinese capital of Beijing, in comparison with the episodes of other campaigns, is the largest in volume and the most valuable in artistic terms. Here the heroes find themselves in various conditions of a long campaign and fierce battles, where their stamina, devotion, courage are tested, their positive and negative traits character. Nature, its fauna and flora are colorfully presented; the episode is not devoid of fantasy and elements of mythology. Battle scenes distinguished by the refinement and perfection of the verse. The main characters are in the spotlight: Manas and his closest assistants - Almambet, Syrgak, Chubak, Bakai. Their war horses, fabulous weapons, have their due role, but in the end, victory is on the side of those who have powerful physical strength. The opponents of Manas are no less strong, but they are insidious and treacherous, sometimes gaining the upper hand in single combat. In the end, they are defeated. The capital of the Chinese, Beijing, has been conquered. According to the version of S. Karalaev, the Kyrgyz achieved a complete victory at the cost of the lives of many of the best heroes - Almambet, Syrgak, Chubak, and Manas himself returns seriously wounded to Talas, where he soon dies.

Kanykei, who remained a widow with a baby Semetey, erects a mausoleum for her husband. This ends the first part of the epic. From beginning to end, the heroic style is strictly sustained in it, which corresponds to the main idea of ​​the poem - the struggle for the unification of the Kyrgyz tribes, for their independence and freedom.

In the early stages of the development of society, in the era when the epic arose, wars were very destructive, so many peoples and tribes, quite numerous and strong, completely disappeared over time. And, if the Kyrgyz have survived as a people for more than two thousand years, despite constant clashes with the Uighurs, the Chinese, the Genghis Khan hordes, the Jungars, this is due to their solidarity, courage and love of freedom. The chanting of courage and courage in the struggle for freedom and independence corresponded to the spirit of the people. This is what can explain the heroic pathos of the epic, its centuries-old existence, its popularity.

The death of a beloved hero, the tragic end of the poem did not suit the listeners. The legend should have continued, especially since there was a reason for this: the main rival of Manas, the insidious instigator of all bloody clashes, Konurbay, escaped in the "Long March" by flight.

The beginning of the poem "Semetey" is tragic. Power is usurped by envious relatives Abyke and Köbösh, who destroy everything that reminds of Manas, care only about their well-being, and rob the people. The fate of the surviving heroes of the first part of the trilogy is pitiful: the sage Bakai is turned into a slave, the grandmother of Chiyyrdy - the mother of Manas and Kanykey, disguised as beggars, run to Kanykey's parents, saving the life of Semetey. His childhood is spent sibling mothers in the kingdom of Temir Khan are unaware of their parents and homeland. The childhood years of Semetheus are less rich in exploits than the childhood years of Manas, but he is strong enough, he learns the art of fighting and winning. At the age of fourteen, the future hero learns about his parents and his native people, suffering under the yoke of usurpers.

Returning to Talas, Semetey, with the help of the people, cracked down on his opponents and seized power. He again unites the disparate tribes and establishes peace. There is a slight respite.

Envious Semetey: his distant relative Chinkozho and his friend Toltoy - decided to attack the capital of Akhun Khan in order to take possession of his daughter, the beautiful Aichurek, before whose birth, father and Manas declared themselves matchmakers. Enemies besieged the city, Akhun Khan was forced to ask for a two-month period to prepare the bride. Meanwhile, Aichurek, having turned into a white swan, flies around all over the world in search of a worthy groom who would punish the rapists who brought suffering to the inhabitants of her city. From the height of heaven, she examines the famous heroes of all peoples and lands, assessing each with female observation. But there is no hero more beautiful and stronger than Semetey, there is no place on earth more picturesque than Talas. To captivate her lover, she kidnaps his beloved white gyrfalcon Akshumkar.

The description of the meeting of the bride and groom is replete with ethnographic details. Scenes of youth games are full of jokes, enthusiasm and humor. However, in order to become spouses, love alone is not enough: you need to defeat the rapist who demands the hand of Aichurek.

A long and stubborn struggle with an innumerable enemy army ends with the victory of Semetey. Again, feasts, games, wedding ceremonies are arranged in front of the audience.

