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Представления о времени в огузском книжном эпосе «Китаб-и дедем Коркут»
 
Код статьиS086919080006516-4-1
DOI10.31857/S086919080006516-4
Тип публикации Статья
Статус публикации Опубликовано
Авторы
Аникеева Татьяна Александровна 
Должность: Старший научный сотрудник Института востоковедения РАН
Аффилиация: Институт востоковедения РАН
Адрес: Российская Федерация, Москва
Название журналаВосток. Афро-Азиатские общества: история и современность
ВыпускВыпуск 5
Страницы142-148
Аннотация

«Китаб-и дедем Коркут» («Книга моего деда Коркута», полное название - «Книга моего деда Коркута на языке племени огузов») является единственным сохранившемся памянтиком книжного эпоса у тюркских народов огузских народов, сложение сказаний которого возводят к X-XI вв.

Наиболее ярко в эпосе предстает идея «века огузов» (это отмечено многими исследователями «Книги моего деда Коркута») – времени, когда, с одной стороны, происходит действие сказаний эпоса в целом, а с другой – это время характеризуется как своего рода «идиллическое». Скорее всего, представление о «веке огузов» восходит к традиционным эпическим зачинам, свойственным тюркскому и монгольскому устному и книжному эпосам, традиционно отсылающим к космогонии, «доисторическому», начальному состоянию мира. Представление о «веке огузов» также соотносится в пространственном соотношении с представлением о «земле огузов», противопоставленной окружающему враждебному миру неверных.

В эпосе практически не отражена традиционная для образа жизни кочевников смена сезонов. Действие сказаний происходит «на зеленых лугах», в степях, вероятно, летом; зимнее время упоминается в эпосе лишь несколько раз. Наиболее четко выражена в эпосе дифференциация по времени суток. Утреннее время является временем, когда огузские богатыри отправляются на подвиги, в походы, когда принимаются важные решения.

Таким образом, в «Китаб-и дедем Коркут» нашли отражение представления о времени, бытовавшие у тюрков-огузов в течение долгого периода их продвижения на Запад через Закавказье, Иран и Малую Азию и циклизации сказаний данного книжного эпоса.

Ключевые словакнижный эпос, Турция, огузы, «Словарь тюркских наречий», «Кутадгу билик»
Получено08.09.2019
Дата публикации16.10.2019
Кол-во символов17007
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Оглавление

  • Written epic of the Oghuz
    • II.1. “The days of the Oghuz”
    II.2. Seasons in “The Book of Dede Korkut”
    II.3. Time of the day
    III. Conclusion
    1

  • Written epic of the Oghuz

    		•
    2 The Turkic medieval written epic “The Book of Dede Korkut” (“Kitab-i dedem Korkut”) is undoubtedly the most important source on social and cultural life of the Oghuz Turks of the early Medieval Ages. Customarily the formation of stories of which “The Book of Dede Korkut” consists of refers to the 11th century, but the stories were fixed in the written form later, approximately in the 15th century.
    3 “The Book of Dede Korkut” (according to the Dresden manuscript1) consists of twelve songs-legends, which speak about the exploits of the Oghuz heroes. The main plot — the core of which is framed by these stories — is the struggle of the Oghuz tribes against the infidels, non-Muslims (kafir) in the lands of Asia Minor, as well as constant internecine strife among the Oghuz themselves. This text reflects both the events of early Turkic semi-legendary history (not only historical facts, but also a set of mythological beliefs) and later events connected with the spread of their power in Asia Minor and with their contacts with Byzantium. The stories that comprise “The Book of Dede Korkut” display a clear connection with both common Turkic literary and folk traditions as well as more recent strata. 1. In 2018 the new manuscript concerning “The Book of Dede Korkut” epic cycle was found in Iran (the so-called “Gonbad manuscript”); its brief research as well as the manuscript itself was just published recently in June 2019 [Shangoli, Yaghoobi, Aghatabai, Behzad, 2019].
    4 “Kitab-i dedem Korkut” as a monument of a written epos is found on the border between oral and literary tradition and between folk narrative and historical chronicle.
    5

