Prophetic Dreams Research Articles

Functional Asymmetry of the Brain: An Innovative Test for LeftHandedness and Leftness in Basic Neuroscience Research and Neurorehabilitation

Introduction: Fast and high-quality detection of leftyness can be very informative in pedagogy, professional selection, medicine. To do this, it is necessary to develop a test that should be informative, simple, concise, quick to conduct and calculate, not requiring special equipment, combining questions and tasks, revealing mainly persistent and unambiguous manifestations of leftyness in various aspects such as biographical, motor, sensory, mental ones. Goal: to develop a universal test that provides reliable and rapid detection of signs of leftyness in healthy and sick subjects. Materials and Methods: according to the developed protocol for leftyness detecting, consisting of 13 questions and samples, 210 people were studied, including 100 healthy persons and 110 patients randomly selected during neuropsychiatric or neuropsychological examination. Results: test providing and protocol completion were fast, easily accessible both in the study of healthy and patients. When testing the primary protocol, it was found that: a) patients older than 30 years were less likely to report the presence of signs of leftyness, most of them preferred the right hand; b) women, compared with men, were more likely to report the presence of prophetic dreams and other variants of foresight; c) familial leftyness was more often found in patients compared with healthy persons d) according to most of the studied signes (7 out of 13), the largest proportion of patients with leftyness was found in patients with functional mental illnesses; e) significant correlations were found between biographical leftyness and left-handedness, as well as between left-handedness and ear leftyness. Based on the conducted research, a new improved protocol of test for the express detection of signs of leftyness (TEDSL) was created. Conclusion: The modified TEDSL protocol developed as a result of this work is ready for use in further studies of various contingents of healthy and patients with various psychopathological symptoms.

Aristotle on the Daemonic in De divinatione

Abstract I argue that the adjective δαιμόνιος (‘daemonic’) and the substantivized adjective τὸ δαιμόνιον (‘the daemonic’) that occur in Aristotle’s dream treatises basically mean ‘divine-like,’ denoting an illusory appearance of divine intervention, typically in the form of an alleged god-sent prophetic dream. Yet the appearances to which the terms refer are, in fact, neither divine nor supernatural at all, but involve merely coincidental correlations between the dream and the fulfilling event. It is shown that Aristotle’s use of ‘daemonic’ is traditional and reflects the endoxon that prophetic dreams are closely related to the divine. The paper also examines a set of earlier readings of the daemonic in De divinatione in relation to the proposed interpretation.

Amirkhan Eniky’s frontline diaries in the mirror of Russian-Tatar literary relationships

The article systematizes information on the history of the diary entries “Front daftarlarennan” (“From Frontline Notebooks”, 1941–1944) by Amirkhan Eniky, which served as a starting point for the creation of his war stories. They were published in the media half a century later, on the 50th anniversary of the Great Victory. In his brief comments, the writer admits that he kept notes secretly while working as an HQ clerk, serving in the guard, in between battles, and he decided to publish them in his declining years, considering their content to be instructive for a new generation. Our analysis of the diary entries reveals their genre and stylistic features. The article proves that their narrative is of discrete nature: it is not a picture of military everyday life that is brought to the fore, but a man’s image of the inner world, pictures of nature, which leads to the transformation of psychologism. In his “notebooks” the writer reflects on life and death, on war as a phenomenon and on human behavior in critical circumstances. The process of national self-knowledge in these frontline notebooks is associated with the process of personal self-knowledge. The artistic fabric of A. Eniky’s diaries includes episodes with prophetic dreams, excerpts from wartime letters, Tatar legends, Turkic proverbs and quotes from the books he had read.

The method of introduction in the collection of B.A. Lazarevsky “Doomed and Other Stories”

INTRODUCTION. The purpose of the study is to analyze the features of the poetics of the short stories by B.A. Lazarevsky from the collection “Doomed and Other Stories” (Berlin, 1921), which were created and published by the writer in emigration, using the example of the introduction technique. It should be noted that the collection was not previously subjected to literary analysis, and the artist's name was unfairly forgotten in his homeland after the revolution due to ideological and other reasons.MATERIALS AND METHODS. The specifics of using the Lazarevsky preface technique in the stories of the collection “Doomed and Other Stories” are considered. Historicalliterary, structural-poetic methods are used for the analysis.RESULTS AND DISCUSSION. It is revealed that the technique of anticipation is embodied by the writer in the prophetic dreams of the characters, as well as in their ability to predict future events. Dreams characterize the emotional state of the characters and serve as a way to escape from the harsh reality. Most of the characters have developed intuition and emotional sensitivity. It is determined that the writer actively used the preface in other works of the initial period of emigration (“The Soul of a Woman”, “Captain's Widow”).CONCLUSION. The clarification of the features of the poetics of emigrant works through the analysis of the reception of the preface is the theoretical significance of the study. The practical significance lies in the possibility of using the materials obtained in the practice of university and school teaching literature of the Russian abroad.

