Abstract: The subject of this research is the semantics of names of the parts of Yakut balaban (yurt), which is divided into right and left (male and female) sectors, and on the social grounds; according to the rituals, left part of the dwelling related to the Lower world, while right part – to the Upper world. These nomination have not been previously viewed within the system of the names of social groups, food, livestock, Shamans and other elements of the traditional color symbolism. Metaphorical names of parts of the yurt appear to be semantically and semiotically loaded; the analysis of their inner form determined an extremely capacious by content semantic structure, similar to the symbolic matrix of description of the world. The author uses a complex methodology: lexical analysis of the word is accompanied by culturological insights into the field of tangible culture, ritual practice, customs, etc. Examination of the dwelling as one of the key artefacts required the application of structural-semiotic method for studying the organization of its space. In comparing the language, mythological, folklore, ethnographic and other materials, the article follows the idea of semantic unity of the entire culture of the ethnos; at the same time, the text analysis remains predominantly linguistic. The novelty consists in determination of correlation between the linguistic and mythological structures: polysemy of nominations of the parts of dwelling finds substantiation in the context of the traditional worldview, characterizes with not only the spatio-temporal syncretism, but also the mythological identity of color, spatial directions, names of social groups, etc. The linguistic metaphor serves as a niche for cumulating culturally significant information, means of it compression and channel for translation.

Abstract: The subject of this research is the metaphorical meanings of landscape terms as the fragment of mythopoetic worldview of the Yakut epos Olonkho. The words denoting marsh, tundra, gully, ravine, snag, windthrow, etc. in the texts of Yakut epos attain connotations of an unclean place and opposed to the words signifying an open even terrain. The latter have positive attitudinal epithets. Special attention is given to the functions of landscape terms, which served as the so-called framing markers between the worlds, as well as comprise full names of the characters of Olonkho, demarcating Aiy and Abasy. Referring to the semantics of landscape terms, the article applies the structural-semantic method, contextual analysis, lexicographic sources and comparative-historical linguistic data. The author is first to establish connotative meanings and functions of words in the Yakut epos Olonkho designating open even terrain on the one hand, and marsh, tundra, gully, ravine, snag, windthrow, etc. on the other. Semantic opposition even/uneven dates back to the myths and melodies of the ancient Yakut dance Osuokhai usually performed in celebration of New Year. Incorporation of the terms of land and steppe in one multivalent word dojdu produces associations with the prototype of historic original homeland of the Turkic peoples, possibly preserved in the language and memory of people.