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Journal articles on the topic 'Epic'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Eshonkulov, Jabbor. "About "Rustamkhan" Series." International Journal of Social Science Research and Review 5, no. 5 (2022): 300–306. http://dx.doi.org/10.47814/ijssrr.v5i5.326.

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The Rustamkhan series plays an important role in Uzbek epic poetry. This series includes such epics as "Rustamkhan", "Murodkhan", "Oftob pari". To date, two epics of the series - "Rusmtkhon" and "Muradkhan" have arrived. There is one version of the epic "Murodkhan", many variants of the epic "Rustamkhan". This article examines the peculiarities of the series "Rustamkhan", its role in the art of epic poetry. Different variants of the epic "Rustamkhan", their manuscript versions, the differences between the variants were analyzed, issues related to the emergence, development and survival of epic

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ASLAN, Zeynep. "The Issue of Historical Epics in The Classification of Kazakh Epics." Akademik Dil ve Edebiyat Dergisi 6, no. 2 (2022): 0. http://dx.doi.org/10.34083/akaded.1143102.

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Epics have a major role in pre-written culture areas where history education is ensured by oral narratives As it is known, a poem or a ballad formed as a result of an event affecting all or a part of a nation constitutes the first phase of the epic. This poem spreads from language to language, expands over time with poems related to other events, and takes the form of an epic by being edited by an epic writer. In this context, epics are not independent of history. however every epic does not exactly coincide with historical facts. It is normal for a narrative that has lived in oral culture for

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3

Chao, Г. "ORAL EPIC TRADITIONS IN CHINA." Эпосоведение, no. 1(1) (November 29, 2017): 58–61. http://dx.doi.org/10.25587/svfu.2017.1.8090.

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There have been rich oral epic traditions in China from the remote past, disseminated among ethnic minority peoples, with three dominant types, namely, heroic epics, creation epics, and origin epics. Scholarly works in epic studies can be traced back to a few centuries ago, with both foreign and domestic scholars’ involvement. Over the past two decades, a new paradigm in epic studies has been shifting from mainly literary concerns towards folkloristic researches in many directions, labelled by some scholars as a “paradigm shift of epic studies”

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M, Radha. "The Epic Tradition in the Song Natrinai." International Research Journal of Tamil 4, S-13 (2022): 249–55. http://dx.doi.org/10.34256/irjt224s1336.

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The reason for the pride and richness of a language is due to the grammar and literature that have emerged in the eyes of that language. The epics occupy a significant place in those verses. Homer's Iliad and Odyssey, considered to be the oldest epics in the world, have also been written in accordance with the epic tradition of that language. Indian language epics are also written within the epic tradition of the regional languages. These include the five great and minor epics that have appeared in the Tamil language; the Kamba Ramayanam, the Periyapuranam, etc. However, if we examine whether

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Ahmed, Amr Abdel Monim. "Flavian Epic Poetry." British Journal of Translation, Linguistics and Literature 3, no. 3 (2023): 64–76. http://dx.doi.org/10.54848/bjtll.v3i3.69.

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Flavian Epic Poetry is considered one of the most important literary works that distinguished the period of the rule of the Roman emperors from the time of Vespasian to Domitian. Flavian epic poetry was named after the Emperor Vespasian, which indicates that most of the epic works were organized to glorify the emperors and celebrate their military victories. This flattery is considered to be a famous characteristic of the style of that period. Among the most famous poets who wrote epic works in this era were Valerius Flaccus, Papenius Statius, and Silius Italicus. Each of them composed a numbe

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Orozbek kyzy, Elnura. "THE MYTHO-EPIC IMAGES IN THE “SEITEK” EPIC." Alatoo Academic Studies 24, no. 2 (2024): 171–81. http://dx.doi.org/10.17015/aas.2024.242.14.

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The article is dedicated to the exploration of the mythical and epic images in the epic “Seytek,” which is the final chapter of the “Manas” trilogy. This epic is the most extensive and artistically refined piece of folk epic heritage. The Kyrgyz people can rightfully be proud of the richness and diversity of their oral poetic traditions. The epic “Seytek” is composed of a collection of mythological and epic images, including characters and narratives from various folklore traditions, such as those of the Scandinavians, Central European peoples, and others spanning from the west to the east and

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Basirizadeh, Fatemeh Sadat, Narges Raoufzadeh, and Shiva Zaheri Birgani. "The Image of Women in Eastern and Western Epic literature: Shahnameh and Odyssey." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (2020): 768–76. http://dx.doi.org/10.33258/birci.v3i2.889.

