2020, Volume 17, Issue 3
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Guzaliya S. Khaziyeva The Hagionym Khyzir-Ilyas in the Local Traditions of Tatars
Voprosy onomastiki, 2020, Volume 17, Issue 3, pp. 316–324 (in Russian) Received on 20 September 2019 Abstract: The article examines the hagionym Khizir-Ilyas featured in the Tatar folk culture. The study of folklore and ethnographic data, primarily texts of charms, suggests that there are several other local variants of this name: Gөzer-Ilyas, Kozer-Ilyas, Khuzer-Ilyas, Khser-Ilyas, Khyzyr-Ilyas, Kodyrata, Kydyr ata, Kodyrat babai. An ethnolinguistic analysis enables to restore the folk image of the corresponding character by revealing its functional traits, individual features and background. In the texts of local Tatar traditions, Khyzyr-Ilyas is the spirit of the road, a mysterious invisible stranger helping those in need. In addition to patronizing travelers, Khizir-Ilyas also performs other functions: he serves as an intermediary between man and Allah, protects people from illness and misfortune, provides them with prosperity and good luck. The most essential attributes of Khizir-Ilyas are his white clothes and a whip, which is a symbol of the expulsion of all evil. According to popular beliefs, Khyzyr-Ilyas lives in fields, and appears in person on Fridays, which is a distinctive temporal mark. The study traces the parallels of the image of Khyzyr-Ilyas in the cultures of some other Turkic-speaking peoples. Keywords: Tatars, local cultural traditions, folklore, charms, spells, hagionymy, Khizir-Ilyas, ethnolinguistics. References Babayeva, X. Ə. (2013). Azərbaycan folklorunda Xızır Nəbi (İlyas) obrazı (türk folkloru kontekstində) [The Image of Khizir Nabi (Ilyas) in Azerbaijani Folklore (in the Context of Turkish Folklore)]. Baku: Çaşıoğlu. Döğüş, S. (2015). Anadolu’da Hızır-Ilyas Kültü ve Hıdrellez Gelenegi [Hizir-Ilyas Cult and Hidrellez Tradition in Anatolia]. Turkish Culture & Haci Bektas Veli Research Quarterl, 74, 77–100. http://doi.org/10.12973/hbvd.74.153 Fəkhretdinov, R. (1993). Bolgar ve Kazan toreklere [Bulgarians Living in Kazan]. Kazan: Tatarstan kitap nəshr. Makhmutov, Kh. Sh. (2002). Boryngylar əitkən sүzlər (VIII–XVII iөz tөrki-tatar iadkiarlərendə aforizmnar) [Ancient Sayings (Aphorisms in Turkic-Tatar Literature of the 8th–17th centuries)]. Kazan: Fiker. Sadekova, A. Kh. (2014). Religioznyi fol’klor v tatarskoi literature XII — nachala XX v [Religious Folklore in Tatar Literature of the 12th — early 20th Century]. Kazan: IIaLI. Seleznev, A. G., Selezneva, I. A., & Belich, I. V. (2009). Kul’t sviatykh v sibirskom islame [The Cult of Saints in Siberian Islam]. Moscow: Izd. dom Mardzhani. Vinogradova, L. N., & Tolstaya, S. M. (1993). Simvolicheskii iazyk veshchei: venik (metla) v slavianskikh obriadakh i verovaniiakh [Symbolic Language of Things: The Broom in Slavic Rites and Beliefs]. In S. M. Tolstaya, & I. A. Sedakova (Eds.), Simvolicheskii iazyk traditsionnoi kul’tury. Balkanskie chteniia –2 [The Symbolic Language of Traditional Culture. Balkan Readings — 2] (pp. 3–35). Moscow: In-t slavianovedeniia i balkanistiki RAN. Yakhin, F. Z. (2000). Tatar shig"riiatendə dini mistika һəm mifologiia [Religious Mysticism and Mythology in Tatar Poetry]. Kazan: Tatarstan kitap nəshr. |
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