Semetey won the hand of the charming Aichurek. Quiet began peaceful life. But the ethical norms of the time require the new generation of heroes to take revenge on those who are guilty of the unjust death of their fathers.

Semetey's campaign against Beijin and the fight against the treacherous Konurbay, who was also preparing to attack the Kyrgyz, in many respects resembles not only the plot, but also the details of the "Long March" from the first part of the trilogy. Neither the fabulous physical strength possessed by Semetey and his closest associate Kulchoro, nor magic - nothing could defeat the invulnerable Konurbai. In the end, the Chinese hero was defeated, succumbing to the cunning of Kulchoro.

After returning to Talas, Semetey himself, in the fight against the envious Kyyaz Khan, becomes a victim of treason on the part of Kanchoro, who holds a grudge against him. The traitors become rulers. Aichurek was forcibly taken away by Kyyaz Khan: they were shackled and shared the fate of the slaves Kanykey, Bakai, Kulchoro.

Such a sad finale of the poem "Semetey" did not answer folk spirit, and over time, the third genealogical cycle is created - a poem about Seitek, the grandson of Manas. Her main theme is the struggle of heroes against internal enemies - traitors and despots, who have seized power in an unfair way and ruthlessly oppress the people.

In Talas, the Kyrgyz languish under the yoke of the traitor Kanchoro and yearn for liberation, and in another kingdom, in the country of Kyyaz Khan, Seitek is born - the future hero of the poem. Clever Aichurek manages to save the child by cunning from Kyyaz Khan's attempts to kill him. Seitek, who grew up among shepherds, learns about his family tree, about his homeland, the fate of his parents and true friends. Seiteku manages to cure the paralyzed hero Kulchoro. With him, he makes a trip to Talas and, with the support of the people, overthrows Kanchoro. So, the traitor and despot is punished, freedom is returned to the people, justice has triumphed.

It would seem that this should be the end of the epic. However, it has a different continuation for different storytellers.

S. Karalaev, from whom all three parts of the epic are recorded, the son of Dzhelmoguz attacks the Kyrgyz.

The narrator Sh. Rysmendeev, who also dictated all three parts of the epic to Talas, makes a trip not to the mythological Sary-bay, but to a very real figure - the son of the famous Konurbay named Kuyaly. The plot scheme of each cycle outlined above is typical for all known variants epic and constitutes its main plot. However, comparing the variants recorded from the words of different narrators, it is not difficult to notice some thematic and plot discrepancies.

So, only the narrator Sagymbay Orozbakov has Manas's trips to the North and West, only Sayakbay Karalayev has Chubak's pilgrimage to Mecca. Sometimes the well-known motive for the unification of the Kyrgyz tribes is replaced by the motive for the unification of the Turkic tribes.

In the epic "Manas" traces of the ancient Tengrian beliefs of the Kyrgyz can be traced. So, the main characters before the campaigns swear, worshiping heaven and earth.

Who will change the oath

Let the clear sky punish him

Let the earth punish him

Vegetated.

Sometimes the object of worship is military weapon or fire:

Let Akkelte's bullet punish

Let the fuse of the wick punish.

Of course, Islam also found its reflection, although the Islamization of the epic has, it must be said, a superficial character, it is noticeable most of all in the motivations for actions. Thus, one of the main reasons for Almambet's departure from China was his acceptance of Islam.

Of course, Islamic motifs were introduced into the Manas epic by storytellers of later centuries.

In any variant positive characters: Manas, Almambet, Bakai, Kanykey, Syrgak, Chubak, Semetey, Seitek, Kulchoro - are endowed with the features of real heroes - boundless devotion to their people, stamina, endurance, courage, resourcefulness, readiness to sacrifice life in the interests of the motherland. These immortal qualities of a patriot are manifested by the heroes not in words, but in deeds and actions in different situations under the most tragic circumstances.

Heroic epic"Manas" is also precious because the events described in it have a real basis. They reflect the history of the formation of the Kyrgyz people from clans and tribes, as evidenced by the lines transmitted by Manas:

I made a cow out of white deer.