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The research examines two epics, one from the East and one from the West with regards to the question of woman and her images in early epic literature. The epics were selected from the literature. The epics were selected from the literature of two cultures, both of which, in different historical periods produced the most advanced civilizations of their time. The Persian epic, The Shahnameh (the book of Kings) was tooted in the ancient Indo-Iranian pagan as well as Zoroastrian traditions, an epic of approximately 60,000 couplets rewritten in the tenth century A. D. in the final, completed from

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8

RUIJGH, CORNELIS J. "The source and the structure of Homer's epic poetry." European Review 12, no. 4 (2004): 527–42. http://dx.doi.org/10.1017/s1062798704000456.

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Homer's Iliad and Odyssey were created, probably in the second half of the 9th century BC, in the framework of the Greek epic tradition of oral formulaic poetry, which started in the Peloponnese in proto-Mycenaean times (c. 1600 BC). The epic verse, the dactylic hexameter, must have been taken over from the Minoan Cretans. Whereas most 19th century scholars were analysts, considering Homer's epics' conflations of older and more recent epic poems, most modern scholars are unitarians, recognizing the unity of both epics, thanks to modern insights in the nature of oral traditional poetry and to m

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9

Ivanova, Tat’iana Grigor’evna. "ROSTOV-SUZDAL LAND IN EPICS AND ITS CONTRIBUTION TO THE EMERGENCE OF THE EPIC TRADITION." Russkaya literatura 4 (2023): 111–29. http://dx.doi.org/10.31860/0131-6095-2023-4-111-129.

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The epic tradition of the Rostov-Suzdal-Vladimir lands is considered in the light of the thesis concerning the «maternal», «colonial», «regional» and «local» metropolises of the formation of epics. Even though only fragments of the epic tradition have been recorded in the area, Vladimir Region was one of those territories where epics were originally shaped. Scarce mentions of Rostov and traces of Suzdal in the epic texts are analyzed. An overview of the few records of epics made in the Vladimir Region is provided.

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Mirzaev, Jonmirza Nematovich. "Artistic Depiction Of The Image Of Avaz In The Epics “Gorogly”." American Journal of Social Science and Education Innovations 2, no. 09 (2020): 41–46. http://dx.doi.org/10.37547/tajssei/volume02issue09-07.

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This article deals with the artistic image of the image of Avaz in the epics “Gorogly”. The epic “Gorogly” is one of the most popular folk epics not only among the Uzbek and fraternal Turkic peoples, but also among the peoples of the East. There are different series of epics, among which are the epics associated with the image of Avaz. There is much in common between the Uzbek and Tajik versions of the epic Gorogly, and this similarity is manifested primarily in artistic images, in their artistic image. In this article, which analyzes the Uzbek and Tajik versions of the epic “Gorogly”, t

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Koryakina, Antonina. "Epic Traditions of the Yakut and Shor Peoples: Paralleled Motifs Reviewed." Бюллетень Калмыцкого научного центра Российской академии наук 2, no. 22 (2022): 144–61. http://dx.doi.org/10.22162/2587-6503-2022-2-22-144-161.

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Introduction. The study examines some identified typological ties between the Yakut heroic epic and epic traditions of the Shor people. The research results obtained through the involvement of extensive comparative materials can essentially facilitate further scientific insights aimed at clarifying the role of Turkic epics in the shaping and development of the Yakut epic tradition, determining the bulk of motifs typical for both the Yakut and Shor epic narratives. Goals. The article aims at delineating similarities and differences inherent to plot motifs of the Yakut and Shor epics. Materials

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Kuzmina, Evgeniya N. "Poetics of the Buryat epics at the decline stage of the epic tradition." Sibirskiy filologicheskiy zhurnal, no. 4 (2022): 9–20. http://dx.doi.org/10.17223/18137083/81/1.

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The paper addresses the preservation of the epic tradition and the relationship between the plots and “common places” (loci communes) based on heroic epics (üligers) performed by B. Barnakov in 1961-1962 and recorded on a magnetic tape. At that time, Buryat scholars witnessed a decline of the heroic epic genre. However, owing to the storytelling gift and memory of üligershin B. Barnakov, the tales in his performance feature a variety of plots and stability of typical places. The analysis of poetic and stylistic means has shown the narrator’s knowledge of the epic fund of stereotypes and laws o

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Burgoyne, Robert. "Color in the Epic Film: Alexander and Hero1." Rebeca - Revista Brasileira de Estudos de Cinema e Audiovisual 1, no. 2 (2016): 26. http://dx.doi.org/10.22475/rebeca.v1n2.282.

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A key feature of the epic genre since the appearance of the tinted and stenciled Italian epics of the 1910’s, color technology and design constitutes a direct line of formal innovation that extends from the earliest iterations of the epic film to the exalted color symphonies of the present. The significance of color in the epic, however, has largely been ignored. In this essay, I argue that color design complicates the traditional understanding of epic form as a conservative, nation-centric genre, governed by what Gilles Deleuze calls a critical-ethical horizon. The recent epics Alexander and

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Reichl, Karl. "The search for origins." Journal of Historical Pragmatics 4, no. 2 (2003): 249–67. http://dx.doi.org/10.1075/jhp.4.2.06rei.

