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https://doi.org/10.20339/PhS.4-19.091
Savvinova Gulnara Е.,
Candidate of Philologу, Assistant Professor
of the Cultural Studies Department, Head of the Sector “Language of Epic”
of Scientific Research Institute of Olonkho
Ammosov North-Eastern Federal University
E-mail: savgul6767@mail.ru
Zhirkova Eugenia E. ,
Head of the Sector “Epic and Ethnic History”
of Scientific Research Institute of Olonkho
Ammosov North-Eastern Federal University
E-mail: jenyasyr@mail.ru
The article attempts to consider the “model of the world” of the celestial evil monsters-abaasy in the Yakut heroic epic olonkho as one of the key concepts of epic culture. To analyze the structure of the “model of the world” of the celestial abaasy, the texts of the olonkho central, Vilyui and northern districts were used, which helped to reveal their local features. The “model of the world” of celestial abaasy is revealed from the functions — the image and method of their action based on the degree of participation in the development of the plot of the Yakut olonkho. Some of the celestial abaasy have a double function: on the one hand, it can act as the head of the abaasy deities of the Upper world, on the other hand, according to myths, it was he who gave fire to people, which often makes it difficult to determine his place in the Celestial pantheon. As a result of the analysis, it was revealed that celestial abaasy inhabit the edges of the lower “tiers” in the northern, southern and western parts of the sky. Thus, we conclude that the concept of the sky in the epic picture of the world, sky is the dwelling place not only of the divine (hallaan tangarata — heavenly god) and demonic forces (hallaan abaahyta — heavenly demons).
Keywords: olonkho, narrator, pantheon, celestials, abaasy, monsters, demonology, Upper world, мodel of the world.
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