2. What is Manas epos?
Periods of Manas researches.
The time of constitution and development of the
epos
Problems of complex researches.
References & my questions…
3. It is an encyclopedia in which Kyrgyz and other
peoples’ histories are portrayed.
4. In the epos we can find information about
history, ethnography, culture, customs, language,
philosophy, pedagogy, geography, medicine, flora
and fauna, armory and so on and so forth of those
times.
"Manas is an encyclopedic collection of all Kyrgyz
myths, folktales, legends brought together in
time and centered around the hero Manas.” Chokan
Valikhanov(1835-1865).
5. For instance, it contains valuable information
about the believes of Kyrgyz people prior to
Muslim religion. A special attention require the
moments in which shamanism was depicted.
According to the lines, the cult took its roots from
south Siberia.
6. It is twenty times longer than the Homeric epics
Iliad (15693) and Odyssey (12110) taken together
and 2.5 times longer than the Indian epic
Mahabharata.
The epos not only the longest one, but also it
should be revered for its exceptionally poetic
language and rich content of historical events.
7. It is accepted by scientists
that researches of Manas epos
are divided into two periods:
the first is approximately
from middle age until 1917th,
The second is from
1918th and until
these days.
8. Arabian author, traveler, and at the same time doctor,
Tahir Al-Marvazi at the beginning of 12th century wrote
that kyrgyz rulers had their own narrators and
singers, who entertained their rulers at night times
with songs and tellings accompanied by stringed
instrument (might be komuz). This was the first
written mention about kyrgyz performers of folklore
product.
Another written source, which tells about Manas epos
directly, is “Madjmu at-tavarih” (collection of history)
written by Saif ad-din Ahsikenti in Tajik language. The
book was finished after the death of the author by his
son Nur Muhammad. Generally, the material is dated
to 1503.
9. First Russian little material about Manas epos was
written by Mayor G. Franel (1849). He wrote that
kyrgyz considered themselves as offsprings of nogois.
The first official publication of Manas epos was in 1885
by V.V. Rodlov
Chokon Chingisovich Valihanov (1835-1865) was
Kazakh universal scientist. He first got acquainted
with kyrgyz in 1856, and took down some episodes of
the epos, “Funeral repast of Koketei”. His work about
kyrgyz was published only in 1904.
10. The first voice recording of Manas epos was done in
1903 by Russian artist B.V. Smirnov. He also draw
Kenje Kara, who was the first drawn Manas teller. The
version of Kenje Kara has its special features
Another written episode done by Hungarian
orientalist G. Almashi. There is no date when he took
that, but that was the only version in which Manas
said goodbye to Semetey.
11. Belek Soltonoev (1878-1938) was on of the first
Kyrgyz scientists who studied Manas epos.
Vasiliy Vladimerovich Bartold (1869-1930) thought
that the fight between Kyrgyz and Djungar
feudals (15-18 A.D.) left significant trace on Kyrgyz
epos. At that time, he wrote that the formation of
the epos was not finished yet, and to some
episodes of the epos, some things were added or
changed by manasches depending on
auditoriums.
12. Saul Matveevich Abramzon (1905-1977) did great
and complex ethnographic researches of Kyrgyz
nation.
He compared some characters of Manas and
Djangar (Kalmak people’s) eposes. Kangurbai with
Hongor, epic Joloi and real Sholoi who was a lord of
Mongol tribe in 14-16 centuries. He sugested that
Manas epos should be studied with other South
Siberian and, Central Asian folklores, and with
Mongol-oirat, Saiano-Altay eposes. During his
working period, he could create methods of
working with oral creating.
13. Aleksandr Natanovich Bernshtam (1910-1956) is mostly
known as historian and archeologist. He wrote around
10 books about Manas epos and saw the epos as
historical resource.
The scientist tried to connect the content of the epos
with two uprisings of 8-9 A.D and 18-19 A.D. But, he
confessed that historic moments between two stages of
uprisings might be added to the epos.
According to Bernshtam the name Manas came from
Syrian language meaning teacher, leader (вождь). He
explained it with the spread of Manichaeism in Central
Asia in the middle of 8th century
14. Nowadays there is no concrete date of the
origination of the epos. But, we can talk about the
development of Manas epos.
For the basis and nuclear of the epos Kyrgyz
nation might took their relationship with the
Kara-Kitays, in 10-12 centuries. And, with this
chronology, we can link the 1000th year of the
existence of the epos, which was celebrated in
1995. But, 10-12 centuries’ chronology is relative
dating.
15. It deserves mentioning that in other Turkic-
mongolian folklores of Siberia there always was
information about Kyrgyz nation and that is why
it is a goal to conduct comparative research of
Manas epos with all other eposes of Turkic-
mongolian people and 60 local versions of the
epos.
