The article studies such universal constants of traditional culture as nature and its elements: heaven, earth, fire, water, mountain and tree. Special attention is paid to their symbolic content and reflection in the epic world picture of Buryats. The national identity and functional peculiarities of natural concepts in the Buryat uligers about Geser recorded from the famous narrators Alfor Vasiliev, Peokhan Petrov, Manshud Emegenov, Paramon Dmitriev, are revealed. The study of uliger texts shows the world model of the Buryat people and their ancestors. It is represented by such universal images as the heaven, the earth, the fire, the water, the mountain, the tree, and others. The illustrative material proves the presence of peculiar relations among these natural elements and they all create the basis of the national worldview of Buryats. The given examples of veneration and worship of these symbols reveal the ancient religious, historical, cultural, and social traditions of the Buryat people. The analysis of the epic texts proves the idea that ancient traditions and rituals are of eco-friendly content. The epos shows the inseparable connection of man with the surrounding world, reverent attitude of people towards mother nature. The latter allows to speak about the axiological content and didactic potential of the cults considered in the paper. Actually this is the main purpose of this work.

The article is dedicated to the analysis of Uzbek national fairy tales. Materials on the Uzbek national oral creativity particularly the images associated with the motives of peace which widespread among the people are covered in terms of ethnofolklore.

The article analyzes the problems of everyday life, conflicting situations and civil strife as well as the popular solution of these problems which are narrated in such well-known among the Uzbeks tales as “Hero”, “Farhad and Shirin”, “Bogatyr Rustam”, “Umnaya devitsa” and “Mudraya mat`”.

With the help of ethnofolklore materials the author shows that the Uzbeks traditionally sought to decide various contentious and controversial issues in the framework of a small community and throughout the state on the basis of mutual agreement. Even in the most difficult periods of socio-economic upheavals the main value for common people was peace and harmony, so they tried to save it by all means. According to author peace and tolerance are characteristic feature of psychological portrait (national mentality) of Uzbeks.

Also the author interprets the analysis of images associated with the motive of peace in such Uzbek epic as “Alpamysh” as well as in the historical legends as “Shirak”.

The relevance of the investigation is caused by problems which concern narration activity as part of Kyrgyz traditional culture. The investigation is associated with research project “Spirit in work: “Manas” epos narration” initiated by Social fund “Peacemaking center” (“Кыргыз ёзёгю”). A number of scientific experiments in influence of “Manas” epos narration to man were accomplished and main methods of sociology, biochemistry, biomagnetism, psychology and neurophysiology were used. Based on the results of the experiments there are recommendations for the preservation and development of traditional “Manas” epic and application of this phenomenon in everyday life as part of the traditional culture and traditional knowledge in the implementation of a consolidating factor in shaping the identity of the Kyrgyz people. Investigation results will expand study a potential of narration as the part of epic studies.

The article gives brief review on complex international expedition participant’s work to Tibet in 2002-2004 with comparative review of of Turkic, Mongolian and Tibetan epics and religions. Hypothesis and conlusions of the participants of expedition based on the materials of Yu. N. Rerikh are given in the article.

The author considers position of Kesar epos connection with Bon prebuddhistic celestial religion of Tibetan on the basis of Yu. N. Rerikh`s article “The Epic of King Kesar of Ling” published in 1942 in Indian periodical the Journal of the Royal Asiatic Society, JRAS. Then the article was included in the selects of Rerikh and published posthumously by Institute of Asian peoples of Academy of Sciences of USSR in 1967 in Moscow. In comparison with them the complex findings cited authors in another Nostratic last place of origin and center of the spread of the original concept of the cult of Tengri and celestial Bon religion identifies areas of the Himalayan Karakorum.

