Mythoritual context of “Yel” (wind): specifics of the folklore image and its transmission in ritual practices. Part 1

The wind is among the primary natural phenomena of the universe (like fire, earth, water) and has received both indirect and direct representation in myths, rituals in all genres of folk art. The folklore image has been designated as a cult magical, sacralized sphere in the beliefs of the peoples. The article comprehensively explores the diverse and polysemantic translation of the wind ayl in traditional Bashkir culture and folklore. Mighty in its essential, natural characteristics and dominant symbolism of eternal movement, the element is mythologized in epic, fairy tale images and plots (the appearance of multi headed dragons, water and celestial horses, ajdahs, “devil weddings”, wrathful surges of the water element, etc.), worldview (superstitions, beliefs, prohibitions, myths), and action forms (healing acts, rituals, ceremonies). The features of the folklorization of the wind element in the genres of Bashkir folk art (epic, fairy tale, proverbs, omens, songs, spells, etc.) are highlighted, involving universalities from different peoples. The wind has its master (ayә), is controlled by him, and is differentiated by various natural characteristics, reflected in the lexical names of the element: “ҡуан ел” (dry wind), “тиҫкәре ел” (northern wind), “япраҡ еле” (spring wind during leafing, etc.). Differences in the ideological specificity of beliefs, etiquette rules, and others are built around them. The archetypes of generative, healing, purifying, disease causing, and other properties of the wind have been identified and subjectively analyzed. According to dualistic beliefs, the wind acts in real manifestations as malevolent (“strikes”, “ruins”, “brings” diseases, bad news, “awakens” the spirits of hurricanes, etc.) and benevolent (dispels thunderclouds, sets windmills in motion, brings rain clouds, chases away sorrow, grief, etc.) forces. If in genres the wind image is reflected in symbolic artistic terms, then in rituals, healing practices, natural properties of the element or its derivatives are activated (three seven day drying of deceased belongings, purification in the wind of a sinner, warrior, person fallen into melancholy, acts of banishing sorrow, healing disease through breathing, etc.).