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Although in some traditions (notably in India) oral epics are performed as part of a religious ritual, there is no overt ritual function of the epic in most oral traditions known today. However, even in a purely secular and seemingly non-ritual context, the performance of oral epics can have ritual dimensions. This is discussed with reference to the oral epic poetry of the Turkic peoples of Central Asia. It is argued that the performance of oral epics is a particular type of communicative event, of which the comparatively rigid act sequence can be seen as being on a par with the patterning of

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Narzikulova, Manzura. "Folklore Motifs In Alisher Navoi’s Epic “Sabai Sayyar." American Journal of Social Science and Education Innovations 03, no. 06 (2021): 249–57. http://dx.doi.org/10.37547/tajssei/volume03issue06-42.

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The article deals with the traditions of folklore in the works of Alisher Navoi, the role of mythology and folk art in the epic “Sabai Sayyar”, the plot of the epic in folklore, the connection of the main motives with folklore; folklore traditions in the interpretation of the composition and image system of the epic “Sabai Sayyar”; the sources of the plot of the epic “Sabai Sayyar” in the folklore of the peoples of the East and the artistic evolution of the epic plot are analyzed. The plot of the epic “Sabai Sayyar” is clarified in connection with the traditions of Uzbek folk epics.

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16

Mironov, Arsenii. "“Insignificant” characters: on the one peculiarity of Russian epic concept of heroism." Филология: научные исследования, no. 1 (January 2020): 72–82. http://dx.doi.org/10.7256/2454-0749.2020.1.32176.

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&nbsp; The subject of this research is the concept of heroism (bogatyrs) as an element of Russian epic mentality. The focus of attention is the peculiarities of epic understanding of bogatyr power that excludes the interpretation by an epic bard of &ldquo;his&rdquo; character as a giant. Meanwhile, the popular in science representation of particular characters of the Russian Epos (Svyatogor, Mikula Selyaninovich, Ilya Muromets) as giants is caused by their idealization, convergence of an epic with a tale or myth, as well as readiness to proliferate upon epics such laws of poetics t

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17

Bekoev, Vladimir I. "The study of the epics of the Novgorod cycle in the lessons of Russian literature in high school." Vestnik of North-Ossetian State University, no. 3(2021) (September 25, 2021): 60–69. http://dx.doi.org/10.29025/1994-7720-2021-3-60-69.

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In the context of improving school literary education at the present stage, it is of great importance to familiarize students with the spiritual values of world and domestic literature and folklore. In this connection, the study of the epic epos in the school course of literary education is very important. In it, the Russian people poetically correctly portrayed the heroic story of their life, expressed their aspirations, thoughts and hopes, worldly wisdom. Considering the enormous educational and upbringing significance of the epic epos, in the article the author provides methods and techniqu

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18

MANDZHIEVA, Bayrta. "Epic motifs of the Mongol-Oirat epic story of Parchen and their parallels in the national versions of Dzhangar epic." Epic studies 4, no. 36 (2024): 27–37. https://doi.org/10.25587/2782-4861-2024-4-27-37.

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The article is devoted to the consideration of epic motifs of the Mongol-Oirat epic of the epicteller Parchen. The relevance of the study is due to the fact that, despite the wide coverage of the range of problems of the epic of the Mongolian peoples, the issues of studying the motifs of the Mongol-Oirat epic tradition still remain insufficiently studied. The novelty of the study lies in the consideration of the epic motifs of the Mongol-Oirat heroic epic in a comparative aspect with the national versions of the Dzhangar epic. The purpose of this article is to consider the epic motifs of the h

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Thi, Hue Hoang, and Dung Nguyen Tien. "Similarities and Differences of the Dam Giong Epics (Vietnam) and Reamker (Cambodia), Ramakien (Thailand), PhraLakPhra Lam (Laos) (Note 1)." Global Research in Higher Education 1, no. 2 (2018): 132. http://dx.doi.org/10.22158/grhe.v1n2p132.

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<em>There are a lot of similarities and differences in The Dam Giong epics of Bahnar ethnic in Central Highlands-Vietnam and Reamkerepic (Cambodia), Ramakien epic (Thailand) and PhraLakPhra Lam epic (Laos). Although there are some similarities in content and themes, these epics differ in capacity, structure, character system and some other artistic elements. Reamker, Ramakien, PhraLakPhra Lam are short independent epics, deriving from Ramayana epic (Indian). Meanwhile, The Dam Giong epics, about a hero named Giong, have a large capacity of hundreds of epics. These epics derive from myths

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20

Allambergenova, Gúljáhán, and Gúlparshın Joldasbaeva. "THE USE OF SOMATIC PHRASEOLOGISMS IN "SHÁRYAR" DÁSTANÍN." MODERN SCIENCE AND RESEARCH 3, no. 5 (2024): 844–47. https://doi.org/10.5281/zenodo.11237374.