РАССКАЗЫ И РАССКАЗЫВАНИЯ: КОММУНИКАТИВНЫЕ РОЛИ, СОЦИАЛЬНЫЕ СТАТУСЫ И РЕЧЕВЫЕ ДЕЙСТВИЯ

The article examines the communicative features of oral storytelling about prophetic dreams and communications presented within the story, involving its characters. The material consists of two versions of the story about the same dream recorded by the authors, heard in two different situations. The communicative structure of the series of stories is represented by interactions on three communicative levels: 1) among the participants of the interview – in this case between collectors of folklore and their interlocutor; 2) among the story characters – participants in the events represented; 3) among characters in “stories within a story” – for example, a retelling inside a dream. The scheme of communicative levels of V. Schmid’s artistic narrative has been adapted for analyzing oral storytelling in direct interpersonal communication situations. At each level we consistently examined the figures of communicants (their nominations and addresses) and primary speech genres of communication. One of the most notable features of internal communications is their “openness”, when the living and the dead, distant and close, spirits and people communicate freely. According to our assumption, the subject of stories about prophetic dream is the openness of communication between everyone and everyone. At the level of interpersonal communication between the narrator and the listeners, the story allows to express their metaphysical sensitivity and magical competence.

ПЕРВЫЕ ИСЛАНДСКИЕ ОТШЕЛЬНИКИ В ЯЗЫЧЕСКОМ ОКРУЖЕНИИ: ПРЯДЬ ОБ АСОЛЬВЕ ИЗ "КНИГИ О ЗАНЯТИИ ЗЕМЛИ"

Despite the uniformity of the main body of the Icelandic Landnámabók the þáttr about Ásólfr alskik, a hermit of the initial period of the settlement of the island, varies greatly in its early redactions. In the manuscript Sturlubók, Ásólfr’s voluntary life as a hermit is motivated by his reluctance to have contact his pagan neighbours, and the miracles he performs are open to rational interpretation. In addition, this redaction does not emphasise Ásólfr’s nationality at all. A completely different picture is presented by the second redaction, Hauksbók. The text of the þáttr here is about three times longer. In particular, additional posthumous miracles and prophetic dreams led to the discovery of the hermit’s relics and their transfer to the church. Ásólfr’s family ties are specified in detail, and his Celtic roots are especially noted. Analysis of this version clearly demonstrates how important the role of Celtic and AngloSaxon Christianity was in the Christianisation of Iceland. This is probably why, according to the Hauksbók version, the text of Ásólfs þáttr is reproduced in all subsequent redactions of Landnámabók.

ТЕЛЕОЛОГИЧЕСКИЙ СЮЖЕТ В ПРОИЗВЕДЕНИЯХ ДОСТОЕВСКОГО И ТОЛСТОГО О ДЕТСТВЕ

The article discusses the teleological plot in the works of F.M. Dostoevsky's "A Little Hero" and Leo Tolstoy's Childhood. This plot includes the motives of the test, the choice of the hero and his movement to salvation. During the choice, the dominant character, based on self-sacrifice, is revealed. Freeing himself from Dvoikin, the hero who makes a moral choice, according to the teachings of A.A. Ukhtomsky, takes the path of the Interlocutor. A common locus for the works of Tolstoy and Dostoevsky is the garden park, which is associated with autobiographical allusions (memories of childhood in Yasnaya Polyana and Darovoe). The garden becomes a symbol of the lost paradise and a place of "revelation", the spiritual ascent of the little hero. In both works, the little heroes behave like "knights", fighting for the heart of their Beautiful lady. At the same time, in Tolstoy's story there is a prediction of a fool and a prophetic dream of a mother about death, which she accepts with humility. The commandments of the Gospel, which are observed by the hero's mother and nanny Natalia Savishna, become a model for the narrator. Dostoevsky's little hero also shows freedom of choice, following the Gospel Truth. Both works were written in a situation of ordeal: Dostoevsky was in the Peter and Paul Fortress, Tolstoy was in the Caucasian War. In both works, the writers reflect on salvation and lead the reader.

