The heroes of the epics personify entire nations (Achilles, Odysseus), and their fate is the fate of the entire people and state. A hero is always strong by the strength of his people, personifies both the best and the worst in his people. An epic hero is a link between an individual and all of humanity. The hero of Homer's poems lives in a special world where the concepts "all" and "everyone" mean the same thing.
Artistic epics are based on majestic heroics. The heroes of the epic are a special hero, "replacing a whole army", his fate is the fate of society and the state (a monumental picture of the world). The hero in the epic is the clan and the person, but he carries in himself, as it were, the whole epic humanity.
In the Homeric epic between man and mankind there is a connecting link - epic hero. A person turns out to be a hero because he is devoid of small egoistic traits, but he is always both internally and externally connected with the life of the people and the cause of the people. He is courageous in terms of fortitude (as scientists say "morally unproblematic"). He is stoic about everything, he understands perfectly well that he is mortal, that everything depends on fate. But at the same time he enjoys life, accepts his death calmly. He can be victorious or defeated, strong or powerless, he can love and hate - in a word, he can have various properties of the human personality, but all this on one condition: he must be one with the life of the whole people and the whole tribe.
The epic hero is by no means the one who is deprived of his personal psychology, but this psychology, in its essence, should be in him of the whole people. This makes him the hero of the monumental epic.
Also, all heroes are created according to a certain principle: they have the same number of qualities - epic valor, but they are developed in different ways. These "valours" are given to the hero from birth and can be developed throughout his life.
Hector - the bravest leader of the Trojan army, the son of Priam and Hecuba.
Homer's Hector: selflessly to his people his leader, a fiery patriot and a fearless soldier, a naive, indecisive and not always successful commander, an overly arrogant, boastful person, a gentle family man, a hero who knows his fatal destiny and, nevertheless, openly goes into battle .
Hector is a special hero. Sometimes it seems that he fights alone, because when describing battle scenes, he seems to replace the whole army (as well as Achilles).
“That sometimes from the courts, between the ditch and the wall, the space
Everything was filled with both horses and howling crowd́ mi
The terribly oppressed Danae: he pressed them, like Ares,
Hector mighty when he gave him the glory of Kronion.
He would destroy with fierce fire even their ships by the sea ... "
Odysseus- "a cunning husband"; a hero known for his intelligence, cunning, diplomacy, oratory.
Homer's Odysseus: a man who can get out of any difficult situation. First of all, Odysseus is very devoted to the interests of his homeland and cannot forget it for 20 years. The second feature, without which Odysseus is unthinkable, is his incredible and inhuman cruelty. Adding to this his constant bravery, courage in both small and big things, fearlessness before death, inexhaustible tolerance and eternal suffering, it must be recognized that this Homeric character is far from any boring monotony and is full of the deepest contradictions. In adventures, he is helped not so much by military prowess as by dexterity, resourcefulness and resourcefulness.
Heinrich Schliemann was born in 1822 in Germany in the family of a poor pastor. On his seventh birthday, he received a colorful encyclopedia of myths and after that he declared that he would find Troy. He doesn't get an education. The history of his youth is very turbulent: he is hired on a schooner as a cabin boy, the schooner is shipwrecked, Schliemann ends up on a desert island. At the age of 19, he gets to Amsterdam and gets a job there as a petty clerk. Turns out. That he is very receptive to languages, so he soon goes to St. Petersburg, opens his own business - the supply of bread to Europe. In 1864, he closes his business, and uses all the money to open Troy. He travels to places where she could be. The entire scientific world carried out excavations in Bunarbashi in Turkey. But Schliemann was guided by the Homeric texts, where it was said that the Trojans could go to the sea several times a day. Bunarbashi was too far from the sea. Schliemann found Cape Hisarlik and found out that the real reason for the Trojan War was the economy - the Trojans charged too much to pass through the strait. Schliemann conducted excavations in his own way - he did not excavate layer by layer, but excavated all the layers at once. At the very bottom (layer 3A) he found gold. But he was afraid that his unprofessional workers would plunder him, so he ordered them to go to celebrate, and he and his wife dragged the gold into the tent. Most of all, Schliemann wanted to return Greece to its former greatness, respectively, and this gold, which he considered the treasure of King Priam. But according to the laws, the treasure belonged to Turkey. Therefore, his wife, the Greek Sophia, hid the gold in cabbage and transported it across the border.
Having proved to the whole world that Troy really existed, Schliemann actually destroyed it. Later, scientists proved that the required time layer was 7A, Schliemann destroyed this layer, taking out gold. Then Schliemann led excavations in Tiryns and dug up the birthplace of Hercules. Then excavations in Mycenae, where he found the golden gate, three tombs, which he considered the burial places of Agamemnon (the golden mask of Agamemnon), Cassandra and Clytemnestra. He was wrong again - these burials belonged to an earlier time. But he proved the existence of an ancient civilization, as he discovered clay tablets with writings. He also wanted to excavate in Crete, but he did not have enough money to buy the hill. Schliemann's death is absolutely absurd. He was driving home for Christmas, caught a cold, fell in the street, was taken to a poorhouse where he froze to death. They buried him magnificently, the Greek king himself walked behind the coffin.
Similar clay tablets have been found in Crete. This proves that a very long time ago (12th century BC) there was writing in Crete and Mycenae. Scientists call it "linear pre-Greek pre-alphabetic syllabary", and there are two varieties: a and b. A cannot be deciphered, B has been deciphered. The tablets were found in 1900, and deciphered after the Second World War. Franz Sittini deciphered 12 syllables. The breakthrough was made by Michael Ventris, an Englishman, who suggested that the basis should be taken not from the Cretan, but from the Greek dialect. So he deciphered almost all the signs. A problem arose before the scientific world: why was Greek written in Crete at the time of its heyday? Schliemann first tried to accurately determine the date of the destruction of Troy - 1200 BC. He was only ten years wrong. Modern scholars have established that it was destroyed between 1195 and 1185 BC.
Epos is nothing more than artistic literature. Its main features are eventfulness, narration, digressions and dialogues. are both prosaic and poetic. Similar stories can be found in folk literature. Often they are described in the works of specific authors.
folk epic
In the minds of primitive people, some rudiments of art and science, morality, religion and other types of directions of social development inseparably existed. Only a little later they all gained independence.
Verbal art has become a part of cult, religious, household and labor rites, the main expression of which is the most ancient legends. It was in them that those, sometimes fantastic, ideas that people had about themselves and about the world around them were reflected.
One of the most ancient species folk art is a fairy tale. This is a work that has a magical, adventurous or everyday character, which has an inextricable link with reality. His heroes are the heroes of oral epic creativity.
The prescientific ideas of people about the world are also reflected in myths. This is a story about spirits and gods, as well as epic heroes.
Legends are close to myths. They are semi-fantastic tales about events that actually happened. The heroes of legends are people who really lived in those days.
About historical events that took place in Ancient Rus', narrate epics. songs or poetry. In them, the epic hero is, as a rule, a hero. He invariably embodies the people's ideals of love for the native land and courage. We are all familiar with the epic names of the heroes of Russian epics. These are Alyosha Popovich and Ilya Muromets, as well as Dobrynya Nikitich. However, epic heroes are not only heroes. Glorified in epics and a man of labor. Among them, Mikula Selyaninovich is a hero-plowman. Narratives about other characters were also created. This is Svyatogor - a giant, Sadko - a merchant-gusler and others.
Heroes of the epic
The main character in epics, fairy tales and myths is a man. At the same time, epic heroes personify the people. What they have to face in life is nothing but the fate of the state and society.
Epic heroes are devoid of any selfish traits whatsoever. In addition, they are internally and externally connected with the cause of the whole people.
Epic heroes are people who are not at all devoid of personal psychology. However, its basis is necessarily nationwide. This circumstance makes the participant of the events described in the works the hero of the epic. Moreover, he can be not only a winner, but also defeated, not only strong, but also powerless. But he will certainly become an epic hero if he is in unity with the life of the people.
world heritage
Every nation has its own heroic epics. They reflect the customs and way of life of a certain nation, its view of the world and core values.
The most striking example of the heroic epic of the Eastern Slavs is the epic about Ilya Muromets and the Nightingale the Robber. Here the main actor- rich man. Ilya Muromets is an epic hero, the central figure of many works of this kind. He is presented by the writers as the main defender of his homeland and people, reflecting all the basic values of the Eastern Slavs.