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<em>By means of the phraseology used in the epic language, the socio-historical and cultural signs of a certain period were preserved. By studying the phraseology of the language of the left-wing people's epics, it was possible to get precious information about the history of the left-wing people and its development campaigns. In this article, the somatic phraseologisms in the "Sharyar" epic, which is one of the Karakalpak folk epics, the differences in use in the language of the epic, and the internal differences of these stable word structures were analyzed.</em>

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Zaiyrkulova, Rima. "COMPARATIVE STUDY OF THE EPIC "MANAS" AND THE EPIC "MAHABHARATA" IN MEDICAL UNIVERSITIES." Alatoo Academic Studies 22, no. 3 (2022): 99–109. http://dx.doi.org/10.17015/aas.2022.223.12.

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The article deals with the problems of comparing the epic "Manas" with the epic "Mahabharata" in medical universities in the discipline "Manas Studies". Compulsory discipline is taught in higher educational institutions. Due to the growing number of young people from the Republic of India studying in medical schools, it is necessary to find ways to compare the epic "Mahabharata" and the epic "Manas" in order to ensure more effective teaching of the discipline "Manas Studies". The comparative study of epics on the world stage plays an effective role in the development of foreign medical student

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LUSHNEVSKAYA, E. "FROM THE SUMERIANS TO THE GERMANS: THE PROBLEM OF ATTITUDE TO LIFE AND DEATH IN THE EPIC WORLDVIEW." Herald of Polotsk State University. Series A. Humanity sciences, no. 2 (March 12, 2025): 20–23. https://doi.org/10.52928/2070-1608-2025-74-2-20-23.

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The article examines the problem of attitude to life and death in the epic worldview in the context of ‘big time’. Famous epic monuments such as the Sumerian ‘Epic of Gilgamesh’, the ancient Greek ‘Iliad’ by Homer and the German ‘Nibelungenlied’ are studied. The events of the ‘heroic age’ that the epics based on (similarities in social and political system, religious beliefs and worldview) make it possible to search for typological parallels. The problem of attitude to death has always played a key role in the epics. The hero’s death, glorified by his descendants, is the basis of his immortali

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23

Khasanova, Shafoat. "Stories of Alisher Navoi and Rizoi Payvandi (On the Example of “Lison ut-tayr” and “Qush Tili” (The Language of Birds))." International Journal of Early Childhood Special Education 14, no. 1 (2022): 1321–25. http://dx.doi.org/10.9756/int-jecse/v14i1.221151.

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In Uzbek literature, the study of epics of the genre “Mantiq ut-tayr” is associated with the study of Alisher Navoi’s epic “Lison ut-tayr” and has always been in the spotlight of experts. Mawlana Khoja Qazi Payvandi Rizoi (XVIII acp) was another writer who wrote in Turkish on the theme “Mantiq ut-tayr”. The only manuscript of the epic “Qush tili”(The Language of Birds) created by him is kept in the fund of the State Museum of Literature named after Alisher Navoi under inventory number 127. Rizoi Payvandi used the works of Jalaliddin Rumi, Fariduddin Attor, Abdurahman Jami in the creation of th

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Jacquesson, Svetlana. "From Folk Epics to Epic Monuments: Studying and Publishing Epic Lore in the Soviet Union (1920s–1960s)." Journal of Central Asian History 1, no. 1 (2022): 100–129. http://dx.doi.org/10.1163/27728668-12340003.

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Abstract In this article, I problematize the existing analyses of the 1952 conference on the Manas epic either as a salvage operation conducted by USSR Academy of Sciences or as a locally mounted defence in response to the party-led offensive against Turkic national epics. I argue that notwithstanding the efforts invested in the elaboration of a distinctively Soviet approach to the study of folklore – an approach of a Marxist-Leninist extraction articulated around the concept of “folkness” – in the case of epics the boundary between “folk” and “national” remained blurred and easily instrumenta

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Sekito, Ralph Edward Paulo. "Tracing the Epic Tradition in The Fantaserye: GMA 7’s “Encantadia” As an Epic." Acuity: Journal of English Language Pedagogy, Literature and Culture 5, no. 1 (2019): 67–84. http://dx.doi.org/10.35974/acuity.v5i1.2165.

