Vasily Vasilyevich Radlov (real name Wilhelm Friedrich), an outstanding Russian orientalist of the second half of the 19th and early 20th centuries, ethnographer, archaeologist, historian and teacher of German origin, made a huge contribution to the development of Russian Turkology. "First - class world scientist", "Columbus of the Turkic languages and peoples", "indefatigable hero of Turkology", "founder of a new era in the development of national and world Turkology" - these were the words of his colleagues and friends.

V. V. Radlov was born on January 5, 1837 in Germany. After graduating from the gymnasium, he completed a course of university education in Berlin (1854-1858) and Halle (two semesters) under the outstanding scientists of the time, August Friedrich Pott, Franz Bopp, Heyman Steinthal, Wilhelm Schott. A special influence on the young V. Radlov was exerted by the outstanding geographer Karl Ritter. The fact that in 1858, at the age of 21, V. V. Radlov defended his dissertation on the topic "On the influence of religion on the peoples of Asia" and was awarded the degree of Doctor of Philosophy by the University of Jena testifies to the high level of his training and brilliant abilities. V. V. Radlov showed a special interest in the Uralic and Altaic languages, and a month after defending his dissertation, the young scientist went to Russia to study them. Here he lived until the end of his life (1918) and reached unprecedented heights in one of the fields of linguistics and ethnography - Turkology.

For several decades, V. V. Radlov has been seriously and deeply engaged in Uyghur studies, mainly in the following four areas::

* learn various aspects of the Uyghur language;

* publication and textual analysis of Uyghur written monuments;

* ethnographic study of the Uyghur people;

* Publication and study of Uyghur folklore.

V. V. Radlov loved the Uyghur people and had great respect for their history, language, and literature. In the well-known work "On the question of the Uyghurs", the scientist, based on the study of a number of historical materials, wrote about the subject of his research: "The Uyghurs not only belong to the oldest Turkic tribes..., they were a very widespread Turkic people who occupied a prominent place among the Turkic tribes in the far West since ancient times" [Radlov, 2003, p. 20].

V. V. Radlov studied the Uyghur language in two main areas. He collected samples of the modern spoken Uyghur language (he did the same for other Turkic languages) - which, we note, he knew perfectly well - and studied the language of ancient written monuments. As a result of this comparative analysis, the fundamental multi-volume work "Experience of the dictionary of Turkic dialects"was born. According to the author's plan, it should have had three parts: the first included texts, the second-a dictionary, and the third was devoted to comparative grammar1. This work is a systematic summary of many years of linguistic research by V. V. Radlov, including on the Uyghur language.

1 The third part, unfortunately, was never completed.

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Knowledge of the Uyghur language allowed the scientist to prepare for publication a number of monuments of Uyghur writing: "Huastuanit "(1909), "Tishastvustik" (1910), " Kuan-shi-im Pusar "(1911), "Sutras of golden luster-Suvarnaprabhasa" (1913-1917) . V. V. Radlov not only published these works, but also translated them, commented on and even described the grammar of the language of some of them. V. V. Radlov paid much attention to the study of the outstanding poem of the XI century "Kudadgu Bilik" by Yusuf Hae Hajib Balasagunsky.

As noted by the well-known scholar D. M. Nasilov, "V. V. Radlov was the first to attempt a scientific understanding of the ancient Uighur texts from East Turkestan and, in comparison with the Orkhon-Yenisei and other written monuments, sought to present their languages in a certain system, which was reflected in his classification" [Nasilov, 1971, p.100].

As for the ethnography of the Uyghur people, the scientist most fully expressed his views in the works "From Siberia" and "On the question of the Uyghurs", where historical information about the Uyghurs in ancient times is commented in sufficient detail. Here he also outlined the evolutionist scheme of various forms of economic life from the point of view of their progressiveness. V. V. Radlov outlines the theoretical foundations of his ideas about the development of human societies, which are reduced to an evolutionary triad: from hunting life to nomadic pastoral, from pastoral to sedentary agricultural. According to this scheme, the highest stage of the evolutionary development of mankind was the society of sedentary farmers, and the researcher calls its typical representatives primarily taranchi2, i.e. Uyghurs.

The merits of the scientist in the archaeological study of the ancient Uyghur capital - the settlement of Karabalgasun are invaluable.

One of the most striking scientific predilections of V. V. Radlov was his passion for folklore. In many of his works, the scientist repeatedly gave a high assessment to certain works of oral folk art, often using them as an example and confirmation of his thoughts. In particular, he was a keen connoisseur of Uyghur folklore.