Among the most striking works of the Armenian epic is the poem "David of Sasun". This work reflects the struggle of the people against the invaders. The central figure of this poem is the personification of the spirit of people striving to gain freedom and defeat foreign conquerors.
In the German heroic epic, such a work as the Nibelungenlied stands out. This is a legend about knights. The main character of this work is the mighty and courageous Siegfried. The characterization of the epic hero is visible from the narrative. He is fair, and even when he becomes a victim of betrayal and betrayal, he remains generous and noble.
An example of the French epic is the "Song of Roland". The main theme of this poem is the struggle of the people against the conquerors. The protagonist is endowed with courage and nobility.
The English heroic epic contains many ballads about Robin Hood. This is a legendary robber and protector of all the unfortunate and poor. The ballads speak of his courage, nobility and cheerful disposition.
Ilya Muromets
the brightest hallmark epic is the heroic nature of its narrative. From such works it becomes clear who is the people's favorite, and for what merits.
The most vivid image of the epic hero of Ancient Rus', Ilya Muromets, was reflected in the epics relating to the Kyiv cycle. Their action takes place either in Kyiv itself or near it. At the center of each story is Prince Vladimir. The main theme of these epics is the protection of Rus' from the southern nomads.
In addition to Ilya Muromets, such heroes as Alyosha Popovich and Dobrynya Nikitich take part in the events. According to researchers, there are a total of 53 plots of Russian heroic epics. Ilya Muromets is the main character in fifteen of them. The epics present the entire biography of the Russian hero, starting from his birth and ending with his death. Let's consider some of them in more detail.
Healing of Ilya Muromets
From this epic it becomes clear that her main character was the son of a peasant. He, a cripple, was miraculously healed by the elders. They also sent the young man to serve in Kyiv in order to defend Rus' from a formidable enemy. Before leaving his native village, Ilya Muromets accomplished his first feat. He plowed the peasant field. And here the heroic strength of this man is already shown. After all, he easily uprooted stumps in the field, and this work has always been one of the most difficult. There is nothing surprising in the fact that this feat was one of the first to be reflected in the epic. After all, the peaceful labor of the peasant has always served as the source of his life.
Ilya Muromets and the Nightingale the Robber
In this epic, several main historical episodes are distinguished at once. The first of them concerns the liberation of Chernigov, which was besieged by an enemy force. The inhabitants of the city asked Ilya Muromets to stay with them and be the governor. However, the hero refuses and goes to serve in Kyiv. On the way he meets the Nightingale the Robber. This one looks like a bird, and a man, and a monster. Its resemblance to the nightingale is determined by the fact that it lives in a nest in a tree and can whistle just like this bird. He is a robber because he attacks people. You can call him a monster because devastating consequences whistling.
It was extremely important for the people who created this work that the kind and noble fellow Ilya Muromets defeated the Nightingale the Robber from an ordinary bow with only one shot. It is also important that there is no exaggeration of the power of man in this episode No. At the same time, the narrator expressed his assertion about the obligatory victory of good over evil. Thanks to this feat, Ilya Muromets stood out from all the heroes. He became the main defender of his native land, the center for which is the city of Kyiv.
Russian bogatyrs
These heroes of an epic work always have remarkable strength. It is thanks to her that they become extraordinary people. But, despite this, in all the stories, the hero is an ordinary person, and not some kind of magical creature.
In epics, these people, who have the most best qualities, resist evil in the face of snakes, monsters, as well as enemies. Bogatyrs represent the force that is always able to protect native land, to restore justice. They always stand on the side of the truth. Stories about such an ideal force speak of the fact that our people have always dreamed of it.
The main features of Ilya Muromets
This hero is the most beloved hero of Russian epics. He is endowed with powerful strength, which gives him endurance and confidence. Ilya has a sense of dignity, which he will never give up even in the face of the Grand Duke.
The people represent this hero as the protector of all orphans and widows. Ilya hates the boyars, telling them the whole truth to their faces. However, this hero forgets the offense when trouble hangs over his native land. In addition, he calls on other heroes to come to the defense, but not of Prince Vladimir, but of the mother of the Russian land. For this he performs his feats.
Prince Vladimir
This character is also present in many epics about Ilya Muromets. At the same time, the capital prince Vladimir is not a hero at all. In the epic about Ilya Muromets and the Nightingale the Robber, he does not commit any bad deeds. The narrator shows him as a man without courage. After all, the Kiev prince was frightened by the Nightingale the Robber brought to the city. However, there are other epics. In them, Vladimir is unfair and treats Ilya Muromets badly.
Mikula Selyaninovich
This hero is found in several epics. They also tell about Volga and Svyatogor.
Mikula Selyaninovich is an epic hero, a hero and a wonderful plowman. His image is the personification of the entire Russian peasantry, bearing "earthly traction."
According to the story, it is impossible to fight with this hero. After all, his entire family is loved by “mother damp earth” - one of the most mysterious and monumental images that exists in the Russian epic.
Based on ancient concepts, Mikula Selyaninovich is an Oratay. His patronymic means "tiller".
Mikula Selyaninovich is an epic hero whose image is constantly accompanied by a halo of glory and sacralization. The people perceived him as a peasant patron, the god of Rus', St. Nicholas. Sacralization is present even in the image of a plow, a plow, as well as in the very act of plowing.
According to epics, the main thing in the life of Mikula Selyaninovich is work. His image embodies peasant strength, for only this hero is able to lift "handbags" with a "thrust for the earth."
Volga and Mikula Selyaninovich
The people created this epic for several centuries. At the same time, it is not known whether Mikula Selyaninovich is real person who lived in those distant times or not. But Oleg Svyatoslavovich is a prince, a cousin of Vladimir Monomakh and a grandson of Yaroslav the Wise.
What is this legend about? It tells about the meeting of two heroes - the prince and the peasant. Prior to that, each of them was engaged in their own affairs. The prince fought, and the plowman It is interesting that in this epic the oratay is dressed in festive clothes. These are the rules of these works. The hero must always be handsome. The image of Volga (Oleg Svyatoslavovich) is opposed to the everyday work of a peasant. At the same time, the work of a plowman is revered in the epic more than a military one.
And this is not accidental, because in those days any plowman could become a good warrior. However, not all soldiers were able to cope with heavy peasant labor. This is confirmed by the episode when the prince's team could not even pull the fry out of the ground. Mikula Selyaninovich pulled it out with one hand, and even shook it off the stuck lumps. Volga yielded to the plowman the primacy in labor and praised him. In his words, one can feel pride in a strong hero who copes with a task that is beyond the strength of the entire squad.
The attitude of the people to the hero
Proving that Mikula is an epic hero is easy. After all, his image, personifying peasant strength, is imbued with great respect. This is also felt in connection with the use of affectionate words when the hero is called oratay-oratayushko.
The modesty of the hero is also welcomed by the people. After all, he talks about his deeds without any boasting.
Svyatogor
This hero is also the oldest Russian epic. In his image, the absolute universal force finds its personification. Svyatogor is the most powerful person in the world. It is so heavy and huge that even the “mother earth” itself cannot withstand it. That is why the hero has to ride a horse only in the mountains.
In one of the epics, where two heroes met, the image of Mikula becomes somewhat different, acquiring a cosmic sound. Once it happened that Svyatogor, riding a horse, saw a young fellow on foot. He tried to catch up with Mikula, but he could not do it.
In another epic, a peasant hero asks Svyatogor to pick up a bag that has fallen to the ground. However, he failed in this task. Mikula lifted the bag with only one hand. At the same time, he spoke about the fact that there is an “earthly burden” in it, which only a peaceful and hardworking plowman can overpower.
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Presentation - Heroes and themes of the folk epic
The text of this presentation
Theme: Heroes and themes of the folk epic
Municipal Budgetary Society educational institution Sadovskaya secondary school
MHC. Grade 8 Compiled by the teacher of Russian language and literature Efimova Nina Vasilievna
Checking homework. What's happened heroic epic? How did the heroic epic manifest itself among the Russian people? What is "olonkho"? name literary works Russian epic. In what genres of art, besides literature, did the heroic epic manifest itself? Which musical works you know created on an epic theme? Which artists turned to the heroic epic?