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Popular culture is an emergent study compared to other disciplines. Studies on television as more than a means of entertainment are scarce. As such, this paper is an attempt to fill that dearth by looking into the fantaserye and its relationship with the traditional conventions of the epic. Through the theories on the conventions of the epic and the function of the epic hero propounded by Damiana Eugenio and Isagani Cruz respectively, the researcher looks into the possibility that the fantaserye is inspired from the traditional epic. John Fiske and John Hartley’s notion on television as today’

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Mironov, Arseny. "VALUE OF ACTIVE COMPASSION IN THE HEROIC EPIC: RUSSIAN EPIC CONCEPT." Проблемы исторической поэтики 19, no. 2 (2021): 7–32. http://dx.doi.org/10.15393/j9.art.2021.8842.

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The article uses the comparative historical method to analyze epic folklore from around the world with regard to the functioning of the concept of active compassion. Proceeding from extensive factual material, the author demonstrates that different national and civilizational traditions imply various interpretations of this concept. While The Epic of Gilgamesh, Homer’s Iliad, and medieval Western European epic songs don’t treat mercy as an axiologically important principle, the folk epics created by the Orthodox peoples maintain its value in accordance with the Christian ideal of sacrificial l

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27

Sammons, Todd H. "Return of the Jedi: Epic Graffiti." Science Fiction Studies 14, Part 3 (1987): 355–71. https://doi.org/10.1525/sfs.14.3.0355.

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In the three Star Wars movies George Lucas has made so far, the trilogy’s hero, Luke Skywalker, passes from youth through adolescence to adulthood. Similarly, the movies themselves mature, moving from folklore (Star Wars: A New Hope) through myth (The Empire Strikes Back) to epic (Return of the Jedi). In order to give Jedi an epic “feel.” Lucas uses images that have analogues in no less than eight different epic authors: Homer, Virgil, the Beowulf poet. Dante, Ariosto, Tasso, Spenser, and Milton. There are, in fact, epic analogues for every scene in each of the movie’s major sections: the resc

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Li, Yuan, and Xiaojin Zhang. "A Quantitative Study on the Linguistic Features of the Creation Epic Hnewo Teyy." Economic Society and Humanities 1, no. 10 (2024): 1–7. https://doi.org/10.62381/e244a01.

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Research on the Yi epic Hnewo teyy has primarily employed qualitative methods, focusing on fields such as translation studies, philosophy, folklore, and poetics. This paper introduces quantitative linguistic methods to examine the linguistic features of the Yi creation epic Hnewo teyy. By analyzing the word frequency distribution characteristics of Hnewo teyy, Zipf's Law is utilized to validate the naturalness of this Yi creation epic. Through clustering experiments comparing Hnewo teyy with modern poetry, regulated poetry, and the folk song "Hua'er," it is found that the narrative style of th

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Nurlan, Abbasov. "HISTORICAL ISSUES IN THE EPOS OF "BOOK OF DEDE KORKUT"." Journal of Language and Literature 13, no. 1 (2022): 35–38. https://doi.org/10.5281/zenodo.6446508.

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The article discusses the historical problems of the epic Book of Dede Korkut, which occupy an important place in the heroic epics associated with the early middle Ages. As the researcher of the epic Book of Dede Korkut notes, this fact raises interest in comparing the events of the characters of the epic with real history. According to the general decisions of researchers, who study the epic Book of Dede Korkut, most of the events described in the epic, reflect the historical reality. In order to investigate the main problem, the question of the author, in which it is written, in any historic

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Porter, Andrew. "Homer and the Epic Cycle." Brill Research Perspectives in Classical Poetry 2, no. 3 (2022): 1–126. http://dx.doi.org/10.1163/25892649-12340005.

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Abstract How can the ancient relationship between Homer and the Epic Cycle be recovered? Using findings from the most significant research in the field, many ancient and modern assumptions are questioned and alternative perspectives offered that are better aligned with ancient epic performance realities and modern epic studies. This volume addresses a number of related issues: the misrepresentation of Cyclic (and Homeric) epic by Aristotle and his inheritors (including the part played by mythographers like Proclus); the role of the epic singer, patron/collector, and scribe/poet in the formatio

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T, Nagammal. "Beliefs found in Silappathikaaram." International Research Journal of Tamil 4, S-8 (2022): 222–27. http://dx.doi.org/10.34256/irjt22s832.

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The first epic to appear in Tamil was Silapathikaaram, composed by Ilangovadikal. It is an amalgamation of art, music, and drama. This is an epic that excels in language, content, literary style, and appreciation. Silapathikaaram is one of the twin epics that appeared in the second century AD. Faith is an expression of a person's inner feelings. Beliefs are created by people. The Epic explains what is happening in human life. Along with the mixture of fantasy, Silappathikaaram is an epic that embodies the epitome of human life. Beliefs are further developed by individual and community consciou

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Zayrkulova, Rima. "PROBLEMS OF COMPARATIVE TEACHING OF THE EPIC "MANAS" AND THE EPIC "MAHABHARATA" IN MEDICAL UNIVERSITIES." Alatoo Academic Studies 23, no. 4 (2023): 85–94. http://dx.doi.org/10.17015/aas.2023.234.09.