From the mixed tribes he made a people.

The events that decided the fate of the Kyrgyz people were vividly reflected in the epic. The mysterious names of people, names of cities, countries, peoples found in it reflect certain events of various stages in the history of the people. The central battle episode "The Great March" on Beijin recalls the victory of the Kyrgyz in the 9th century. over the Uighurs with the capture of their cities, including Beitin (or Beizhen), returned back only at the end of the 10th century.

If we take into account the rethinking of events and names characteristic of oral folk art, then the main enemies of the Kyrgyz people named in the epic either by the Chinese or Kalmyks: Alooke, Joloy, Esenkhan - are most likely prototypes real personalities whose names are found in chronicles. For example, Esenkhan (Esentaiji in Kalmyk) led the Dzungarian (Kalmyk) army in the 15th century. Alyaku led the Dzungar invasion in the 17th century, and Blue (the initial Kyrgyz "j" corresponds to "e" in other Turkic languages) was the leader of the Kidan (Kara-Chinese) troops - tribes Mongolian origin, moving from Northern China and first defeating the Kyrgyz state at the end of the 10th century, and then conquering the entire Central and Central Asia from the Yenisei to Talas in the XII century.

In direct connection with the names of individuals, one should also consider the names of the peoples that appear in the epic as invaders (China, Kalmak, Manchu). Bloody clashes with them are forever preserved in the memory of the Kyrgyz.

On the other hand, many peoples and tribes were named with whom the Kyrgyz were in friendly relations and jointly opposed the invaders and oppressors. As allies, the epic mentions Oirots, shoulder straps, Noiguts, Katagans, Kypchaks, Argyns, Dzhedygers and others who later entered ethnic groups Kazakhs, Uzbeks, Mongols, Tajiks.

It must be assumed that the positive characters of the epic also have their prototypes, whose names the people carefully preserved in the epic, which replaced written literature and annals for many centuries. There are many fantastic characters in "Manas": the "mountain-shifting" giant Madykan; similar to the Cyclops in Homer's Odyssey, the one-eyed Mulgun, who has only one weak spot - the pupil; sentinel animals; winged tulpar horses speaking human. Many miracles take place here: the transformation of Aichurek into a swan, the change in the weather at the request of Almambet, etc., hyperbolism is maintained: a myriad of troops can move without a halt for 40 days; hundreds of thousands of heads of cattle can be driven as a bride price, and in addition to them, countless wild animals; one hero can cope with hundreds and even thousands of enemy soldiers, etc. However, fantasy and hyperbolism serve artistic medium to create immortal images real people who gave their lives for the freedom and independence of their people. The listeners of the epic find true pleasure not in its fantasy, but in the vitality and realism of the ideas and aspirations of the heroes.

Manas in the first part of the trilogy collective image. He is endowed with all the features of an ideal hero, the leader of the troops of the people's squad. All are subordinated to the outline of his image. compositional elements epos: situation, motives, intrigues, etc. The names of the most powerful and terrible animals serve as epithets for it: arstan (lion), kablan (leopard), syrttan (hyena), kyokdzhal (grey-maned wolf). Despite the later desire of the narrators to give the image of Manas some features of the feudal ruler - Khan, in the main thematically and plot-related episodes, he remains truly folk hero deserving love and glory for courage and courage in the fight against the enemies of the motherland. In all clashes with the enemy army, victory is ensured by the personal participation of Manas as an ordinary warrior-hero. Genuine Manas is not jealous of power, therefore, in the great campaign against Beijin, he passes the baton of the commander-in-chief to the sage Bakai, and then to the hero Almambet.

Secondary characters in the epic serve as if to enhance the image of the main character. The greatness of Manas is supported by his legendary companions - forty warriors ("kyrk choro"). The most famous of them are the wise elders-bogatyrs Koshoy and Bakai, the youth: Almambet, Chubak, Syrgak, etc. They are also distinguished by their powerful physical strength and courage, soldered by friendship and mutual assistance in battle. For each of them, Manas is an ideal, honor and glory, his name serves as their battle cry.