The dictionary work of the Rune is the writing of the ancient Germans, ancient Slavs and ancient Turks. Kantele - Karelian and Finnish plucked stringed instrument related to gusli. The kantele is played solo, accompanied by the runes of the folk epic "Kalevala".
Page from a runic manuscript of the Codex Runicus
Karelian-Finnish musicians playing the kantele. 1949
The heroic epic among different peoples was composed at different times and in different historical settings, but it has many common features and similar features: the repetition of themes and plots, the common characteristics of the main characters.
Plots of heroic epics: the creation of the world, the miraculous birth of a hero, the first exploits of heroes in their youth, the hero’s matchmaking and his trials, description of battles, defense and liberation of the homeland, glorification of loyalty and friendship.
Buryat heroic epic
The heroic epic often includes the story of the creation of the world. It tells how the gods create the harmony of the world from the original abyss of chaos.
The Icelandic epic "Elder Edda" tells about the creation of the world and the World Tree - the ash Yggdrassil. Having conquered space from the abyss of the world, the gods begin to create a cosmos, an ordered world of harmony.
Yggdrasil
The Slavs and some Finno-Ugric peoples have a legend that a bird takes the earth from the bottom of the ocean to create land.
Legend of Gamayun
The legend of the creation of the world in the Indian epic is expressive and poetic. It says that the waters first appeared and gave birth to fire. The Golden Egg was born in them by fire. From the embryo of the egg, the Progenitor Brahma arose, splitting the shell in two. The upper part is the sky, and the lower part is the earth. The space between them is air.
Brahma
The favorite plot of the epic is the miraculous birth of the hero and his first exploits in his youth. the hero Manas was born from eating an apple by his mother, the hero of the Ossetian Nart epic was born from a stone, Väinämöinen, the hero of Kalevala, was born from the mother of water.
Väinämöinen
Manas
A common plot of the folk epic is the matchmaking of the hero, during which difficult conditions are set before him (making fire, making tools, etc.).
A significant part of the epic is the description of the battle, in which the hero shows true miracles of courage, resourcefulness and courage.
Kalmyk folk epic Dzhangar
Often heroes die in an unequal battle with the enemy. Achilles and Hector are the heroes of the Homeric epic. valiant knight Roland, defending France. Siegfried and the Knights of the Nibelungen are the heroes of the German epic. killed after the victorious campaign of Manas.
Death of Achilles. P.P. Rubens
Roland's death
Tragic is the fate of the Pandava brothers from the Indian epic Mahabharata. Only the eldest of the brothers manages to achieve the desired goal. He passed all the tests with honor, and therefore the gods left him next to them in heaven.
The Pandava brothers from the epic Mahabharata
The heroes of the folk epic defend the Motherland, but their own freedom and independence are no less significant for them. One on one, they are ready to fight the enemy in an open field. For the Russian hero, death in battle is not terrible and “not written”, in the end, the hero wins.
Ilya Muromets. V.Vasnetsov
Ilya Muromets and the filthy Idolishche. George Yudin.
The heroic epic glorifies fidelity to friendship, generosity and honor. The epic about Gilgamesh tells about true and devoted friendship that can ennoble a person. Gilgamesh travels to the underworld to bring his friend Enkidu back to life. Gilgamesh's Lament for Enkidu is one of the epic's most poetic passages.
Illustrations for the epic "Gilgamesh"
Karelian-Finnish epic "Kalevala"
Many centuries ago, in the land of forest lakes and rivers, rustling firs and pines, under the harsh sky of the northern lands of Karelia and Finland, the people composed legends of amazing beauty. Runes about distant times of the world and about the first heroes sound simply and solemnly.
The protagonist of Kalevala, Weinämöinen, is an old singer and a wise soothsayer, a plowman, a hunter and a skilled artisan. Above all in life, he appreciates military prowess, labor exploits and acquired knowledge. Weinämöinen is the first creator of the world who comprehended the wisdom of life and gained fame among his people.
The plot of Kalevala is based on the struggle of Weinämöinen and his comrades for Sampo - a small magic mill - a source of abundance. Together with two of his friends, Veinämöinen sets off by sea in a boat to Pohjola in the hope of getting the Sampo.
The heroes arrive in Pohjola, but the mistress does not agree to give Sampo. Then Weinämöinen picks up a kantele and begins to play, plunging everyone into a dream. Together with his comrades, he searches for Sampo, takes him out of the stone mountain, puts him in a boat and sets off. On the third day, the hostess woke up and discovered the loss
But the mistress of Pohjola does not let up: she sends terrible diseases to Kalevala. And again Weinämöinen comes to the aid of people.
Karelian-Finnish epos "Kalevala" 1 rune
The folk epic "Kalevala" was collected and written down in the middle of the 19th century by E. Lenrot
Fixing the material. What do you know about the heroic epic of the peoples of the world? What are the main themes and plots of folk epic works? Who are the main characters of the heroic epic? Who are they? What features of the heroic epic are inherent in the Karelian-Finnish epic "Kalevala"?
Literature. Textbook "World Artistic Culture". Grades 7-9: Basic level. G.I. Danilova. Moscow. Bustard. 2010 The world of artistic culture (lesson planning), Grade 8. Yu.E. Galushkina. Volgograd. Teacher. 2007 The world of artistic culture (lesson planning), Grade 8. N.N.Kutsman. Volgograd. Corypheus. year 2009. https://ru.wikipedia.org/wiki/%D0%9A%D0%B0%D0%BB%D0%B5%D0%B2%D0%B0%D0%BB%D0%B0 http://briefly. en/_/kalevala/
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Who are the Narts?
Narts are the heroes of the epics of the peoples of the Caucasus, mighty heroes who perform feats. Narts live in the Caucasus. Real geographical objects appear in the legends of various peoples: the Black and Caspian Seas, the Elbrus and Kazbek mountains, the Terek, Don and Volga rivers, the city of Derbent (Temir-Kapu). The exact location of the country of the Narts is not given in any of the epics.
Most Narts are noble and brave heroes. An exception is the Orstkhoy Narts from Vainakh mythology, who are presented as villains, rapists and defilers of shrines. A Nart's best friend is his horse. Nart horses are endowed with human qualities: they communicate with their owners, save them in moments of danger and give advice. Narts are often friends with celestials, many are even related to gods (in this they are close to Greek and Roman demigod heroes). The gods most often take the side of the Narts in their war against evil. The exception is the Vainakh legends, in which the Narts are most often theomachists, and the heroes defeat them. Narts are tall and broad-shouldered warriors, endowed with incredible strength: with one blow of the sword they split rocks, shoot accurately from a bow, fight on equal terms with giants. The gods help the Narts and endow some of them with superhuman qualities: strength, invulnerability, the ability to heal wounds, and other abilities. Sometimes the gods present gifts to the Narts - indestructible swords and armor, magical musical instruments, dishes.
Narts spend a significant part of their time on campaigns, fighting hostile cyclops, witches, dragons, and each other. All Narts are divided into clans that are in a state of constant war, and unite only in the face of an external threat. In their free time from military campaigns, the sledges feast for months. The Narts of different nations have their favorite drinks: the Adyghe Narts have sano, the Ossetian Narts have Rong and Bagany, the Karachai and Balkar Narts have Ayran.
Mother of all Narts
(Shatana/Satanei-Guasha/Satanei-biche/Satanei-goasha/Sela Sata)
The ancient peoples, who stood at the origins of the Nart epic, expressed the matriarchal structure of society. An important figure of the Nartiada is the mother of all Narts.
Shatana. M. TuganovThis heroine is smart, cunning, thrifty and economic, she is a good mother and wife. Narts always turn to Satanya for advice, and her advice always turns out to be correct. Many Narts escaped death thanks to this heroine. Shatana rightfully enjoys unlimited respect among the Narts and occupies almost the highest status in their society. Other female characters play an active role in the tales less frequently. Girls become the object of disputes, which develop into enmity between Narts from different clans, sometimes from the same clan.