16. Chokon Valihanov, in his “Notes about kyrgyzes”,
wrote that Kyrgyz eposes, including Manas,
referred to “Golden Horde” period. Indeed, in
Manas epos the events of “Golden Horde” take
place, 8-9 centuries.
According to Rodlov the epos was founded during
9-10th A.D.
17. If we consider B. Soltonoev’s researches, scientist
suggested looking for traces of the epos in 9 main
historical events from 210 B.C. The historical
events could be portrayed in the epos.
First - event happened in 210 B.C. when kyrgyz
state (Gian-Guns) was destroyed by Guns
(гунны).
Second – break-up of Guns, 1 A.D.
Third – supremacy of Turkic-Oguzes in Altay, 6-8
A.D.
18. fourth – invasion of Arabs to Middle- Asia in
8th century.
Fifth – invasion of Karahanids to Middle-Asia.
Sixth – the period of Great-Power of Kyrgyzes
and its break-up (9.A.D.).
Seventh – invasion of Karat-Kitays to Middle
Asia.
Eighth – epoch of Timur.
Ninth – aggression of oirats to Middle Asian
peoples.
19. M.O. Auezov and P.Falev suggested that it worth
learning the epos via orhon-runic inscriptions.
Auezov even told that the epos showed concrete
date, when Bei-Teyin was conquered by Kyrgyz
people (against Uighurs), and the commander of
that battled died in 847.
20. In 15-17 centuries historical-political theme of the
epos was determined: struggle of kyrgyz people
with Kitay and Kalmak peoples and the role of
Manas as a leader in that battles.
From 17th to 19th centuries new layer was added to
the epos – Islamization.
21. Most scholars, including K.A. Rahmatulin, B.
Unusaliev, think that the formation of Manas
epos was during 9-10 and 10-12 A.D, Altay period
when Kyrgyz people was fighting with Kara-
Kitays.
22. According to I.S. Sherstyk nucleus of the epic was
founded during 6-10 centuries. He aslo suggested
that the historical events of Barsbek time was
taken to the epos. Defeat of Barsbek from Kok-
Turks, in 711. Victory of Kyrgyz people over
Uighurs in 9th A.D. and defeat from Kara-Kitays in
10th A.D.
23. Summarizing the epos chronologically, we can
divide its epic events, development, its layers to 7
periods.
Hun (220 B.C – 2 A.D.) and Gunn (2-4 A.D.) periods
Old- Turkic and Kyrgyz periods (6-9 A.D.)
Kara-Kitay and Karahanid periods (10-12 A.D.)
Mongolian period (13 A.D.)
Golden-Horde and other kingdom’s periods (14-16
A.D.)
Djungarsk or Oirot-Kalmik period (15-18 A.D.)
Late layers (19-20 A.D.)
24. Only folklore researchers have learned the epos more
precisely than other representatives of different
sciences.
There are several vital issues on epos learning:
1. There are few works devoted to epos tellers, to their
ability to tell thus much information at once.
2. Geographic works also need to be done, it is
important to map all toponyms from the eposes. For
instance epos Djangar was taken down in Sin Sian,
China, Mongolia, Buriatia, Tuva, and in Kyrgyzstan. But
there is no such work about Manas epos.
25. 3. There are few or almost no works and publishes
of full academic versions of Manas epos. All
versions of the epos are printed in shortened forms.
It is better not to shorten some episodes, for
comprehensive research, besides repeated ones.
For instance, erotic subjects are always eliminated
even for scientists.
4. Manas and other eposes contain wealthy lexical
material, in Manas epos, we can meet words from at
least 5 languages.
26. 5. In Sagymbaev’s version of the epos we can read
more than 120 ethnicities, but not all of them were
explored. Researches on those ethnicities will give
us information about kyrgyz’s relationships with
other people of that time. For instance we still do
not have enough information about kara tulo,
barang, ayat, sakalat, subun, taiyp etc.
6. Studying the toponyms or epic geography of the
Manas epos can be significant to define settlings of
those nations.
27. 7. Often, we mostly know about main characters of
eposes, that is why anthroponomical researches of
other characters must be done.
8. To be right as much as possible when studying
any source, it is very vital to open such centers
where eposes will be researched together by a group
of divers scholars such as
folklorists, philologists, historians, ethnographers,
philosophers etc. Such work would eliminate the
absence of a coordination among specialists.
28. “Manas” – historic-cultural monument of Kyrgyz
people. I.B. Moldobaev, 1995.
The Kyrgyz Epic Manas
http://www.silkroadfoundation.org/folklore/manas/ma
nasintro.html
29. 1. Who are these people?
2. How many versions are there of
Manas epos nowadays?
3. How many main historical
events, which are portrayed in the
epos, do you know?
30. Thanks for
Your
attention!!!
Questions &
additions???