V. V. Radlov's acquaintance with samples of Uyghur oral folk art dates back to the Altai period of scientific activity (1859-1871), when the scientist collected and processed materials on the language, folklore, ethnography, and archeology of various Turkic peoples. Many of these materials formed the basis of his fundamental, fundamental works on the folklore of the Turkic-speaking peoples, including the Uyghur. One of them, "Samples of folk literature of the Northern Turkic tribes", according to the exact remark of academician A. N. Samoilovich, is "the first series of major works of Radlov on the construction of the foundation of Turkology" [Samoilovich, 1922, p. 708]. The scientist himself modestly noted in the preface to the first volume of this ten-volume series:" My only desire and goal of my work was to enrich the stock of our information about the Turkic people through the materials I collected " [Samples..., part I, 1886 (2), p.XXII].

The sixth volume of this series, small in volume in comparison with others, is entirely devoted to Uyghur folklore [Obrazki..., 1886 (1)]. For specialists in the field of Uyghur folklore studies, this publication is of exceptional importance. And not only because this volume was the first time in Uyghur studies that proverbs of this people were presented in such a large number, folk tales, songs, but also because the scientist analyzed the works of Uyghur folklore in terms of their structure and content.

After a short preface (I-IX pages), the volume contains texts (211 pages) of book and folk origin, recorded by V. V. Radlov in Kuldzha, otcha-

Taranchi -2 Turk, "farmer".

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In the summer of 1862, they were mostly told to him by the Uyghur Gemer-Baki (apparently Umar Baki - F. H.), who "speaks his native language well, is intelligent and knows a lot of folk art", who dictated to the scientist "fairy tales, letters, interesting stories and, finally, a number of articles from his past and information about the state of the Chinese part of the Ili Valley "[Radlov, 1886, p. 2]. V. V. Radlov himself highly valued Uyghur folklore and noted in his work "From Siberia": "The fact that poverty and violence have not yet completely bent the tarantulas and have not taken away all their spiritual strength, says an original, bright poetry of the people "[Radlov, 1989, p. 527].

Proverbs, which for the first time in Uyghur studies were given special attention, open the collection. There are 52 of them. Many of them are highly artistic, especially rich in rhyme and are genuine pearls of folk wisdom. Since V. V. Radlov was interested only in the language of the Uyghur people, the scientist did not even arrange proverbs according to the simplest principle of paremiological classification - alphabetical, but published them haphazardly. Apparently, the scientist thought that there are not so many proverbs and there is not much point in systematizing them. Most likely, having a huge amount of actual folklore material, V. V. Radlov intended to process it in aggregate a little later. Nevertheless, this first publication of proverbs is of great importance, all of them together allow us to assess the richness of the paremiological fund of the Uyghur people.

A number of proverbs and sayings collected by V. V. Radlov are still actively used today, and they were included in various subsequent collections of Uyghur proverbs. Others have slightly changed their form, acquired a different semantic content. Still others have completely ceased to exist among the people, since in the new historical conditions the meaning inherent in the proverb has lost its actual meaning. Here are some examples for all three varieties:

By V. V. Radlov:

In modern folklore:

1. Ана коруп кіз al!

1. Ана коруп, киз ал,

Кіркак коруп боз al!

кир коруп, боз ал.

Аз кіl! us kil!

Аз кил, саз кил.

2. Агрік каідін каlур? - аштін,

2. Agrik-ashtin,

баlа каідін каlур? - каjаштін.

bala kerindashtin.

Jаmан хотун аlгіча,

Yaman khotun algiche,

boytak jurgan olgucha.

boydak zhurgin olgiche.

Jaman pchak tutkicha,

мікиlан jачан тоігіча.

3. Момуннін конні худанін оjі.

3. Момунин кони худанин оди.

A significant place in the collection is devoted to fairy tales, the themes of which are diverse. The volume presents all three types of fairy tales: about animals, magic, and everyday ones. As the folklorist M. M. Alieva writes, V. V. Radlov "was not only a collector of folklore samples, his name is also associated with the first steps in the study of Uyghur fairy tales. He makes an attempt to correlate Uyghur fairy tales with the world stock of this folklore genre. In particular, in the preface to the volume, he notes the great similarity of Uyghur fairy tales with those of other peoples of the Indo-European family "[Alieva, 1975, p. 6]. It is difficult to disagree with this, especially since the comments on fairy tales collected by the scientist, even the most concise, are distinguished by accuracy and deep knowledge of the subject.

Thus, V. V. Radlov writes about the fairy tale "Kozy Korpesh" that it is connected only by the hero's name with the famous Kyrgyz legend "Kozy Korpesh" (Radlov, 1886, p.4).

The Uyghur version (for more details, see [Kozy Korpesh..., 1991]) really, in my opinion, was born and lived in the Uyghur environment, because there are practically no elements in it that could reasonably be considered borrowings. If we talk about the existing similarity of some plot techniques, then only as a general one

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for many peoples, the canvas in which each of them entered their own, independently developed ideas and images.