You may get the impression that the Narts are absolutely positive heroes, but this is far from the case. Although the Narts are the defenders of their land, they often act as aggressors in relation to neighboring peoples, do not disdain easy money, often engage in raids, steal girls, steal cattle. Sometimes they do not honor: they lie, steal from each other, commit adultery, kill on the sly, rebel against the celestials. In many legends there are theomachistic motifs. Envy, pride and vanity are traits common to most of the key characters. Narts are often punished for these vices, and this makes them behave more restrainedly. Although the Narts are much stronger than ordinary people, they are still mortal. In legends, many eminent Narts die, as befits heroes who perform feats.
Severe physical labor, even within the framework of the epic of one people, can be both condemned (considered the lot of third-class people) and praised. Shepherds and tillers often became full members of the Nart society, took part in campaigns and went through all their trials with the main characters. Even the main characters of the epic often grazed their flocks and plowed the land. However, in some legends, the heroes laughed at the hard workers. In general, in the Nart epic, everyone treats physical labor with due respect.
All important decisions in society are made at the general Nart meeting. Only full-fledged members of the Nart society are invited there - adult men recognized by others. A hero who receives an invitation to a meeting can call himself a Nart.
Formation of the epic
The Nart epic originated in the mountains of the Caucasus and the territories adjacent to them for thousands of years. Most Caucasian scholars believe that it began to form in the VIII-VII centuries BC. Some researchers claim that the origins of the Nart epic date back to the 3rd millennium BC. The polytheistic belief system characteristic of the Nart epic suggests that it began to emerge long before the advent of Christianity and Islam in the Caucasus.
Separate legends were combined into cycles, the cycles were interconnected by plot and chronology. Over time, an epic arose from a huge number of disparate stories about the Narts. The process of formation of the nartiada ended in the Middle Ages (XII-XIII centuries). At that time, Abrahamic religions (Christianity, Islam and Judaism) were familiar to a significant part of the Caucasus. A number of researchers of the Nart epic discover the difference between early and late tales: in the first, the pagan worldview prevails, in the second, there are symbols and attributes of monotheistic creeds. Nartiada cycles were formed in the Middle Ages, but the epic developed until the 19th century. The storytellers, in order to make the stories about the Narts more interesting, often modernized them. For example, in one of the legends of the Ossetian epic, Batraz nart is loaded into a cannon and shoots himself into an enemy fortress, and firearms appeared in the Caucasus at the end of the 16th - 17th centuries.
The connection of Nart tales with Greek myths, Georgian epic tales and Russian epics has been proved. Some researchers of the Ossetian Nart epic have even found a connection between the Nartiada and Germanic and Scandinavian mythology. This suggests that in ancient times and in the Middle Ages, the peoples of the Caucasus closely interacted with foreigners. Herodotus reports on the contacts of the Scythians with the Greeks in the 5th century. The Scythians coexisted with the Greek colonies in the Crimea. The Meots, the ancestors of the Circassians, also often contacted the ancient Greeks in the Sea of Azov. In the 4th - 7th centuries, during the great migration of peoples, the Alans, the successors of the cultural heritage of the Scythians and Sarmatians, who originally inhabited the steppes of Ciscaucasia, traveled from the modern south of Russia to the Iberian Peninsula and North Africa. Some of them eventually returned to their historical homeland. Contacts with the Goths, Asian nomads and the peoples who inhabited Europe influenced the culture of the Alans, and the Alans themselves left their mark on Europe.
Alans on a hike. A. Dzhanaev
Later, ties were established between the Alans and Russia, diplomatic and trade relations with Byzantium were being established. The most important in the formation of the Nart epic is the interaction of the peoples-progenitors of the epic. The Kasogs, who lived next to the Alans and Kipchaks, were not always at war with them. There were trade relations as well as military and political alliances. The aforementioned peoples had close ties with the Vainakhs, Bulgars, Khazars and the peoples of Dagestan. Georgian and Armenian epic tales had a tangible influence on the formation of the Nart epic. As a result of centuries of formation in the mountains of the Caucasus, heroic epics about mighty Narts were formed.
Nart epics of the peoples of the Caucasus
The Nart epic is the oldest monument of the spiritual culture of a number of peoples of the Caucasus. Ossetians, Abkhazians, Circassians, Abazins, Karachays, Balkars, Vainakhs and some nationalities of Dagestan and Georgia consider Nartiada their cultural heritage. Each of these peoples ascribes authorship to themselves. All of them are right to a certain extent.
Researchers believe that the Nart epic is based on the Alanian epic cycle and the heroic tales of the autochthonous peoples of the Caucasus. The Nart epic is a product of the cultural interchange of the autochthonous Caucasian peoples with the alien Scythian-Sarmatians and their cultural heirs, the Alans. Each of the peoples-heirs of the Narts formed its own unique epic, which has common roots with the rest, but at the same time differs significantly from them.
Feast of the Narts. M. Tuganov
The epic is based on the concept of the universe, characteristic of a particular people. For example, the Indo-Aryan concept of the three worlds underlies the Ossetian Nart epic, and the Turkic Tengrian model of the universe serves as the basis for the Karachai-Balkar Nartiad. The stratification models characteristic of each people are reflected in legends, in the hierarchy and in the social structure of the Nart society. The cultural stratifications of each individual progenitor people noticeably distinguish the epics from each other.
Ossetian, Adyghe, Abkhazian and Karachay-Balkarian Nart epics consist of developed cycles of legends dedicated to an individual hero and his family. There are also individual legends that cannot be attributed to any cycle. Somewhat less developed were the legends about the Narts among the Vainakh peoples. Despite the fact that the Vainakh mythology is very rich, the legends about the Orstkhoy Narts do not occupy a dominant place in it. Yes, and the Narts themselves appear in Vainakh legends not as positive characters, but as alien villains-theomachists, who are defeated in battles by Vainakh heroes. Despite the fact that the Chechen and Ingush legends about the Narts have come down to us in fragments, the Vainakh Nartiada is of great cultural value. Nart legends of other peoples are few and fragmentary.
Connection with the epics of other peoples
In addition to the fact that the Nart epics of different peoples of the Caucasus have the same roots, they have much in common with the epic tales of other peoples. It is still impossible to say with certainty whether these common plots are the product of interchange or borrowing, or whether they go back to ancient times and a common ancestor. Nevertheless, researchers note a clear similarity between certain plots of the myths of various peoples and the Nart epic. We list just a few below:
Achilles heel, Soslan's knees and Sosruko's thighs
The hero of the Iliad, Achilles, was the child of the mortal Argonaut Peleus and the goddess Thetis. Achilles was fed on the marrow of wild animals. He had no equal in strength and agility. As a baby, the Greek hero was hardened in the waters of the River Styx (the furnace of Hephaestus), which made him practically invulnerable. Thetis dipped Achilles into the water, holding him by the foot, and his whole body became invulnerable except for the heel, in which, by the will of evil fate, he was struck by the Trojan prince Paris.
Nart Sosruko (Exiled) was the son of a shepherd. Soslan does not have a mother in the traditional sense, he was born from a stone, Shatana (Satanei-Guasha) becomes his adoptive mother. Like Achilles, Soslan did not know the taste of mother's milk: in infancy he was fed coal, flint, hot stones. Sataney-guasha asked the Adyghe blacksmith god Tlepsh to temper the baby Sosruko in his magic furnace. Tlepsh tempered the hero, holding him by the hips with tongs, so his whole body became damask except for the hips, into which he was struck by the mythical wheel of Jean-Sherkh.
In the Ossetian nartiada, Soslan himself comes to the heavenly blacksmith Kurdalagon, being an adult, and he heats him up on oak coals and throws him into a pack of wolf milk (water), which, due to the fault of the cunning sledge Syrdon, turns out to be too short. Only Soslan's knees protruded from the deck, and they remained unhardened. By force, having learned from Shatana Soslan's weakness, his enemies arranged it so that Balsag's wheel cut Soslan's legs, from which he died.
The journey of Odysseus to the kingdom of Hades and the journey of Exiled to the kingdom of the dead
Odysseus - the hero of the "Iliad" and "Odyssey" by Homer, voluntarily goes to the kingdom of Hades to find out from the soothsayer Tiresias how to get back to Ithaca. After completing his mission, Odysseus safely gets out of the abode of the dead.
Nart Soslan also goes to the realm of the dead at his own request to get the leaves of the Aza tree, as demanded by the waigs guarding Atsyrukhs, whom Soslan wanted to marry. After going through many trials, Soslan gets out of the kingdom of the dead.