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The article deals with the problems of comparative study of the epic "Manas" and the epic "Mahabharata" in higher medical educational institutions in the discipline "Manas studies". Regardless of the form of ownership, the discipline "Manas Studies" is taught in higher educational institutions. Due to the increase in the number of young people studying in medical educational institutions from the Republic of India, in order to ensure effective teaching of the discipline "Manas Studies", the comparative study of the epic "Mahabharata" and the epic "Manas" is relevant today. The comparative stud

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Šemsović, Sead. "Alija Bojičić – Between Historical Ancestors and Epic Biography." Društvene i humanističke studije (Online) 7, no. 3(20) (2022): 13–26. http://dx.doi.org/10.51558/2490-3647.2022.7.3.13.

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The correlation between a person and a character has always attracted the attention of researchers in both oral and written literature. The main difference is that researchers of oral epics always undertook detailed searches for the historical figure based on which the epic hero was created, while the latter more often recognized the writer himself and his private life within his artistic fiction. Alija Bojičić represents one of the most important heroes of Bosniak oral epics, whose action will be in the border area of Bosnia and Dalmatia, and the poems in which he appears are often classified

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M, Khosbayar. "Хорчины “Бодь галав хаан” туулийн судалгааны тойм". Монгол судлал 47, № 1 (2024): 496–505. http://dx.doi.org/10.22353/ms20234741.

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The horqin region is the centre of Mongolian Epics. Among the numerous epics to be found in the horqin region, there are twenty-four (eighteen main chapters and six sub-epics), sagas that are very unique in form and content. The first Chapter of this eighteen-chapter series will be the epic Bodhi Galab Khan. The epic poem “Bodhi Galab Khan” is called the First Galab or the First Galab by the horqin Mongolians. It is thought that after this first Galab, 18 more gala periods followed. The name of these periods include the second “Altan Galab Khan”, the third “King of Ultimate Heroes”, the fourth

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Dr, A.Vinnarasi. "Creativity of Nirmala Suresh in the epic of Jesus." PULAM:INTERNATIONAL JOURNAL OF TAMILOLOGY STUDIES 2, no. 2 (2022): 43–50. https://doi.org/10.5281/zenodo.6536519.

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<strong>Abstract</strong> Many literatures have appeared in the Tamil language from ancient times to the present day. Tamil people and Tamil literatures are unique in human history. Epics that originated in the twenty-first century have been created in the form of traditional poetry as well as new poetry. Among these are the Christian epics of the twenty-first century, in which Jesus appears in the epic, written in the style of renewal which has information about flowers, trees is included in this article.  The epic Jesus contains references to various birds. The names of the birds accord

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Gohil, Namrata. "‘Research Prospects in the peripheral view of Kartika Nair’s epic Retelling ‘Until the Lions’- Echoes from the Mahabharata’." Vidhyayana 9, si1 (2023): 38–48. http://dx.doi.org/10.58213/vidhyayana.v9isi1.1579.

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Indian culture is based on two epics; The Ramayana and The Mahabharata. Every Hindu knows about these two epics, other religion people too. There is not any Hindu house which does not know and follow the rituals which are discussed in these two epics. The present generation takes interest to read Retellings of Indian myths which are written by the contemporary Indian English Writers. Indian women like to read Retellings of myths which are written by Indian women writers. Its reason is that it gives voice to marginalized women of the Indian myths. Females compare their unspeakable voice with th

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Dzhapua, Zurab D. "THE CONTRIBUTION OF E. M. MELETINSKY TO THE CAUCASIAN EPOS STUDIES. ON THE 100TH ANNIVERSARY OF THE BIRTH OF THE SCHOLAR." Folklore: structure, typology, semiotics 3, no. 4 (2020): 76–89. http://dx.doi.org/10.28995/2658-5294-2020-3-4-76-89.

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The article analyses the contribution of Meletinsky to Caucasian epic studies. The role of Caucasian epic traditions in the study of the problem of the origins and the early forms of the epos is considered. A significant number of the comparative-typological studies of Meletinsky are based on the materials of mythoepic cultures of Caucasus mountain people. The scholar singled out the Caucasian epics, along with some other traditions, as the special early stage in the history of the epic. Meletinsky was one of the pioneers in the fundamental studies of the Caucasian Nart epics. Based on the ana

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Orozobekova, J. K. "The values of the warhorse suits and the epic tradition." Altaistics, no. 4 (January 2, 2024): 75–82. http://dx.doi.org/10.25587/2782-662-2023-4-75-82.