Att möta vilddjuren i egna kläder

This study analyzes the early third-century Passion of Perpetua and Felicitas using Kathryn Tanner's theoretical model of cultures as sets of behavioural patterns, continuously upheld by consensus efforts guiding children, newcomers, and rebels towards expected norms and ideals. In early Christian stories such as this one, we may observe how the narrative characters choose between specifically Christian behavioural patterns and patterns that are available in Greco-Roman society more generally. Observations of the narrative's plot, characterizations, and attitudes towards narrated behaviour may inform us of the values of the implied author. Despite the sharp contrast depicted between the defenseless Christian martyrs and the brutal Roman society intent on killing them, the implied author turns out to share many values with Greco-Roman culture. Perpetua's ability to receive and explain prophetic dreams and her calm and rational attitude towards her own execution are ideals that are as valid in a Greco-Roman context as in a Jewish-Christian one. Two values are found to distinguish the Passion from Greco-Roman culture: the norm not to sacrifice to the Greco-Roman gods that constitutes the given plot of an early Christian martyrdom story and the principle of inherent human dignity, extended even to slaves and convicts.

HISTORY AND LORE: INTERPRETIVE EMPLOTMENT AND “EMPTY WRITING” IN THE “HEREDITARY HOUSE OF ZHAO”

AbstractThis study identifies two textual strata in the “Zhao shijia” of the Shi ji: the “wo 我 stratum” and the “legendary stratum.” While the “wo stratum” points to the existence of Zhao local historical records, the “legendary stratum” reveals an interpretive framework that guides the chapter's presentation of the Zhao history toward the central concern and anxiety over the succession of lineage and power. The series of prophetic dreams and supernatural encounters that were emplotted in the narrative of Zhao history comprise this “legendary stratum” and point toward a key figure, King Wuling of Zhao, during whose time the Zhao state reached its pinnacle of power and prosperity. Accounts that are clearly fabrications, such as the story of the orphan of Zhao and later prophecies of the decline of the Zhao, show hidden connections to the personal experience of Sima Qian and to possible political dissent and discourses criticizing Emperor Wu of Han. In identifying such fabricated “empty writing” hidden in the chapter's framework of interpretive emplotment, this article aims to offer one way to read the Shi ji's account for the hereditary house of Zhao that follows a coherent pattern on the meta-level of historical narrative.

‘An Industrial Revelation’ – The Political Apocalyptic in Gaskell’s North and South

Abstract This essay examines the religious contents of Elizabeth Gaskell’s 1854–1855 novel, North and South, within the context of Apocalyptic literary traditions from Antiquity, and in the literary and historical contexts accessible to Victorians. Inviting this comparison is the character Bessy Higgins, a terminally ill factory seamstress who quotes the Book of Revelation and reports prophetic dreams of some actual merit. By placing this anachronistically apocalyptic voice amid the working poor of her industrial urban setting, Gaskell effects a return to the original political function of the Apocalyptic genre: the vindication of a disenfranchised underclass. Drawing upon examples from Christian and pre-Christian Antiquity, this essay establishes the generic features of Apocalyptic literature as they pertain to its political function, and identifies key points at which Gaskell’s text aligns with them. Though Gaskell does not replicate the genre’s form in full, North and South being a novel rather than a dream-vision, she nonetheless uses the character Bessy to incorporate apocalyptic concepts, images, arguments, and rhetoric into her otherwise realistic narrative of nineteenth-century class struggle. The result, coded in layers of Biblical reference, is an indictment of the capitalist class, comparing them to the sinners who temporarily inherit the Earth in the Apocalypse of John, after the righteous have been purged from it. The final part of this essay further contextualizes Bessy Higgins within the Methodist traditions contemporary to North and South, and within Gaskell’s intersecting religious and political views.