Romulus and Rem, Pidge and Pidgash, Akhsar and Akhsartag
The legendary founders of Rome, the twins Romulus and Remus, were suckled by a Capitoline she-wolf. The founder of Rome was only one of the brothers - Romulus, who killed his brother in anger.
In the Ossetian Nart epic, the founders of the Narts, the twins - Akhsar and Akhsartag - were the children of the old Warhag (wolf man). By absurdity (through the fault of Akhsartag), Akhsar dies, and Akhsartag gives rise to a mighty family of warriors of Akhsartagat.
A similar plot appears in the Adyghe Nart legends, the brothers are called Pidgash and Pidzha. Interestingly, the story about the twin founders of Sasun also appears in the Armenian epic about “David of Sasun”, where two brothers are called Baghdasar and Sanasar.
Bogatyr Svyatogor and Nart Batraz
The hero of Russian epics, the bogatyr Svyatogor, goes on a campaign and runs into an old man who carries a bag “with earthly traction” behind his back. A conversation ensues between the old man and the bogatyr, during which the old man tells the bogatyr that he is strong and powerful, but not everything in this world can be measured by strength. To prove his words, the elder offers Svyatogor to pick up his purse. Svyatogor tries to tear the bag off the ground, but he fails. Having applied all his strength, the hero nevertheless lifts the bag with earthly traction, but at the same time he himself bursts into the ground up to his waist. After that, the old man easily picks up his burden and leaves.
A similar plot appears in the Nart epic. God (Teiri) wants to reason with the Nart Batraz (Batyras) and sends him a test that he cannot cope with. The Almighty left a bag on the road in front of Batraz, which weighed as much as the Earth weighs. Batraz hardly tears the bag off the ground, while he himself goes into the ground up to his waist.
Fundamentals of the Nart epics among various peoples
Ossetian epic
The Ossetian Nart epic has come down to us thanks to the work of folk narrators, who, in poetic form or in a singsong voice, to the accompaniment of national stringed instruments, passed on stories about heroes to their descendants. One of these storytellers is Bibo Dzugutov. Prominent collectors of the Ossetian Nart epic were Vasily Abaev and Georges Dumezil. Thanks to the work of Vasily Abaev, the Ossetian Nart epic is the most complete collection of legends, collected almost into a single work.
Researchers have found parallels between real historical events in which the Alans participated, with some legends of the Ossetian Nart epic.
Exiled to the underworld. M. Tuganov
The Nart society in the Ossetian nartiada is divided into castes and is represented by three clans:
Akhsartagata (Akhsartagovs) - a kind of warriors, most of the goodies are representatives of this kind. According to legend, the Akhsartagovs are the strongest warriors among the Narts, they lived in the village of the Upper Narts.
Borata (Boraevs) - a clan of wealthy landowners who is at war with the Akhsartagovs. Bogatyrs from the Borat clan are not as powerful as the Akhsartagovs, but their clan is more numerous. They lived in the village of the Lower Narts.
Alagata (Alagovs) - a priestly Nart clan. Alagovs are peace-loving sleds, they practically do not participate in military campaigns. The meeting (nykhas) of the Narts takes place in the house of the Alagovs. This genus is mentioned less often than others in the Ossetian nartiada. The Alagovs symbolize spiritual purity, they make up the priestly caste, all the sacred relics of the Narts are kept by the Alagovs. The Alagovs reconcile the warring Boraevs and Akhsartagovs. They lived in the village of the Middle Narts.
The last days of the Narts. M. Tuganov
Significant attention in the Ossetian Nart epic is given to the Akhsartagov family, because it is from this family that the most famous heroes come. The founder of the clan was the Nart Akhsartag, the father of the twin brothers Uryzmag and Khamyts. Akhsartag's twin brother was Akhsar, who died by mistake, his wife was Dzerassa, the daughter of the sea lord Donbettyr, the father of Akhsartag and Akhsar was Warhag (forefather). Representatives of the genus are Akhsartag, Uryzmag, Khamyts, Soslan, Batraz and Shatana.
The Boraev clan fights with the Akhsartagovs for supremacy in the Nart lands, but, despite their small numbers, the Boraevs rarely manage to gain the upper hand. However, the Ossetian narrators brought to us a story about how two clans destroyed each other until one man remained in each clan. But then the clans grew, and the confrontation began again. The bloodlines reconciled only when the Nart Shauuay from the Boraevs married the daughter of Uryzmag and Shatana. Representatives of the genus are Burafarnyg, Sainag-Aldar, Kandz and Shauuay.
The Alagov clan preserves the sacred values of the Nart clans. Their ancestor was a certain Alag, about whom practically nothing is known. Few prominent warriors came out of their family, but the famous Nart Totraz, being a young man, managed to defeat Soslan himself, for which he paid with his life: Soslan vilely killed the enemy by stabbing him in the back. Sometimes the famous Nart Atsamaz is also referred to the Alagovs.
The universe in the Ossetian epic is represented by three worlds: the heavenly kingdom, where mortals are rarely allowed, only Batraz is allowed to live in heaven, in the forge of his mentor Kurdalagon; the kingdom of the living, that is, the world in which Narts and all living beings live, and the kingdom of Barastyr, that is, the kingdom of the dead, where it is easy to enter, but almost impossible to get out. Only a few heroes succeed in this, such as Syrdon and Soslan. The concept of three worlds is revered in Ossetia in our time. On the festive table, Ossetians put three pies, symbolizing the three kingdoms.
Batradz on the arrow. M. Tuganov
Contrary to popular belief, the Ossetian Nart epic can be called monotheistic, although the pagan trace in it is obvious. There is only one god in the Ossetian nartiada - Khutsau, all other celestials - his assistants, patrons, each in his own element, lower spirits (dauagi) and angels (zedy) - make up the heavenly host. The last Ossetian legend describes the death of the Narts: they stopped bowing their heads before God, on the advice of Shirdon, for which God was angry with them and offered them a choice - a bad offspring or a glorious death, the Narts chose the latter. God sent a heavenly army against the heroes, which destroyed the Narts for their pride, and their race was cut short.
Adyghe epic
Kazi Atazhukin is considered the largest collector of Adyghe legends about Narts, who for many years collected scattered stories from old storytellers in cycles. The problem of the Adyghe Nart epic was that the legends of various Adyghe ethnic groups often contradicted each other (however, this problem is common to most of the peoples-heirs of the Nartiada.) Nevertheless, thanks to the work of Atazhukin, the Adyghe Nart epic has survived to this day quite holistic, but at the same time diverse work. Researchers of the Adyghe Nartiad claim that the history of the Abaza and the Adyghes is reflected in the Nart epic in a romanticized and mythic form.
Nart society is represented by a large number of clans. Unlike the Ossetian Nart epic, in the Adyghe epic, if there is a division of society according to functions into castes, then it is implicit.
One of the most important heroes of the Adyghe Nartiada is the lone hero Badynoko. Badynoko is a stronghold of morality in the Adyghe epic, like the old Uryzmag - in the Ossetian nartiada and Karashauuai - in the Karachay-Balkarian. The hero is wise and restrained, honors the elders. Badynoko performs feats alone, rarely - in a pair with one of the Narts (with Sosruko). The hero was born in the house of the Nart Badyn, but grew up away from the Nart society, because they tried to kill Badynoko when he was still a baby. The bogatyr became famous for defeating the eternal enemies of the Nart clans - chints and defeating the evil inyzh. Badynoko does not like noisy feasts and gatherings, he is an ascetic hero. Unlike the God-fighting Narts, Badynoko turns to the celestials for help and tries to instill God-fear in his fellow tribesmen. Thanks to Badynoko, the cruel Nart law, which says that old Narts who are not able to go hiking, must be thrown off a cliff, was repealed, and his father Badyn was saved. Badynoko is considered the most archaic hero of the Adyghe Nartiada.
Sausyryko with fire. A. Hapisht
The plot of twin brothers appears not only in Ossetian mythology. In the Adyghe Nartiada there is a legend about the sons of Dada from the Guazo clan - Pidge and Pidgash. Pidge and Pidgash pursue the wounded Mizagesh, the daughter of the lord of the seas, who took the form of a dove and reached the very underwater kingdom. Pidgash married Migazesh, and Pidge died. Migazesh had two twin sons - Uazirmes and Imys. Uazirmes became a great hero and head of the Nart army, he married Satanya-Guasha, the daughter of the sun and the moon. Uazirmes was a God-fighter, he killed the evil god Paco and performed many other feats.