In this article the fabulous epic is regarded as highly specific genre of folklore which have been preserved in the form of fantastic images of details of prehistoric eras when humanity was still at the dawn of its inception and subsequent historical development. In the author`s opinion at that time imagination of people was not the same as was the later and was limited mainly around what he saw and did not go beyond the everyday. On the basis of the analysis the author is pushed a new perspective according to which the prototype image of horrible creatures – “devs” from the Turkmen fantastic tales were the Neanderthals who represented the side branch in the development of humanity. According to the author, the fabulous “peri” are creatures of unearthly beauty and represent an image of the aliens who visited the Earth in the era of coexistence between Neanderthals and Cro-Magnons who are the direct ancestors of modern humans. These views of the author can be taken as a new hypothesis for the origin of certain fantastic images. And the article is intended to draw the attention of other professionals who are interested in prehistoric and extraterrestrial civilizations.

The article considers t (temporary) formulas as the root cause of the constantly occuring changes in the narrative. There are no special developments yet on t-formulas of the olonkho narration. Therefore, the theme is actual today.

Olonkho «Kuruubai Khaannaakh Kulun Kulustuur» by I. G. Timofeeva-Teploukhova besides mythopoetical and epic structures bears such syntax figures that have t-formulas expressed by predicativeness postfix reflecting special semantic layer of epic narration. Language means of olonkho t-formulas are postfixes of predicate (P), function words, indices of object (Obj) and adverbial modifier (Adv). We found out more than 400 examples with t-formulas in the olonkho text considered in 9 temporal groups (t-formulas with a grade of “long past time” a committed action in the past but transmitted through the P in the present tense by the time of the narration, with components –эр эбит, -лаах эбит of compound P that state the accomplished facts, acts, events in the past with analytic P indicating the past actions, events in the present tense etc.).

The article is dedicated to detection and description of stable phrases in olonkho text recorded from prominent representative of northern narrative tradition G. F. Nikulin (Abyisky district) by folklorist A. A. Savvin. The research detected that typical places peculiar to all olonkho texts are saved in its texts and there are new epic formulas where individual style of olonkhosut is demonstrated. Stable phrases are not assigned to some special shape and have a property to transfer from one shape into another. However, these phrases including dialectisms and dialectic phrases have particular significance. Thanks to them there are new variations of typical places and epic period. Another peculiarity of stable phrases in investigating text is that through interrelationship and its elements` and members` accordance towards each other the skill of an olonkhosut is detected. It is clear from the foregoing that G. F. Nikulin`s olonkho presents structurally not finished text (it is indicated by his small text content according to other and availability of minimal epic periods). The moment of an epic text incipience is one of his becoming stage that proves out by G. F. Nikulin comments that he begun to perform olonkho only a year. However, this hypothesis requests additional investigations from different aspects.

The relevance of the study is caused by the lack of work on the identification of ways of Yakut olonkho rhyme transfer into other languages. The work is valuable in the field of cross-language text conversion and comparative linguistics. The purpose of this article is an analysis of fetal rhyme of “Nyurgun Bootur the Swift” by K.G. Orosin and the methods of its translation from Yakut into Russian and from Russian into French. The object of the research is olonkho by K.G. Orosin “Nyurgun Bootur the Swift.” Russian translation was made by G. U. Germogenov – Ergis. Translation into French was made by Yankel Carro through intermediate language (Russian). The subject of the research is embryonic rhyme in epic formulas of K.G. Orosin olonkho “Nyurgun Bootur the Swift.” The material of this work was the text of K. G. Orosin “Nyurgun Bootur the Swift” and its translation into Russian and French. This olonkho identified 1749 cases of rhyme forming elements. The most common of them are -laah, -ttan, -gar, -an, saђa, kurduk, үһү and ebit. In Russian translation the number of translated rhymes is 62% and in the French version is 43%. Analysis of ways of embryonic rhyme transfer revealed the following:

in the translation from Yakut into Russian language was used grammatical transformations (substitution, permutation), lexical (addition, omission) which indicates a loss of expressiveness;

in the translation from English into French was used the following grammatical transformations: permutation, substitution, addition.

