researches of manas epos

Suiunbekov Almazbek, NGA, AUCAMarch 27,2013

Researches of

“Manas epos”

Content: What is Manas epos?

Periods of Manas researches.

The time of constitution and development of the epos

Problems of complex researches.

References & my questions…

What is Manas epos?It is an encyclopedia in which Kyrgyz and

other peoples’ histories are portrayed.

What is Manas epos?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).

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.

What is Manas epos?

What is Manas epos?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.

It is accepted by scientists that researches of Manas epos are divided into two periods: the first is approximately from middle age until 1917th,

Periods of Manas researches.

The second is from 1918th and until these days.

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.

First period:

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.

First period:

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.

First period:

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.

Second period:

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.

Second period:

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

Second period:

The time of constitution and development of the Manas epos

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.

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.


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.


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.


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.


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.


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.


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.


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.


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.)


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.


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.


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.


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.


“Manas” – historic-cultural monument of Kyrgyz people. I.B. Moldobaev, 1995.

The Kyrgyz Epic Manashttp://www.silkroadfoundation.org/folklore/manas/manasintro.html

References:

http://www.silkroadfoundation.org/folklore/manas/manasintro.html

http://www.silkroadfoundation.org/folklore/manas/manasintro.html

2. How many versions are there of Manas epos nowadays?

1. Who are these people?

3. How many main historical events, which are portrayed in the epos, do you know?

Thanks for Your

attention!!!

Questions &

additions???

researches of manas epos

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