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In the scientific article “Meanings of war horse colours and epic tradition” the typological similarities of poetic description of heroic epics of Turkic-speaking peoples and Siberia formed in the context of the epic “Manas” are considered. The etymological meanings of war horse colours in the artistic structure of the epic “Manas” are also analysed. The epic “Manas” has brought to our days a whole range of images of horses, starting with fantastic mythological images of horses and ending with realistic ones. Descriptions of the horse’s colours, the peculiarities of its walking and running, it

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Čolaković, Zlatan. "Avdo Međedović’s Post-Traditional Epics and Their Relevance to Homeric Studies." Journal of Hellenic Studies 139 (October 4, 2019): 1–48. http://dx.doi.org/10.1017/s0075426919000016.

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Abstract[Milman Parry established first that Homeric poetry was traditional, based on his studies of its formulae and language, and then that it was oral, based on his experience of recording south Slavic epic; he likened the unusually long epics of Avdo Međedović to those of Homer. Albert Lord put the two concepts together, holding that both south Slavic epic and Homeric poetry were oral-traditional and that all oral epic poetry, including that of Međedović, is traditional. However, the author’s investigations into the Milman Parry Collection of Oral Literature and his personal experience of

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Tsagalis, Christos C. "Homer and the Cyclic Thebais." Yearbook of Ancient Greek Epic Online 8, no. 1 (2024): 106–32. http://dx.doi.org/10.1163/24688487-00801006.

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Abstract This article discusses several cases of phraseology shared by the Homeric epics and the Cyclic Thebais and explores three techniques (synergetic shaping, the interplay between analogy and difference, and metaphrasis) used for the construction of meaning. The diction employed by a post-Homeric epic such as the Thebais indicates that several individual expressions acquire an interpretive surplus when examined against the backdrop of the system of archaic Greek epic, a fundamental component of which is Homeric epic.

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Savvinova, Gulnara E. "О поэтике олонхо «Нюргун Боотур Стремительный» П. А. Ойунского и тувинских героических эпосов". Oriental Studies 13, № 4 (2020): 1155–66. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1155-1166.

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Introduction. The article provides a comparative analysis of artistic expressiveness means inherent to the Yakut Olonkho and Tuvan epics. The point is that poetics of the epic work Nurgun Bootur the Swift by P. A. Oyunsky recreated on the basis of folk tales has actually remained understudied, and this paper fills the gap. Goals. The work — as part of Yakut folklore studies — makes the first attempt to consider poetics and the system of artistic techniques of the Olonkho Nurgun Bootur the Swift in comparison to Tuvan heroic epics. Methods. The study employs a comprehensive approach that includ

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Vassilkov, Y. V. "The Armenian Epic “Daredevils of Sassoun” and the Mahābhārata: Similarity of the Ethnographic Substratum." Archaeology, Ethnology & Anthropology of Eurasia 47, no. 2 (2019): 140–47. http://dx.doi.org/10.17746/1563-0110.2019.47.2.140-147.

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The author summarizes the results of his search for parallels between the Armenian epic “Sasna cṙer” (“Daredevils of Sassoun”) and the Mahābhārata. The comparative study has revealed considerable similarity in the “ethnographic substratum” of both epics, particularly that relating to the archaic social organization mirrored by the epic. The earliest layer of both the Armenian and the Indian epics retains the memory of a rural, largely pastoral society, in which an important role was played by the fraternities of young warriors. In the Armenian epic, this is indicated by recurrent motifs such a

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Kwanghun, Jung, and Kim Hyunju. "From Buddhist Story to Heroic Epic: A Comparative Study of the Epic of Geser and the Mulian Story." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 3 (2021): 413–30. http://dx.doi.org/10.1556/062.2021.00018.

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This paper compares narrative modiﬁcation in the Mongolian heroic epic The Epic of Geser with that of the Buddhist Mulian story. The Mulian story, in which the protagonist saves his mother from the underworld gained widespread popularity in its time. Mulian Bianwen from the Tang dynasty, presents the scenes from the story in a very dramatic manner. The Mongolian Geser epic uses this motif but adapts the story to ﬁt the characteristics of a heroic epic for nomadic people. Heroic epics must contain motifs that depict the image of their protagonist to present a collection of exemplary characters.

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Sharipova, Nigora Nuriddinovna. "Poetics Of “Hayrat Ul-Abror” Stories." American Journal of Social Science and Education Innovations 03, no. 04 (2021): 118–21. http://dx.doi.org/10.37547/tajssei/volume03issue04-18.