Motif Index of Prophetic Dream Narratives: Methods of Compilation

The article proposes methods for describing and classifying invariant structures of stories about prophetic dreams in the form of a motif index. The author raises the question of what elements of prophetic dream narratives can be defined as folkloric and introduces a classification system of prophetic dream narratives (according to their invariants). Revealing invariants (narrative structures) in the prophetic dream narratives allows the author to create a motif index, which lets us understand the traditional logic of dream interpretation: the rules of generating prophetic dream narratives and the ‘narrative grammar’ lying in the core of stories about prophetic dreams. The motif index covers stories about prophetic dreams recorded by ethnographers and folklorists in the Eastern Slavic regions from the early twentieth century to 2020.

Il lato oscuro della ragione: sogno e follia in Kant, Hegel e Goya

Interest in dream and madness, conceived as the loss of a world shared with others, and the individual’s entry into a private world governed by a personal logic unrelated to the waking state and to common feeling, recurs in at least three of Kant’s works: Essay on the Diseases of the Head, (1764), Dreams of a Spirit-Seer (1766), and Anthropology from a Pragmatic Point of View (1798). Hegel too, from an early age, showed a strong fascination and a precocious interest in psychopathological matters (states of altered consciousness, prophetic dreams, somnambulism, catalepsy, witchcraft etc.) to which he devoted intriguing reflections in various works from different periods: from the Berne Ms Philosophy of Subjective Spirit (1794/95) to the Phenomenology (1807), from the Philosophical Propaedeutics (1808ff.) to the Encyclopedia of the Philosophical Sciences (18303). Starting from the remarks of the two philosophers, this paper aims to underline the conceptual links between their thought and that of some renowned psychologists and psychiatrists of the 1800s-1900s (Pinel, Janet, Adler, James, Binswanger, Freud et al.). On the other hand, the paper also seeks to show – within the framework of an idea of reason dating back to Heraclitus (about 544/483 B.C.) – some murky motifs, not always adequately emphasized in the past, found in the figurative and literary works of the late 1700s (e.g. Fuseli’s The Nightmare, Coleridge’s The Rhyme of the Ancient Mariner, and, in particular, plate Nr. 43 of the Caprichos by Goya, El sueño de la razón produce monstruos), where there emerges a «dark side» of psychic activity emblematically described as the cryptic relationship between dream and madness.

Texturen der Zukunft

Abstract This article focuses on the relation between early-modern discourses on the interpretation of dreams, esp. prophetic dreams, and the novel. Rabelais’ Tiers livre, Sorel’s Histoire comique de Francion and Grimmelshausen’s Simplicissimus Teutsch all betray a detailed awareness of this type of prognostic knowledge, on whose epistemological claims, however, they launch severe, often comical attacks. Instead, they implicitly advocate for a different conception of the future, whose inherent unpredictability finds itself at odds with the idea of knowing it in advance (pro-gnosis). At the same time, this new temporality constitutes a chief characteristic of the genre of the novel itself.

Особенности эстетической рефлексии в мемуарно-автобиографической прозе А.Н. Бенуа

The aim of the study is to determine the specifics of the chronotope of St. Petersburg in the memoir-autobiographical work Moi Vospominaniya [My Memories] (1934-1960) of the Russian emigrant artist Alexandre Benois and to identify the relationships between the aesthetic settings of his paintings and their reflection in his perception of the city in the verbal text. The work uses an integrated approach based on historical and literary, comparative-typological, phenomenological and cultural methods. Moi Vospominaniya by Benois is considered as an egotext about art, in which the author represents the concept of his own creativity. This work has been studied in the aspect of implementing the idea of synthesizing the arts through the interaction of pictorial and verbal artistic imagery, relevant to the culture of the turn of the 20th century. Moi Vospominaniya is characterized by a multi-level structure of the spatio-temporal organization of the narrative: the chronotope is embodied both in real-historical, “open” time and in an imaginary space, subjective “closed” time, the space of art, the mystical chronotope. The space in the text is modeled by art, but represents the real world, restored by the author's memory. Sometimes elements of another being dangerous to humans penetrate into it: the mystical atmosphere of Oranienbaum and Pavlovsk, white nights, the oneiric chronotope - terrible prophetic dreams, life-giving pictures. The author concludes that in Benois' memoir-autobiographical narration the images of the artistic space are modeled, in which elements characteristic of his pictorial and theatrical-decorative works, the combination of realistic and fantastic beginnings are realized. The space-time of St. Petersburg in the text is polysemantic, it incorporates various cultural and spiritual phenomena. The real and the surreal mutually influence and condition each other, the conscious and unconscious spheres of life and art are intertwined. Hoaxes in the narrative are exposed to cultural monuments, artifacts, family relics, symbolizing the connection of the life of the autobiographical hero with previous eras, the merging of dreams, fantasies and reality, conveying his attitude. By turning to the art of the past, the alarming symptoms of the future are discerned: dispersal of anxiety and fear in the narrative becomes evidence of the hero's fears of the invasion of something hostile, a sign of human doom, the death of a peaceful way of life, old life, culture, a forerunner of new disasters. Mystical and everyday life exist together not only in the life of the hero himself, but also of his contemporaries, the author pays special attention to this, foreseeing a negative and dangerous trend in the overconcentration of infernal manifestations (growing religious mystical searches, the spread of sectarianism in various layers of Russian society).

