К Вопросу О Мифологических Элементах В Эпическом Фольклоре Якутов На Примере Прозаического Олонхо «Эр Соготох»

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Talıanova Eren M.

ESSA VI. Uluslararası Avrasya Sosyal Bilimler ve Sanat Sempozyumu, Ankara, Türkiye, 23 - 24 Mayıs 2025, ss.90-98, (Tam Metin Bildiri)

  • Yayın Türü: Bildiri / Tam Metin Bildiri
  • Basıldığı Şehir: Ankara
  • Basıldığı Ülke: Türkiye
  • Sayfa Sayıları: ss.90-98
  • Ankara Üniversitesi Adresli: Evet

Özet

The folklore of the Sakha people is a unique folk art that contains various genres of both fairy-tale and non-fairy-tale prose. The types of Yakut folklore, reflecting the historical and cultural development of the people, can be divided into "kepseen" (legends and myths), "algys" (good wishes), "chabyrgakh" (tongue twister), "toyuk" (a song with the extraction of guttural sounds), "osuokhai" (traditional circle dance), as well as fairy tales and riddles. A special place in the oral folk art of the Sakha people is occupied by the ancient epic art called "olonkho". The term "olonkho" is used to denote both the epic tradition as a whole and individual tales. The poems, which average 10,000-15,000 lines long, tell of the exploits and struggles of the heroes of the Aiyy tribe against the heroes of the Lower World, who personify treachery and evil. The epics are performed by folk storytellers - olonkhosuts. Among the Yakut epic tales, the central place is occupied by the cycle of the heroic epic of the Vilyui district about the military leader Er Sogotokh. Various versions of the work are known, performed by V.O. Karataev, A.S. Vasiliev, N.G. Tagrov and others. Olonkho "Er Sogotokh", like other epic tales, absorbed the ideas of the ancient Yakuts about the universe, their religious, moral, ethical, aesthetic views, and retained a large number of mythological motifs. The source of the study is the prose version of the olonkho "Er Sogotokh" of 1936, collected and translated by A.A. Popov in the literary adaptation of E.M. Tager. The aim of the study is to examine and analyze the following motives: supernatural birth, connection with the Upper World, mention of the deities of the Yakut pantheon, the world tree, meeting with the spirit-mistress of the sacred tree, the mythical locus of the "milk lake", as well as traces of the mythological complex of the cult of the Great Mother.