Each of the characters is endowed with certain qualities. Manas is the owner of the incomparable physical strength, cold-blooded, great strategist; Bakai is a sage and hero, the best adviser of Manas. Almambet is a Chinese by origin, an extraordinary hero, the owner of the secrets of nature. Syrgak is equal in strength to Almambet, brave, hardy, dexterous. The Manasov squad "kyrk choro" is capable of hitting any numerically superior enemy.

The characterization of negative characters also serves to exalt the protagonist. The image of Manas is opposed by the image of his main opponent - Konurbay, strong, but treacherous and envious. Joloy is unsophisticated, but has inexhaustible power.

There are also unforgettable images of women in the epic. The main character's wife, Kanykei, is especially charming. She is not only a mother who brings up honesty and boundless love for the motherland in her son, but also a selfless woman who is ready to make sacrifices in the name of the interests of the people. She is a hard worker, a skilled craftswoman, under whose guidance the women sewed impenetrable equipment for their warriors. She heals Manas from a mortal wound, saves him when he, wounded by a traitor, was left alone on the battlefield. She is the wise adviser of Manas.

There is much in common between the characters of the first and second generations. The image of Semetey as a hero compared to the image of Manas is less colorful, but his love for the Motherland, patriotism are recreated very colorfully. Here are the experiences of a young man separated from his people, and his struggle with foreign invaders, and mortal battles with traitors to the motherland. In "Semetey" the image of grandmother Chiyyrda - the mother of Manas, the image of the old sage Bakai continues to develop. At the same time, new types of heroes appear. Aichurek, with her romanticism and patriotism, is opposed by Chachikey, an ambitious traitor. The image of Kulchoro in many ways resembles the image of his father Almambet. Kulchoro is opposed to the touchy and selfish Kanchoro, who becomes a traitor and traitor. At the end of the second and beginning of the third poem, he appears as a usurper, despot, ruthless oppressor of the people. In the poem Seitek, the image of Kulchoro resembles the familiar image of the sage Bakai: he is both a powerful hero and a wise adviser of Seitek.

The protagonist of the third part of the trilogy - Seitek acts as a defender of the people from oppressors and despots, a fighter for justice. He seeks the unification of the Kyrgyz tribes, with his help a peaceful life begins.

At the end of the poem, the favorite heroes of the epic: Bakai, Kanykei, Semetey, Aichurek and Kulchoro - say goodbye to people and become invisible. Together with them, the white gyrfalcon Akshumkar, the dog Kumayik, the indefatigable horse of Semetey - Titoru disappear, beloved by Manas. In this regard, there is a legend among the people that they all still live, roam the earth, sometimes appear to the chosen ones, recalling the exploits of the fabulous heroes Manas and Semetey. This legend is a poetic embodiment of the people's belief in the immortality of the beloved characters of the Manas epic.

The poetic devices of the epic correspond to the heroic content and scale of its volume. Each episode, which is more often a thematic and plot-independent poem, is divided into songs-chapters. At the beginning of the chapter, we are dealing with a kind of introduction, a prelude of a semi-prosaic and recitative form (zhorgo sez), where alliteration or final rhyme is observed, but without the meter of the verse. Gradually zhorgo sez turns into a rhythmic verse, the number of syllables of which ranges from seven to nine, corresponding to the rhythm and melodious music characteristic of the epic. Each line, regardless of the fluctuation in the number of verses, is divided into two rhythmic groups, each of which has its own musical stress, which does not coincide with the expiratory stress. The first musical stress falls on the second syllable from the end of the first rhythmic group, and the second - on the first syllable of the second rhythmic group. This arrangement gives strict poetic symmetry to the entire poem. The rhythm of the verse is supported by the final rhyme, which can sometimes be replaced by the initial euphony - alliteration or assonance. Often rhymes are accompanied by alliteration or assonance. Sometimes we have a combination of all types of euphony, rarely observed in versification, along with the final rhyme, external and internal alliteration:

Kanatyn kaira kakkylap,

Kuyrugun kumga chapkylap…

The stanza has a different number of verses, most often it occurs in the form of a long tirade of the same rhyme, which provides the narrator of a grandiose work with the necessary pace of performance. Other forms of organization of verse structure (redif, anaphora, epiphora, etc.) are also used in the epic. When creating images, various artistic techniques. Heroes are drawn dynamically in direct actions, in struggle, in clashes with enemies.