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“Hayrat ul-Abror” is a work with a unique structure and complex composition among the epic poems of “Hamsa”. The next four epics of “Khamsa” have a complete plot. However, the first epic composition is classified into three groups: 1) the whole composition of the epic; 2) composition of articles; 3) composition of stories. Stories have a special place in the epic. They come after each article and, in the form of a contribution from the story, develop and prove the ideas and views put forward by the author in the article. The study of the poetics of the stories, a deep understanding of their es

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Reichl, Karl. "L’épopée orale turque d’Asie centrale. Inspiration religieuse et interprétation séculière." Études mongoles et sibériennes 32, no. 1 (2001): 7–162. http://dx.doi.org/10.3406/emong.2001.1141.

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The first chapter provides a short introduction to the Turkic oral epic of Central Asia (Bref aperçu de l’épopée orale turque d’Asie centrale). Among the various traditions of Turkic oral poetry, this and the following chapters focus on the epics of what is termed the « central traditions », i.e. the oral poetry of the Uzbeks, Uighurs, Kazakhs, Karakalpaks and Kirghiz. In these traditions different types of singers can be distinguished: baxši, aqïn, žïraw, manasči and others; these singers are in general professionals who have acquired their art and their repertoire in the course of a more or

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Yıldırım, S., and F. P. Kuzu. "The Meaning Phenomenon Shaped Around The “Tree” in Turkish Epic and Turkish World Epic." Turkology 5, no. 103 (2020): 36–58. http://dx.doi.org/10.47526/2020/2664-3162.011.

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Epics are a kind of memory of the societies in which they were formed in terms of history and culture. Therefore, we can follow the reflections of the adventures of societies in the historical process from epics. In epics, one of the genres with the most common performance tradition in the Turkish world, it is possible to find traces in accordance with every stage of social life. The projections of social acceptance and rejection and practices belonging to the world of belief can be followed through epics. One of the elements that belong to Turkish cultural life in epics is the tree. Especiall

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Yıldırım, S., and F. P. Kuzu. "The Meaning Phenomenon Shaped Around The “Tree” in Turkish Epic and Turkish World Epic." Turkology 5, no. 103 (2020): 36–58. http://dx.doi.org/10.47526/2020/2664-3162.011.

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Epics are a kind of memory of the societies in which they were formed in terms of history and culture. Therefore, we can follow the reflections of the adventures of societies in the historical process from epics. In epics, one of the genres with the most common performance tradition in the Turkish world, it is possible to find traces in accordance with every stage of social life. The projections of social acceptance and rejection and practices belonging to the world of belief can be followed through epics. One of the elements that belong to Turkish cultural life in epics is the tree. Especiall

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S, Bharathi. "Silapathikaram quotes in grammatical text." International Research Journal of Tamil 4, no. 1 (2021): 117–21. http://dx.doi.org/10.34256/irjt22113.

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Epics has been created in various languages such as Greek, Latin, Persian and Tamil in the world. Even in Tolkappiyam, there is no reference the existence of epics in Tamil. Dandiyalankara is the first script recorded about epics in Tamil. Silappathikaram is the first epic to appear in Tamil literature. This epic and Tolkappiyam were appeared during Sangam literature followed by AD Appeared in the second century. The author of this epic is Ilangovadi. He is the son of Cheramannan Neduncheralathan and the brother of Cheran Senkuttuvan. Silappathikaram is one of the greatest epics that appeared

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Ergashevna Sabirova, Nasiba. "Cənubi və şimali Xorəzm epik məktəbləri". SCIENTIFIC WORK 77, № 4 (2022): 26–31. http://dx.doi.org/10.36719/2663-4619/77/26-31.

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In this article we will talk about Khorezm epic schools and their peculiarities. It is said that the ethnogenetic history of the people has a significant impact on the formation of different schools of epic poetry, as any ethnic group preserves its ancient traditions, which can be clearly seen in the epic schools of Khorezm.Also, art critic B.Matyokubov in his pamphlet divided the Khorezm epic into three shops based on the information given by Bola Bakhshi, folklorist S.R.Ruzimbaev also commented on Khorezm epics, Bakhshi schools, and there are two traditions of epic poetry in the oasis. The a

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Fokin, Aleksandr A., та Zalina M. Semenova. "Образ Ильи Муромца в сравнительно-историческом и историко-функциональном аспектах". Бюллетень Калмыцкого научного центра Российской академии наук, № 3 (25 грудня 2023): 135–51. http://dx.doi.org/10.22162/2587-6503-2023-3-27-135-151.

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Introduction. Bylina is an ancient Russian epic song about the life and heroic deeds of Russian heroes, as well as about events or remarkable episodes in the national history of the 11th–16th centuries. Cycles of epics about Ilya Muromets are formed on the basis of ancient legends, united by the origin and character of the main character. It is not the name of the hero, but artistic plots inherited from the distant past that form the basis on which the historical epic develops. The purpose of the article is to identify the conditions for the formation and transformation of epic stories about I

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