There are some moments when the subject matter of the formulas in the translation is preserved and in our opinion it was because of the loss of the right rhyming the passages is no longer perceived by the ear as poetic lines.

This article analyzes plot composition of Abyisky epic tradition. In order to understand the features of poetics of the epic it is necessary to consider the characteristic features of plot. With the aim of clarifying the nature of plot composition of Abyisky epic tradition there were analyzed such olonkho texts as “Er Sogotokh” options by olonkhosuts G.F. Nikulin and N.V. Sleptsova. Air Sogotokh that is a popular character in the Yakut storytellers, who for generations have created different variants of a lone hero whose ancestor tribe urannghay Saha. Subject of olonkho structure consists of exposure, ties, development of action, denouement. Abyisky epic tradition belongs to the northern group of the Yakut heroic epos which is characterized by small volume, strong influence of fairy tales and weak ethnic identity. Olonkho recorded with words of N.V. Sleptsova was created under the strong influence of the myth or fairy tales of northern peoples. Olonkho by 0.G.F Nikulin has the characteristics of an epic tradition of the northern Yakut people with more vocabulary than in the plot and imagery, but this genre feature of olonkho a storyteller remains mostly within Yakut epic tradition. Examination of the olonkho hero Er Sogotokh has peculiar plot that is typical of only them. In spite of the ideological and thematic common variants each of them is individual and reflects the characteristics of the environment in which the existence in the process of developing a narrative core, incorporate all tale tradition.

The article attempts a comparative analysis of epic anthroponyms (personal names) based on the repertoire of olonkhosuts of Vilyuisky region of Yakutia. We found out total 103 epic names of olonkho in Verkhnevilyuisky (52) and Vilyuisky (51) districts. 23 epic anthroponyms previously classified on the basis of distribution and existence of the regional and local levels are subjected to comparative analysis. The area of existence of known olonkho of Er Sogotokh, Eriedel Bergen, Kyun Erili, Ogo Tulaayakh, Kyys Djuuraya and others are installed In Yakutia map. The suggestion of Academician P. A. Sleptsov that nature of olonkho has deep roots in Mongolian world, is confirmed in the article of personal names of olonkho in Verkhnevilyuisky and Vilyuysky districts, as we have found that tokens with direct lexical-semantic parallels in the Mongolian languages are revealed in composition of the components of epic anthroponyms, and in quantitative terms have a solid advantage over the Turkic languages. However more detailed and deeper etymological excursus of various stable and archaic components of olonkho personal names are necessary for relevant research.

The article attempts to consider an issue of attitude of A. E. Kulakovsky one of the founders of Yakut literature to Yakut heroic epos Olonkho. For the first time drew attention to the description by Kulakovsky of the impression which the narrator olonkho lodged to listeners that are one of the key issues of scientific understanding of the phenomenon olonkho.

The article considers basic representations of the destiny in Yakut heroic epos Olonkho. In Yakut mythology including heroic epos Olonkho the destiny is undestood of as demonstration and completion of implicit irrational divine. There is a moment of divine willfulness and fortuity in life of a man. Words denoting destiny, fate and destination in Yakut language are such notions as djylga, tyolkyo, ongosuu, anal. Our ancestors believed that fatal destiny of people was written in the Celestial book of destinies. Severe Gods of destiny and fate such as Odun Khaan, Djylga Khaan, Tyolkto Khaan and Chynghys Khaan strictly monitor an execution of these records. Functions of these Yakut gods are close to functions of the Greek ones. Odun Khaan Sky predestines a human`s fate. Severe and ruthless Djylga Khaan defines people`s life duration. Tyolkyo Khaan weaves a unique image of each person`s life. Destinies of Yakut olonkho heroes are comprehended with the help of extrascientific forms of knowledge, prevalent practice of fortunetelling tyoryakh, tangkha, prophetic dreams, signs and anticipations.