Pictures of nature, meetings, battles, the psychological state of the characters are transmitted mainly through narration and serve as an additional means for portraiture.

A favorite technique for creating portraits is antithesis with the widespread use of epithets, including permanent ones. For example: “kan zhyttangan” - smelling of blood (Konurbay), “dan zhyttangan” - smelling of grain (to Joloy, a hint of his gluttony); “capillette sez tapkan, karatsgyda koz tapkan” (to Bakai) - who sees in the dark, finds a way out in a hopeless situation.

As for the style, along with the dominant heroic tone of presentation, there is a lyrical description of nature, and in the poem "Semetey" - love romance.

Depending on the content, common folk songs are also used in the epic. genre forms: kereez (testament) at the beginning of the episode “Wake for Koketey”, armand (song-complaint about fate) of Almambet during a quarrel with Chubak in the “Long March”, sanat - a song of philosophical content, etc.

Hyperbole prevails as a means of depicting characters and their actions. Hyperbolic dimensions surpass all known epic tricks. Here we are dealing with an extremely fabulous exaggeration.

The wide and always appropriate use of epithets, comparisons, metaphors, aphorisms and other expressive means of influence captivates the listener of Manas even more.

The language of the poem is available modern generation since the epic lived in the mouths of every generation. Its performers, being representatives of a certain dialect, spoke to the people in an understandable dialect.

Despite this, there is a lot of archaic in the vocabulary, which can serve as material for the restoration of ancient toponymy, ethnonymy and onomastics of the Kyrgyz people. The vocabulary of the epic reflects various changes in the cultural, economic and political relationships of the Kyrgyz with other peoples. In it you can find many words of Iranian and Arabic origin, words common to the languages ​​of the Central Asian peoples. The influence of the book language is also noticeable, especially in the version of Sagymbay Orozbakov, who was literate and showed a special interest in book information. The vocabulary of "Manas" is not without neologisms and Russianisms. For example: mammoth from the Russian "mammoth", ileker from the Russian "healer", zumrut from the Russian "emerald", etc. At the same time, each storyteller retains the features of his dialect.

The syntactic features of the language of the epic are associated with the grandiosity of its volume. To enhance the pace of presentation of poetic material as stylistic device long turns are widely used with strung participles, participles and introductory sentences sometimes in unusual combinations. Such a sentence may consist of three or more dozen lines. In the text of the epic there are typical for large in volume oral works separate violations of grammatical connection (anacoluf), caused by the need to preserve the size of the verse or rhyme.

In general, the language of the epic is expressive and figurative, rich in nuances, because they worked on polishing it. the best talents folk literature of previous eras. The epic "Manas", as the largest monument, which has absorbed all the best and valuable from the verbal and speech culture of the people, has played and is playing an invaluable role in the formation of the national language, in the convergence of its dialects, in polishing grammar rules, in enriching the vocabulary and phraseology of the national Kyrgyz literary language.

The historical and cultural significance of the Manas epic lies in the fact that over the centuries it has had a significant impact on the formation of aesthetic tastes and the national character of the Kyrgyz people. The epic instills in listeners (readers) a love for everything beautiful, sublime, a taste for art, poetry, music, the beauty of the human spirit, diligence, heroism, courage, patriotism, loyalty to a friend, love for real life, the beauty of nature. Therefore, it is no coincidence that the Manas epic serves as a source of inspiration for the masters of the Kyrgyz Soviet art in the creation of works of art.

Favorite images: Manas, Kanykei, Bakai, Almambet, Semetey, Kulchoro, Aichurek, Seitek and others are immortal primarily because they have such high moral qualities as boundless love for the motherland, honesty, courage, hatred of invaders, traitors. The heroic epic "Manas", due to its high artistry, deservedly occupies a worthy place on the shelf of world masterpieces of oral folk art.

1958

(Translated from Kyrgyz)