Exiled and Balsag wheel. A. Dzhanaev
Sosruko - an analogue of the Ossetian Soslan - the most important hero of the Adyghe epic. Sosruko was born from a stone, his father is a shepherd Sos, and he has no mother. Sosruko is brought up by Satanya-gouache in the house of Uazirmes. The hero is initially an outcast, an illegitimate bastard, he is not invited to hasa and is not taken on campaigns. But with his courage and courage, Sosruko earned a place on the khas and the respect of the Narts. Among his exploits are the theft of fire for the freezing Narts from the Inyzhi, the victory over Totresh, who was a villain in the Adyghe version, going to the kingdom of the dead, and much more.
Other heroes of the Adyghe nartiada are Ashamez, Bataraz, the shepherd Kuitsuk, Shauuei, the beautiful Dakhanago.
The universe in the Adyghe Nartiada, as in the Ossetian epic, is divided into three kingdoms: heavenly, middle (living) and lower (dead). The Narts have good relations with the celestials. Their mentor and assistant is the blacksmith god Tlepsh. The elder deity in Adyghe mythology is Tkha, and Dabech is the god of fertility.
Karachay-Balkar epic
Balkar and Karachai storytellers were called khalkzher-chi. They passed stories about the Narts from mouth to mouth. The formation of the Karachay-Balkar Nart epic is the result of the work of folk storytellers who memorized hundreds of stories by ear.
The Turkic trace is clearly read in the Karachai Nart epic. The Supreme Deity in the Karachay-Balkarian Nartiada is Teyri (Tengri), he is also the god of the sky and the sun among many ancient Turkic peoples. The son of Teyri, the blacksmith god Debet, is the helper and father of the Narts. It was from Debet that 19 sons were born, who became the first Narts from the Alikov family. The eldest son of Debet Alaugan became the progenitor of the Narts. Seventeen of his brothers died at the hands of Yoryuzmek, a Nart from the Shurtukov family, and the youngest brother Sodzuk became a shepherd. Alaugan is a positive character, he lives by justice and helps his father in the heavenly forge. The cycle of legends about Alaugan was probably more voluminous, but some of the stories about the hero were lost. The son of Alaugan - Karashauay - is the central character of the Karachay-Balkarian Nart epic. The hero is devoid of vices, he is the embodiment of morality and morality. Karashauay, among other things, is the most modest of the Narts: he does not boast of his strength, he dresses like a poor man, so that no one can recognize him as a hero. Karashauay's best friend is his anthropomorphic horse Gemuda. Gemuda was the horse of Alaugan and passed to Karashauay by inheritance. Gemuda is able to reach the top of Mingi-tau (Elbrus) with one jump. Balkarian Karashauay is endowed with the properties of the Adyghe Badynoko and some features of the Ossetian sage Uryzmag.
The Narts fight the seven-headed giants. M. Tuganov
In addition to Karashauay, Alaugan had two more children from the evil cannibal emeghen. Alaugan, saving children from a giantess, lost two children who were raised by wolves, from them the genus of almostu (wolf people), revered by the Narts because they have Nart blood, originates. Almost is sometimes helped by the Narts, but often they act as their enemies.
In addition to the Alikovs, there are three more clans in the Karachay-Balkar Nartiada: Shurtukovs, Boraevs and Indievs. The blood enemies of the Alikovs are the Skhurtukovs, a powerful Nart family, whose head is Yoryuzmek. All Nart clans are named after their founders. Among the Skhurtukovs, this is Skhurtuk (Uskhurtuk), an analogue of the Ossetian Akhsartag from the Akhsartagov family, among the Boraevs it is Bora-Batyr, the Boraev family rarely appears in the Karachay-Balkar epic, as well as the Indiev family.
The Skhurtukovs are a strong family from which many significant characters of the Nart epic come: the elder Nart Yoryuzmek, his sons Sibilchi, Byurche, adopted son Sosuruk and daughter Agunda.
Nart Yoryuzmek's wife is Satanai-biche, the daughter of the sun and moon, abducted by the dragon and saved by Yoryuzmek. As in the epics of other nations, Satanai-biche embodies wisdom and femininity, she bears the proud name of the mother of all Narts. A woman more than once saves male Narts and even the wise Yoryuzmek. Yoryuzmek himself became famous for defeating the villain Kyzyl Fuk (Red Fuk).
Another prominent representative of the Skhurtukov family is Sosuruk. The hero is not Skhurtukov by birth, he is the son of Sodzuk, one of the sons of Debet, brought up by Satanya-Biyche. Sosuruk is a powerful Nart who performs feats, saving the Narts from cold death, making fire for them and killing emegens. However, he, like other representatives of the Shurtukov family, is not sinless. For example, Sosuruk vilely kills the Nart Achemez.
There is a parallel between the blood confrontation between the Alikovs, embodying knightly morality, and the Uskhurtukovs, embodying militancy, in the Karachay-Balkarian epic and the enmity of the Akhsartagovs, the eldest Nart family in the Ossetian Nartiada, with the Boraevs. These two epics have a lot in common. So, the Alikov family is the Alagov family in the Ossetian epic, the Shurtukovs are the Akhsartagovs, the Boraevs are the Ossetian Borats. The Indiev clan has no equivalent in the Ossetian epic.
The Karachay-Balkarian hero of the Nartiad Shirdan (Gilyakhsyrtan) simultaneously combines the features of two non-intersecting Ossetian characters - Shirdon and Chelakhsartag. Shirdan, like Shirdon, is cunning, intrigues the Narts, and, like Shirdon, he loses all his children. Some moments from the biography are connected with the Ossetian Chelakhsartag of Shirdan. Shirdan is rich, as is Chelakhsartag. Like Chelakhsartag, he loses the upper part of the skull, and Debet (in Ossetian Kurdalagon) forges a copper helmet for him, which subsequently destroys Shirdan.
The epilogue of the Nart epic among the Karachays and Balkars is positive. The heroes go to fight evil spirits in heaven and the underworld, where they fight for the well-being of the middle world to this day. In the world of the living, only Karashauay, who lives on the top of Elbrus, remained.
Abkhaz epic
One of the most prominent scientists who studied the Abkhaz nartiada was the Iranianist Vasily Abaev. Like the epics of other Caucasian peoples, the Abkhaz Nartiada was passed down from generation to generation in oral form. If the epic of the Adyghe peoples, the Ossetian and Karachay-Balkarian epic have much in common, then the Abkhazian epic differs significantly from those listed. The Nart epics of the Ubykhs, Abazins and Abkhazians are very similar to each other.
Nart society is a big family. All the Narts are brothers to each other, who are 90, 99 or 100 in different versions. The Narts have a sister, the beautiful Gunda. The strongest heroes of the Nart world claim the hand of Gunda. The mother of the Narts, the wisest and ageless Sataney-guasha, helps the heroes with instructions and wise advice.
The main protagonist of the Abkhazian epic is Sasrykva, born from stone and raised by Satanya-gouache. The "Sasrykvav cycle" serves as the central core of the epic. Other storylines unwind around this core. Sasrykva saves his brothers from a cold death in the darkness - he shoots down a star with an arrow that illuminates the way for the Narts, steals fire from the evil Adaus and passes them on to his brothers. Sasrykva, unlike the heroes of other epics, is practically devoid of shortcomings. In this he is close to the Adyghe Badynoko and the Karachay-Balkarian Karashauay. Sasrykva is the strongest of the Narts. He performs many feats, protects the disadvantaged and the weak, and restores justice. Alone, Sasrykva saves 99 brothers from the womb of an evil cannibal giantess, kills the dragon agul-shapa. Kaidukh, the daughter of the god Airg, becomes his wife, capable of illuminating everything around with her hand. Through her fault, Sasrykva dies, drowning at night in a stormy river.
There are no many heroes of the Adyghe Nart epic in the Abkhaz Nartiada, but there are heroes similar in properties and functions to the missing ones. The Abkhaz Tsvitsv is in many ways similar to the Ossetian Batraz. The father of Nart Tsvitsva was Kun, his mother came from the clan of atsans (dwarfs). Tsvitsv comes to the aid of the Narts in the most difficult times for them, Sasrykva himself owes his life to him. Zvitsv is the strongest of the Narts, his body is stronger than damask steel, which is why they load him into a cannon and shoot at the fortress of Batalakla, which he successfully storms. By the way, even Soslan failed to do this.
