TYPOLOGY OF IMAGES IN HISTORICAL LEGENDS OF KARAKALPAK AND ENGLISH FOLKLORE
DOI:
https://doi.org/10.58885/ijllis.v12i1.24.ekAbstract
Legends, which include part of the folklore heritage, are one of the main genres of oral creativity of the Turkic peoples. In the world science of folklore and literary criticism, a large number of works have been published on the definition of theoretical descriptions of legends. As you know, one of the main genres of folk art is that historical events are preserved to a certain extent in legends, which creates some opportunities for us to understand and learn about our past history, our primordial national culture, our literature. It is known that in modern world folklore a structural-semantic concept is developing, which is aimed at identifying and classifying the specifics, genre features of folklore-epic genres, i.e., fairy tales, myths, legends, etc., features from all sides, is the basis for the classification of folklore genres, plot and motives. On the basis of this concept, one of the epic genres of Turkic folklore can become a theoretical basis for a comparative definition of issues of the artistic significance of legends. Therefore, in this article we have tried to describe the comparative analysis of typology of images on the example of Karakalpak and English folklore and their similarities, problems of typology are also determined.
Keywords: Karakalpak, English, meaning, folklore, historical legend, historical figure, image, genre, hero, plot, typology.
References
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Alex. 2. 1-2: Alexander was anHeraclid from his father’s side and an Aeacid from his mother’s side; cf. D. S. XVII. 1. 5.
7 D. S. XVII. 85. 2. See also Arr. An. IV. 29. 7-30.1
De Alex. I. 10 (= Mor. 332A); Arr. An. VI. 28. 1-2. Arrian doubts the veracity of Alexander’s Bacchic pomp; nevertheless, the passage – even if invented by a later source – still proves the importance of Dionysus in Alexander’s campaign in India. See also Goukowsky (1981, pp. 32-33).
The idea that Alexander was invincible was already growing in the Greeks’ mindset at an earlier stage of his life: Plutarch (Alex. 14.4) describes the Macedonian’s visit to Delphi in order to consult the oracle before his Persian campaign. Since Alexander arrived during the so called ἀποφράδεςἡμέραι – days on which no business was done, Pythia did not want to deliver the oracle; thus he tried to drag her to the temple. At this point, overwhelmed by his ardour (σπουδή) and on the spur of the moment, the priestess said that he was invincible: ἀνίκητοςεἶ, ὦπαῖ. Cf. D. S. XVIII. 51. 3, who sets the story in Libya, where the oracle of Ammon bestowed Alexander the title of invincible (Tarn, 1948, pp. 342-343; Gouwkosky, 1978, pp. 60-61).
Hyperides, Against Demosthenes, fr.7. Mossé (2004, pp. 81-82) highlights that the acknowledgment of Alexander’s divinity by the Greeks was not a religious act, but simply a political one.
For a discussion on the chronology of the legendary material on Alexander contained in the Vulgate and in the various recensions of the Alexander Romance, see Stoneman (1991, pp. 8-17). For the Diadochs’ emulation and use of the image of Alexander in their political agenda, see Goukowsky (1978, pp. 116-135); Dahmen (2007, pp. 9-18).
For the Ancient Greeks’ attitude towards their myths, see Veyne (1988, p. 60): for the Greeks, a mythic tradition is true despite the marvellous; they sought a kernel of truth behind the lies.
Guendalina Daniela Maria Taietti. Alexander the Great in Macedonian folk traditions.
Issue 8 (Spring 2019), pp. 69-93. https://interface.org.tw/index.php/if/article
DOI: 10.6667/interface.8.2019.77
Baymuratov A. Turkmen folklore prozasynyntaryhy evolutions. - Ashgabat: 1982. p.6.
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