    II.1. “The days of the Oghuz”
    6 Most clearly in this epic appears the idea of “the age of the Oghuz”, or “the days of the Oghuz [tribe]” (this was noticed by many researchers of the “Book of Dede Korkut” – see, for example, [Zhirmunski, 1962]) – a time when the action of all the tales of the epic takes place in general. This period is characterized as a kind of “idyllic time”:
    7 Ol zamanda beğlerün alkışı, karkışı karkış idi. Dıaları müstecab olurıdı [Gökyay, 2000, p. 31] // “In those days the nobles’ blessings were blessings and their curses were curses, and their prayers used to be answered” [Lewis, 1974, p. 59]2. 2. English translation of the “Kitab-i dedem Korkut” cited from the translation of Geoffrey Lewis [Lewis, 1974], which is noted specifically.
    8 Oğuz zamanında Uşun Koca derler bir kişi varıdı [Gökyay, 2000, p. 125] // “In the days of the Oghuz there was a man called Ushun Koja…” [Lewis, 1974, p. 161].
    9 Ol zamanda Oğuz beylerine ne kaza gelse uyhudan gelüridi [Gökyay, 2000, p. 92] // “In those days whatever disaster befell the Oghuz warriors befell them because of sleep” [Lewis, 1974, p. 127].
    10 Probably the concept of “the days of the Oghuz” may be related to “the enhanced interest of the Ottomans in their historical past”, as Zhirmunski wrote [Zhirmunski, 1962]. However, most likely, this idea goes back to the traditional epic introduction, which is characteristic of the Turkic and Mongolian oral and written epics, referring to cosmogony, “prehistoric”, the initial state of the world (see, for example in the Buryat and Mongol “Geser” written epic: [Neklyudov, 2019, p. 131 and further])3. 3. “Such an introduction can be open by the formula "In the early time when...", and further to form a homogeneous grammatical syntagma; there is the registry the initial (nascent, emerging) world: the whole universe (that is to say, eon), the earth and the water, the sky, the sun and the moon, the world mountain and the world tree, the first living beings, etc. The appearance of a hero on earth coincides with this epoch. The most archaic form is represented in the Buryat (West-Buryat) tradition” [Neklyudov, 2019, p. 137].
    11 The concept of the “age of the Oghuz Turks” is also correlated in spatial relation to the representation of “the land of the Oghuz” (tur. Oğuz eli), which is antagonistic to the surrounding hostile world of the infidels. The dwelling place of the ruler of Trapezund in “The Book of Dede Korkut”, despite being described in geographically precise terms, is presented as a kind of otherworldly space, one of several “evil places” (tur. yavuz yerler). For example, Kanlı-koja tells his son Kan-Turali, who is going on a journey: “Thereupon Kanli Koja declaimed; let us see, my Khan, what he declaimed
    12 ‘Son, in the place where you would go,
    13 Twisted and tortuous will the roads be;
    14 Swamps there will be, where the horseman will sink and never emerge;
    15 Forests there will be, where the red serpent can find no path;
    16 Fortresses there will be, that rub shoulders with the sky;
    17 A beautiful one there will be who puts out eyes and snatches souls; …To a terrible place have you set your foot; Stay!” [Lewis, 1974, p. 119] (“Kanlı Koca burada soylamış, görelüm Hanum ne soylamış, aydur: Oğul, sen varacak yerün Dolamaç dolamaç yolları olur Atlu batup çıkamaz Anun balçığı olur Ala yılan sökemez Anun ormanı olur Gökile pehlu uran Anun kalası olur Göz kakuban gönül alan Anun görklüsü olur Hay demedin baş getüren Anun celladı olur... Yavuz yerlere yeltendün” [Gökyay, 2000, p. 85]) (for more details see: [Anikeeva, 2019]).
    18

    II.2. Seasons in “The Book of Dede Korkut”
    19 It should be noted that the traditional nomadic way of life of the Oghuz Turkic tribes and the change of seasons connected with that (for example, cattle overtaking to summer / winter pastures) are practically not reflected in the epic. The action of the stories takes place “on the green meadows”, in the steppes, probably, in the summer or spring; winter season is mentioned in the epic several times only. Particularly interesting is the fragment in the beginning of the epics where it is mentioned among other proverbs and didactic maxims:

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    7. Dankov R., Kelly J. (eds. and transl.). Maḥmud al- Kāšгarī, Compendium of the Turkic Dialects (Dīwān Luɣāt at-Turk). Part II. Harvard University Printing Office, 1984 (Sources of Oriental Languages and Literatures, 7).
    8. Gökyay O. Ş. (ed.). Dedem Korkudun Kitabı [The Book of Dede Korkut]. İstanbul: Milli eĝitim basımevi, 2000 (in Turkish).
    9. Korogly Kh. G. The Oghuz Heroic Epic. Moscow: GRVL, Nauka Publishing House, 1976 [Короглы Х. Г. Огузский героический эпос. М.: ГРВЛ изд-ва «Наука», 1976 (in Russian)].
    10. Lewis G. (transl.). The Book of Dede Korkut. Harmondsworth: Penguin, 1974.
    11. Malov S. E. Ancient Turkic Monuments. Texts and Studies. Moscow—Leningrad: AN SSSR Publishing House, 1951 [Малов С. Е. Памятники древнетюркской письменности. Тексты и исследования. М.–Л.: Изд-во АН СССР, 1951 (in Russian)].
    12. Neklyudov S. Yu. Folklore Landscape of Mongolia. Written and Oral Epic. Moscow: Indrik, 2019 [Неклюдов С. Ю. Фольклорный ландшафт Монголии. Эпос Книжный и устный. М.: Индрик, 2019 (in Russian)].
    13. Shangoli N., Yaghoobi V., Aghatabai Sh., Behzad S. Dede Korkut Kitabı’nın Günbet Yazması. Modern Tür Shangoli klük Araştırmaları Dergisi. Cilt 16. Sayı 2. Haziran 2019. S. 147–379 [Shangoli N., Yaghoobi V., Aghatabai Sh., Behzad S. The Gunbad Manuscript of the „Book of Dede Korkut“. Modern Türklük Araştırmaları Dergisi. Vol. 16. No. 2. June 2019. S. 147–379 (in Turkish)].
    14. Zhirmunski V.M. The Oghuz Heroic Epics and “The Book of Dede Korkut”. The Book of Dede Korkut. The Oghuz Heroic Epics. Moscow—Leningrad: Izd-vo AN SSSR, 1962. Pp. 131–258 (in Russian) [Жирмунский В. М. Огузский героический эпос и «Книга Коркута». Книга моего деда Коркута. Огузский героический эпос. М.—Л.: Изд-во АН СССР, 1962. С. 131–258].

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