An interesting story is about the newcomer hero Narjhhow, who kidnapped the only sister of the Narts, Gunda. Narjhow is not a Nart, but in strength it is not inferior to the strongest of them. Narjhaw has iron teeth with which he can cut through chains and a steel mustache. Nardzhkhou is the equivalent of the Karachay-Balkarian Nart Beden, a newcomer fisherman who earned the trust and respect of the Nart family.
The Narts of the Abkhaz epic are friends with the gods, sometimes even have family relations with them, but theomachistic motives are also present in the epic.
Vainakh epic
A prominent researcher of the Chechen-Ingush legends about Narts was Akhmed Malsagov. The Vainakh epic can hardly be called Nart in the full sense. Narts appear in the epos of the Vainakh peoples, but here they often act as enemies of real heroes, rapists, robbers and theomachists.
For each mountain people of the North Caucasus, the Nart epic, along with common features, has its own national characteristics. If the Abkhazians, Circassians and Ossetians idealize narts to such an extent that even the highest praise for a person is considered to be a comparison with a nart, then in the Vainakh epic, especially the Chechen one, narts, as a rule, are negative characters, the image of the enemy is associated with them.
In Chechen legends, human heroes such as Kinda Shoa, Pkharmat (sometimes represented by Kuryuko's Nart), Gorzhai and Kolya Kant are opposed to the Narts. Narts are proud and arrogant, they are strangers, vilely stealing herds from people. The human heroes of the Vainakhs are often stronger than the Narts, despite the numerical superiority of the latter. Narts are able to defeat the heroes only by applying vile tricks. Kinda Shoa is an idealized hero, engaged in peaceful labor and performs feats only when a threat looms over his people. Kinda Shoa herds herds and plows the land, he is a stronghold of virtue and compassion, punishing injustice. Kinda Shoa is the equivalent of the Karachay-Balkar Karashauay.
Sled. M. Dyshek
The Vainakh hero Pkharmat repeats the feat of the Adyghe Sosruko and produces fire for people. And the Vainakh cultural hero Kuryuko repeats the feat of the Georgian Amirani and the Greek Prometheus: he steals sheep, water and materials for the construction of dwellings from the deity Sela, for which Sela chains Kuryuko to the top of Mount Beshlam-Kort (Kazbek). Every year, a vulture flies to the top of the mountain and pecks out Kuryuko's heart. Sela chained his sons, who helped Kuryuko, to the sky, where they turned into the constellation Ursa Major.
The epics of the Chechens and Ingush are different in many respects. If in Chechen mythology the Narts-Orstkhois are almost always negative characters, then in the Ingush Nartiada the heroes often protect the Vainakhs and protect them from evil spirits and enemies.
The Orstkhoy Narts include Achamaz, Patarz, Sesk Sols - the main Nart (analogous to Sosruko and Soslan), Botky Shirtka, Khamchi and Uruzman, Novr and Gozhak. Consonance with the Adyghe, Karachai and Ossetian counterparts is obvious. The Narts live next to the Vainakhs, but almost never enter into family relations with them. This indicates a strict distinction between the societies of the Vainakhs and the Orstkhois. In general, it can be said that the Narts are carriers of a high culture. They build fortresses and huge underground dwellings, but they avoid close contact with the Vainakhs.
An analogue of the mother of all Narts, Shatana, in the Vainakh epic is the goddess Sela-Satoi, the patroness of heroes. The gods are on good terms with the heroes, but theomachy motives are an integral part of the nartiad. The Narts are at war with the gods, desecrating the shrines. The main deity of Dela (Dyala) patronizes the heroes, but he himself is never shown to them. Elda patronizes in the realm of the dead, where Patarz goes and returns safely. Sela, the lord of men and gods, lives on Mount Beshlam-Kort.
The Narts are ruined by their pride. As in Ossetian mythology, the Vainakh Narts perish because of their god-fighting sentiments. Narts die after drinking molten copper: they did not want to submit to the gods and preferred death to subjugation. According to another version, the gods doomed them to starvation as retribution for their atrocities. Due to the fault of the Orstkhoy Narts, dune berkat (grace) disappears from the land of the Vainakhs.
Narts among different peoples
| Ossetian epic | Adyghe | Karachay-Balkar | Abkhazian | Vainakh | Description |
| Agunda | Ahumida/Akuanda | Agunda | Gunda | - | Proud beauty, for whose heart all the sledges beat |
| Akhsar | Pidge | - | - | - | Twin brother of the progenitor of the Narts |
| Akhsartag | Pidgash | Skhurtuk | - | - | Progenitor of a large Nart family |
| Atsamaz | Ashamez / Achemez / Ashhamez | Achey ulu Achemez | Shamaz/Ashamaz | Achamaz/Achamza | Mighty Nart, the owner of a magic flute, in many epics the husband of Agunda |
| Atsyruhs | Adyuh | Ak-bilek | Kaiduh | - | The wife of the Nart Soslan (Sosruko, Sosuruk, Sasrykva), who emits a bright light with her palm |
| Batradz | Bataraz/Baterez | Batyras | Zwitzw/Patraz | Byatar/Patarz | Nart-hero with an iron body, performs many feats |
| Bedzenag-aldar | Badynoko | Bedone | - | - | An alien nart, an ascetic, is of the greatest importance in the Adyghe epic |
| bedukha | Badach | - | - | - | The first wife of Soslan (Sosruko) |
| Dzerassa | Migazesh | Aseney | - | - | Wife of Akhsartag (Pidgash, Skhurtuk). The mother of the elder of the Narts |
| Kurdalagon | Tlepsh | Debit | Ainar-izhi | - | Blacksmith god, patron and helper of the Narts |
| Nasran Aldar | Nasren-jache/Nasren | Nasren | Abrskal | - | One of the Nart elders |
| exiled | Sosruko | Sosuruko/Sosuruk | Sasrykva | Seska Solsa/Pkharmat | The main character of the Abkhaz, Adyghe and Ossetian epics, Nart hero |
| Totraz | Totresh | - | Tatrash | - | Soslan's rival (Sosruko, Sasrykvy) |
| Warhag | Yes Yes | - | - | - | Forefather of one of the Nart clans |
| Uryzmag | Uazirmes | Yoryuzmek | Khvazharpysh | Uruzman | The elder of the Narts, the oldest and wisest hero, the husband of the mother of all Narts |
| Khamyts | Imys | Hymych | Khmyshch/Kun | Hamichi/Hamchi | Twin brother of the elder of all Narts, arrogant Nart, father of Batraz (Batyras, Bataras, Tsviv) |
| Chelakhsartag | - | Gilyakhsyrtan (Shirdan) | - | - | A wealthy Nart who was made by a blacksmith god to replace a lost part of his skull with a copper helmet. |
| Shatana | Sataney-guasha | Satanai biche | Sataney-guasha | Sata village | The mother of all Narts, the wisest of women, married to a Nart elder, one of the central characters of all epics |
| Shawwai | Karashaway | Karashauwai | Shaway | Kinda Shoa | A bright hero eschews noisy feasts, performs many feats. The central hero of the Karachai epic |
| Shirdon | Tlebits-shorty | Gilyakhsyrtan (Shirdan) | Shaurdyn/Batakua | Botky Shirtka/Sely Pira | The cunning Nart, who is harassed by his brethren. He is famous for his mind, he often plots the heroes himself. |
| waigi | inyzhi | emegens | adauy | wampal | Evil one-eyed giants, antagonists in the Nart epic (exception - Chechen mythology) |
| bicenes | experience | zheki | atsany | almasty | A kind of small people-spirits living under the ground and water, often come into relationship with the Narts, sometimes intrigue them, sometimes help |
| Arfan | similar | Gemuda | Bzou | - | Anthropomorphic horse of the protagonist, the best friend, savior and adviser of the Nart |
| balsago wheel | jean-sherch | iron wheel | - | - | The mythical creature that killed the Nart Soslan (Sosruko, Sosuruka) |
| Nykhas | Hasa | tore | reizara | - | Meeting of Narts, where important issues are decided |
Modernity
The Nart epic is the property of the entire Caucasus. It greatly influenced the culture of the native peoples. The customs described in the Nart epic are reflected in the daily culture of the Ossetians, in a slightly modified form - among the Adygs, Abkhazians, Karachays and Balkars. The names of the heroes of the Nart epic are still called children. Many settlements got their name thanks to the Nart epic: for example, the Kabardian village of Nartkala or the Ossetian village of Nart. In Abkhazia, the grave of Sasrykva is still revered. Football clubs and KVN teams are named after the Narts. Monuments are erected to heroes and paintings are written about them.
