Впервые представлена характеристика образа ящерицы в традиционной культуре хакасов. Основу исследования составили фольклорные и этнографические источники. Используемые в работе фольклорные материалы - отрывки из героических сказаний ( алыптығ нымахтар ), сведения по обозначенной теме, собранные краеведом С. Е. Карачаковым, в авторском переводе на русский язык впервые вводятся в научный оборот. Дан анализ места и роли образа ящерицы в устном народном творчестве и обрядовой практике. В мифологическом сознании хакасов эта рептилия наделяется противоречивыми характеристиками, она устойчиво связывается с хтоническим миром и отождествляется с такими природными объектами и стихиями, как гора / скала, вода. Указанная мифологическая фигура осуществляла покровительствующие, защитные и лечебные функции по отношению к домашним животным и людям. Образ ящерицы играл важную роль в мифоритуальном комплексе хакасских шаманов, где она выступала в качестве одного из важнейших духов-помощников при мистериях. В связи с этим ее символическое изображение было широко представлено на шаманских бубнах.
Purpose. The aim of this work is to characterize the image of a lizard (kileski) in folklore and ritual practices of the Khakass people. Based on the goal, the following tasks were set: to analyze folklore and ethnographic information, to identify the key components of this mythological creature and to discover semantic links of the image with natural objects and elements. Chronologically, the framework covers late 19th - mid 20th Centuries. The choice of such time limits is due to the source base available on the research topic. Leading in the study is the principle of historicism, when any cultural phenomenon is considered in its development, taking into account specific situations. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. Results. Our analysis has led us to the following conclusions: in the Khakass culture, the lizard played an important role. It is explained by the lizard being plentiful in the nature of Khakassia, and specifically because of its zoological specificity. In the mythological perception of this reptile, it had contradictory dual characteristics and caused ambiguous feelings. People designated the reptile as a creature living in two environments - earth and water, which is steadily associated with the lower world. At the same time, the image is often introduced into mythological and fairy-tale schemes involving other chthonic species, such as frogs and snakes. In the folklore of the Khakass people, the whole life support system of demonic characters of the lower world, which included farming and nutrition, was directly tied to these amphibians. A great importance was attached to the image of the frog and shamanic practice. The lizard had a direct relation both to the spirit-owner of the water - Sug eezi, and to the lord of the underworld - Erlik Khan. The designated specificity of the lizard allowed including it into the set of key spirits, whi were shaman’s assistants. Shamans mediated between the world of the underground spirits and people: among shamanists, the worship of reptiles reached such a high level that the cult of the patron of sheep arose, the external data of which included the features of reptiles and amphibians. Conclusion. The image of the lizard carried out patronizing, protective and therapeutic functions in relation not only to pets, but also to people. The importance of the lizard to the culture of the Khakass people was so great that its image was included into the traditional Khakass calendar “muchel”. The latter was based on a twelve-year animal cycle. In the perception of the people, “kiles chili” - ‘the year of the lizard’ - was considered a good period.
The authors declare that there are no conflicts of interest present.