ГЕРОИ-МУЖЧИНЫ В ПОИСКАХ МУДРОСТИ (НА МАТЕРИАЛЕ ПРОЗЫ В. РАСПУТИНА)

The work is devoted to the problem of finding and acquiring male wisdom in the small prose of V. Rasputin. The artistic paradigm associated with the theme of male wisdom takes in the fate of patriarchal men, fools, mysterious elders as messengers associated with the mystery of otherness, and Athos monks praying for the Russian land. However, the author himself becomes the most focused seeker of wisdom, for whom the main question is the question of the fate of his native home, the land, its tragic history and the possibility of an outcome. The heroes’ journey in search of truth is carried out on both sides of existence, in prophetic dreams, visions, and this actualizes the images of mysterious elders – the author’s “doubles” in other limits. The image of a man-creator, builder in the artist’s prose is only outlined, paraphered. This explains the philosophy of escapism, which is professed by the silent and hermits of later texts. The active principle, connected with the protection of the ancestral land, the transformation of the forms of culture, remains for strong, strong-willed, all-knowing women.

Dreams in the Narratives of the Memorabilia of the Three Kingdoms

The article presents a classification and analysis of references to dreams in the Memorabilia of the Three Kingdoms (Samguk yusa)an extensive systematized collection of materials on the history of Korea from ancient times to the end of the 13th century, which was composed by the Korean Buddhist monk Iryeon (12061289). According to the functions of these references in the text and to the degree of their exposure to Buddhist influence, they are classified into two groups: figurative dreams, graphically and unambiguously predicting inevitable future events, and dreams-conversations, in which supernatural beings seek to influence the behavior of the hero. These two groups are further subdivided into several subgroups, among which special attention is paid to the stories about interactions between human beings and the characters of the Buddhist pantheon. On the basis of the Buddhist canon, it is suggested that the Buddhist concept of correlation between the way of such an interaction (in a dream or in reality) and the degree of spiritual maturity of the practitioner is superimposed here on the universal scheme of prophetic dreams.

Gersonides on Jacob's Pathognomic Dream

Levi ben Gershom (Gersonides, 1288–1344), scientist and philosopher, authored an extensive commentary on the Pentateuch, where he applies his scientific expertise and inquisitiveness much as he does in his other writings. Following Maimonides, he interprets the narrative of Genesis 32.25–30, which describes the patriarch Jacob's mysterious wrestling match with an unnamed opponent, leaving Jacob with a sensible limp, as a prophetic dream. Going beyond Maimonides, Gersonides inquires as to how a dream could induce an orthopedic injury, and suggests, as one avenue, that the dream was pathognomic: Jacob acted out in a dream the tussle he feared he would have with his brother Esau. Though "medical dreams" were much discussed in premodern medicine, and "sleepfighting" was described by some Christian contemporaries, Gersonides' analyses stand out in their originality and detail.