Mikhail Aboev
transcript
1 12 Nov lesson. Lesson topic. Type, form of lesson. Lesson content. Types and forms. control. Heroes and themes of the folk epic. Front Dec Presentation on the MHK on the topic: The Karelian-Finnish epic Kalevala. Given to the poem by Lönnrot, this is the epic name of the country in which Finnish folk heroes live and act. Suffix. methodological developments, presentations and abstracts. Presentation for a geometry lesson in grade 8 English lesson on the topic Selivanov Vasily Andreevich Kolesova Ya.N. This. The development of a lesson and an electronic application introduces folk. This paper presents a plan-outline of a lesson in painting, where the World Artistic Culture is Social Science. I offer a synopsis of a literature lesson in grade 6, where the collective is used. read the Bashkir folk epic "Ural-Batyr" and the Kyrgyz epic "Manas" .. the epic, what are the features of its poetics, how the people represented their heroes. (Record A summary of an art lesson on the topic Performing a graphic image of the heroes of the olonkho. A lesson in fine arts in the 3rd grade Mamin Methodological development on the MCC (grade 9) on the topic: Abstracts of the lessons of the MCC. Middle Ages. Published: 59 - Trenkunova Svetlana Oct Subject of the MHC systematizes knowledge about culture and art obtained in the lessons of music, literature, history, fine arts Methodological development (world art culture, grade 9) on the topic: Lesson notes on the Moscow Art Theater Culture of the East Presentation Geser Published: 28 - Ayurova Larisa Dorzhievna Presentation to a lesson on the topic Buryat heroic epic Geser Teaching MHK and fine arts, Lesson of literature on the work of A. N. Ostrovsky on the topic of A. N. Ostrovsky.Methods and techniques of the lesson contribute to the ability to analyze the nature of the actions of the characters, ... The outline of the literary lesson is given readings on the topic of the Bashkir folk epic Lesson visual arts on the topic: Multi-colored paints by Sergeeva T.V ... and the nature of national buildings, costumes, folk holidays .. to eternal themes, work on the comparative characteristics of heroes .. A summary of the lesson of world art culture for December Presentation on the Moscow Art Theater on the topic: “Hero folk epic Ilya Muromets. bogatyr embodying the folk ideal of a hero-warrior, a folk protector.. methodological developments, presentations and notes. At the lesson of literary reading, we got acquainted with the epics and read the Outline of the lesson on the MCC (Grade 10) on the topic: Integrated lesson on the MCC and the English language. Published: 34 - Saturday Raisa Oct Outline of a lesson in literature (grade 8) on the topic: Final. The final lesson in the form of KVN in the 8th grade on the topic Folk songs September This presentation lesson will be a discovery for students in grades 6-7: the guys will learn the history of the word, genre; remember those epic heroes that they met before. FOLKLORE (ORAL FOLK CREATIVITY) ... methodological developments, presentations and lesson notes summary of the lesson MHK heroes and themes of the folk epic p / n, Theme. lessons. didactic model. learning. Pedagogical. cue. Presentation "Objectives of the MHC subject and basic concepts" .. "Country of heroes and gods" ... Heroes and themes of the folk epos .. Drawing up a summary Lesson notes for grade 11 PPTX MP3 DOCX DOC JPG JPEG ... their images of Gilgamesh and Enkidu of the ancient epic heroes of Mesopotamia... Topic: Artistic monuments of Russia as a reflection of its history and traditions... Among the objects of folk art are: chests, spinning wheels, sledges, Methodological development of a lesson on the topic Postage stamp (virtual tour. introducing folk art, based on gaming techniques, UNESCO Yakut heroic epic-olonkho 2005. a masterpiece of oral.It presents a lesson plan, as well as photographs and drawings. :. Presentation on the MHK on the topic: "The Hero of the Folk Epos Ilya Muromets" Sep MHK program for grade 8. World art culture 5-11 grades compiled by Danilova G.I. Methods and forms, teaching technologies: The main form of organization of the educational process is the lesson.. Heroes and themes of the folk epic. Lesson notes Plan-summary of the lesson of fine arts on illustrating the legends of the Adyghe epos. Among such unique values of folk art is the most ancient. art education of the Republic of Adygea. And drawing on the themes of legends about August The most acceptable form of work on the program "World Artistic Culture" is a lesson
2 using Mar Type: Lesson; Size: Kb.; The purpose of the lesson: To introduce the epic genre of folk art, its elements. Working programm training course “World Artistic Culture. Grade 10 ... Heroes and themes of the Russian folk epos Form of conduct; concert lesson.. Synopsis This is the third lesson in the general theme of the 3rd quarter Painting of the region .. spatial perception, interest in folk traditions and different cultures .. Outline of the fine arts lesson on illustrating the legends of the Adyghe epic Narta about the exploits of its main character Sausoruko is aimed primarily for Sep Literature lesson in 7th grade. Theme of the lesson: "The Tale of Peter and Fevronia of Murom." Moral ideals and precepts of Ancient Rus' The subject "World Artistic Culture" is focused on the education of the spiritual world, ... The final lesson of the year. 1. Heroes and themes of the folk epic
Methodological development on the MHC (Grade 9) on the topic: Lesson notes on the MHC. culture of the 19th century. Posted on 11.03.2013-0:32 - Trenkunova. 8933794257 Project for a music lesson Romanticism in music. Chopin. This.
An exemplary program specifies the content of the educational ... Epic "Ilya Muromets and the Nightingale the Robber" (abbreviated) (6 hours). The material is studied in an overview with a brief summary of life and work. 29921324074
Municipal Autonomous Preschool Educational Institution of the Beloyarsky District "Child Development Center - kindergarten"Fairy tale" the city of Beloyarsky" Project on the topic: "Bogatyrs - defenders of the Russian land" Deadline
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Gdz in literature grade 6 ladygin answers to questions >>> Gdz in literature grade 6 ladygin answers to questions Gdz in literature grade 6 ladygin answers to questions Be able to establish analogies, navigate
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Ministry of Education and Science of the Russian Federation SARATOV NATIONAL RESEARCH STATE
Ministry of Education and Science of the Russian Federation Federal State Budgetary Educational Institution of Higher Education "Saratov National Research State University
Date Topic Number of hours 1 Introduction. Role fiction in human life Section 1. Flying over dreams. V. A. Zhukovsky. Ballads. 2-3 The place of mysticism in the world of fiction V.A. Zhukovsky
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Presentation on MHK: "Medieval architecture in Norway". among all connoisseurs of medieval architectural art. Norway in. The builders of the early Middle Ages took a lot from the architecture of the ancients.
The working curriculum for music grade 6 provides for 35 hours, 1 hour per week. Distribution educational material by quarters, taking into account the calendar study schedule and lesson schedule. Calendar-thematic
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This small topic is published due to the fact that this week we do not have. Composition-description of Vasnetsov's painting "Heroes" Contemporaries about the painting. To the left of Ilya Muromets On a white horse menacingly takes out
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Ilya Muromets and Nightingale the Robber. about three Russian heroes "Ilya Muromets and the Nightingale the Robber" - came out in 2007. Journey to the Republic of Peru. this is an amazing place of legends, one of the most ancient on earth.
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Finished essays Literature: 6th grade.. who received high marks in literature and the Russian language and. Three trips of Ilya Muromets.. 9029612962 The final product will be higher than the current atmosphere of that
Explanatory note. The work program on world art culture for the 9th grade was developed on the basis of: the Federal component of the state standard of general education; author's program
Project participants: children preparatory group 10, parents, educators: Sergeeva V.A., Solovieva N.F. Relevance: The problem of moral and patriotic education of children preschool age, is
