巴什基尔民间史诗中水公主神话形象的艺术美学表现(兼论《阿布扎特·》、《扎亚图尔克》和《凯hyhylu》史诗的素材)

Nerkes Hubbitdinova
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引用次数: 0

摘要

本文以巴什基尔史诗《Akbuzat》、《Zayatulyk》和《khyhylu》为例,考察了水美人的神话形象——kukhylu,它具有重要的艺术和审美功能。这一形象在所有民族的神话和古老的神圣信仰中占有特殊的地位。由于在人们接受基督教/伊斯兰教之后,所有曾经神圣的异教神灵-河流和湖泊,山脉和自然边界,森林和田野以及与家园有关的神灵-都被赋予了负面特征,并开始被代表为邪恶的灵魂。这样的命运正在等待,例如,传统的英雄巴巴·亚迦-亚什丘拉,被提升为一个积极的角色,被古代斯拉夫人的佳能神化,她是氏族及其传统和习俗的守护者。因此,在基督教被接受之后,亚什丘拉呈现出了我们从斯拉夫民间故事和民间传说中所知道的消极、有害的特征。正如E.V.波莫兰采夫正确地指出的那样,在神话传说和民间故事的艺术和美学意义上,总是有类似的动机:“突然遇见了”,沉入水下王国,“获得水王的奖励”……水底王国英雄的婚姻,等等。在文章中观察到的巴什基尔史诗纪念碑中,这些动机被严格追踪并成功实现。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Artistic and Aesthetic Representation of the Mythological Image of the Water Damosel in the Bashkir Folk Epic (on the Material of the Epics “Akbuzatˮ and “Zayatulyak and Khyuhyluˮ)
Using the Bashkir epics “Akbuzatˮ and “Zayatulyk and Khyukhyluˮ, the article examines the mythical image of the water damosel – khaukhylu, which has significant artistic and aesthetic functions. This image takes a special place in the mythology of all peoples and in ancient sacred beliefs. Due to the fact that after the adoption of Christianity / Islam among the peoples, all the once sacred, pagan deities – the keepers of rivers and lakes, mountains and natural boundaries, forests and fields, as well as the ones connected with home, were endowed with a negative characteristic and began to be represented as an evil spirit. Such a fate was waiting for, for example, the traditional hero Baba Yaga – Yashchura, raised to the rank of a positive character, deified by the canon of the ancient Slavs, she was the keeper of the clan, its traditions and customs. Accordingly, after the adoption of Christianity, Yashchura took on that negative, pernicious character known to us from Slavic folk tales and folkloric accounts. As E.V. Pomerantsev correctly states, in the artistic and aesthetic sense in mythological legends and folkloric accounts there are always similar motives of “sudden meetingˮ, “sinking into the underwater kingdomˮ, “awards of the water kingˮ, “... the marriage of a hero in the underwater kingdomˮ, etc. In the Bashkir epic monuments observed in the article, these motives are strictly traced and successfully actualized.
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