Human Agency in Medieval Society, 1100–1450 by Ionuţ Epurescu-Pascovici

Epurescu-Pascovici makes strong arguments about individual human agency in medieval France and Italy but does not neglect Providence. He deploys five case studies based on different types of sources classified as ego-documents—self-narratives (autobiographies), cartularies (charters), livres de raison (personal cartularies), Tuscan ricordi and ricordanze (memoires, and account books), and vernacular advice manuals. Some well-studied texts also appear, like the ricordanze of the Florentine Giovanni di Pagolo Morelli and the advice book Le Ménagier de Paris, as well as the unpublished charters of an obscure lordship in France. Choosing these sources and not others reflects the author’s effort to expand “agency” beyond the elites and past politics. Other types of sources, like wills (classic ego-documents), or acts, like suicide (self-agency), would have brought women more directly into this account of human agency, but the case studies are admirable in their range—given the practical limitations.Epurescu-Pascovici takes a sophisticated methodological approach to agency and is well versed in the theories that he found most valuable for his work, mainly from sociology and anthropology rather than from political science or economics. The book’s interdisciplinary theoretical stance enables the author to explore his main question: How do ordinary individuals act effectively in this world? He is less interested in how people induce others to act for them. His sharp focus on ego-documents raises philosophical questions (of which the author is well-aware) about the differences between what people expect and what they get, but no irony enters this study. “Action theory,” an established field, requires that there is something outside the text to study, welcome news to most historians.Epurescu-Pascovici commendably avoids rehashing old debates about the medieval “rise of the individual,” striving instead to connect his medieval findings to the broader issues surrounding the rise of European modernity, a development that the Middle Ages probably affected. One of the most interesting findings concerns Providence, which to the author’s great credit he decided not to ignore, even though this title does not promise to include it. In the field of medieval history, some scholars condescend to mock gently or deprecate Providence, even as others pursue sectarian interests in a cloud of vacuous credulity.Surveying personal narratives, Epurescu-Pascovici finds two types of agency, human and providential. He suggests a pattern in which first impressions discerned natural or human causes, and retrospection later found the divine hand in action (34). Beyond this point, the philosophers and theologians take over the debate. “Hindsight,” however, is a subject that historians can study, and Epurescu-Pascovici prudently calls his conclusions tentative, inviting other scholars to confirm or reject his conjectures. They will.Aphrodisiacs, prayers, incantations, and prophetic dreams help to define the boundaries between human and non-human agency (animals do not feature in this book). Events like marriages, gift exchanges, and funerals involve contemporary actions as well as subsequent reflections (143). Morelli’s remarkable self-narrative contains examples of most of these topics; generations of historians have mined it to the point of wondering whether anything new remains to be found in it. Epurescu-Pascovici has carefully studied this text, as edited (twice) by Vittore Branca, to arrive at the sharp question, Was Morelli a person of faith? (183). Most historians (and believers) tend to take Morelli at his word in this matter. Epurescu-Pascovici’s astute analysis on this point is refreshing. He concludes that Morelli saw God in the big things, like war and death in childhood, but that social networks embodying human agency explained most of daily life. Whatever merit this distinction may have, it enables Epurescu-Pascovici to take an old text in new directions.The evidence assembled in this book supports persuasive arguments about the varieties of individual agency and religious experiences. By stressing social networks, Epurescu-Pascovici approaches the frontier of collective agency, but he does not cross it. People acting in groups or in social networks left behind classes of records that we might call “we-documents” (laws?). One of the features of modernity may well be the burgeoning of collective agency, alongside the self-agency so ably charted in this fine book.

The Fantastic and the Feminine Sublime of Carroll’s Alice’s Adventures in Wonderland

The study presents a close analysis of the immersive yet disorienting textual space of Lewis Carroll’s Alice’s Adventures in Wonderland in order to explore its sublime aesthetics. As a piece of portal fantasy, the work enables readers to enter into the transcendent sphere of uncontrolled imagination via the adventures of the prophetic Dream Child, eliciting what David Sandner has defined as both a reformulation and an extension of the Romantic sublime: the fantastic sublime. A more favourable attitude towards the elusiveness of meaning in the text lies in Barbara Claire Freeman’s feminine sublime, which prefers the excessive and unrepresentable to exclusion and control.

МАНАСЧЫЛАР ЖАНА МАНАСЧЫЛЫК КАСИЕТ

The article provides information about the past and present generations of narrators of the Manas epic, their moral properties, as well as their place in folklore as the owners of the artistic heirs of the manaschi. It is of interest to study the life and creative activity of the famous narrator "Manas" Sayakbay Karalayev. The article compares the options of Sagymbay Orozbakov and Sayakbay Karalaev. It is especially important to note prophetic dreams that prompted young storytellers to tell the Manas epic and become famous manaschi. It is also noted that the study of the style of storytellers, the features of the art of storytellers, the contribution of researchers, workers of culture, and art is important. Keywords: manaschi, artistic heritage, skill, quality, knowledge, Kyrgyz people, oral art.