The first and necessary condition for finding out the independence of the Uyghur version is to find out the time of creation of the work. It is almost impossible to accurately determine the time of creation of a Uyghur fairy tale (like any other). There is no information about this in either archival or literary sources. Therefore, when determining the approximate time of the appearance of a folk work, one has to proceed primarily from the content of the fairy tale itself, where a number of features have been preserved, although they are quite insignificant.

The very content of the fairy tale speaks about its "age". It emerged and took shape as an artistic whole in the pre-Islamic era or, at the latest, at the initial stage of the penetration of Islam into the Uyghur environment, since its content was not influenced by Muslim ideology. This is also evidenced by the image of an old woman, in which, firstly, the influence of shamanism is clearly visible, and secondly, the motif of pandering, which was extremely developed in the Buddhist era, is connected with her. Confirmation of the version about the early origin of the fairy tale can serve as the following circumstance. The Uyghur fairy tale does not have a happy ending, as, for example, in some versions of this plot in the Kazakh version. According to the outstanding Kazakh writer and researcher Mukhtar Auezov, the happy ending "is generated by the people's sympathy for unhappy lovers and is a later layer" (Auezov, 1964, p. 37). Therefore, in the Uyghur version of the fairy tale, we may encounter the original ideological idea of the work, as evidenced by the logical completeness of its images.

It is also noteworthy that in the Uyghur fairy tale, none of the characters, except the main character, has a name. This is one of the characteristic features of the fairy-tale genre, and, therefore, it indicates the absence of external influence. In the Uyghur fairy tale, unlike its variants that exist in other peoples, there is no story of the birth of the main character, and therefore the emphasis of the narrative is somewhat shifted.

The independence of the Uyghur version is also indicated by the fact that it contains images that are unique to the Uyghur environment and are not found in any other version of this work. These include, in particular, the image of the pelvis.

Thus, V. V. Radlov's opinion about the independent emergence of the Uyghur version of this fairy tale is absolutely correct.

The songs included in the collection were dictated to V. V. Radlov by Umar Baki. There are 15 songs in total, including two songs by Sadyr Palvan , a folk hero and poet of the Uyghur people, whose songs were widely popular. Unlike fairy tales, the content of songs is not very diverse. As the scientist himself writes, except for the first song, which is a father's lament for his children who died of smallpox, all the others are love songs. In the preface, V. V. Radlov makes an attempt to analyze songs by their formal characteristics, i.e., by the way they are composed, by the number of verses and syllables, as well as by the principle of repeated rhymes and choruses.

From all that has been said above, it can be concluded that the outstanding scholar-Turkologist V. V. Radlov showed an exceptional interest in the samples of Uyghur folklore, became interested in its structure and content. Evaluating his work in the field of Uyghur studies, K. Khasanov writes:: "The Uyghur volume of Obraztsov was the first scientific publication of Uyghur folklore in Russian transcription and with a Russian translation" [Khasanov, 1963, p.61]. Another researcher, A. Kaidarov, providing this work with a brief abstract, wrote: "The texts of samples of folk literature recorded by the author in Uyghur, a representative of the Ili district of Xinjiang. The texts are provided with a Russian translation and commentary" [Kaidarov, 1962, p. 101]. Folklorist M. M. Aliyeva noted:: "The book is published in the Uyghur language in Russian transcription without translation "[Aliev,

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1989, p. 14]. However, this is not entirely true. The collection contains neither a Russian translation nor a Russian transcription. All texts are given in the so-called Radlov transcription, i.e. the texts are transcribed in both Cyrillic and Latin letters with" author's " amendments.

More than a hundred years have passed since the publication of the book " Samples of folk literature of Northern Turkic Tribes. Part VI. Dialects of tarantulas". This was the first scientific publication of Uyghur folklore. It is from its appearance that Uyghur folklore studies begin. Although the first publication was not complete enough and did not cover all the genres of the rich Uyghur folklore, the researcher's comments, even the briefest ones, are distinguished by the high professionalism and love of folk literature characteristic of V. V. Radlov.

These qualities were passed on by V. V. Radlov to his students-followers, among whom were outstanding Uyghur scholars N. F. Katanov and S. E. Malov. They continued the work of their teacher, including in the field of collecting and studying Uyghur folklore.

The merits of Vasily Vasilyevich Radlov in the field of Uyghur studies can hardly be overestimated. His brilliant scientific training and tremendous hard work allowed him to become not only the founder of the study of Uyghur written monuments, especially "Kudadgu Bilig", but also the first collector and connoisseur of Uyghur folklore.

list of literature

"Kozi Korpesh va Bayan Sulunin" uygurche nukhsisi / / Uygur avazi. 24.10.1991.

Alieva M. M. Zhanry uyghurskogo fol'klora [Genres of Uyghur folklore]. Alma-Ata: Nauka Publ., 1989.

Alieva M. M. Uyghur fairy tale. Alma-Ata: Nauka Publ., 1975.

Auezov M. O. Kozy-Korpesh i Bayan-sylu [Kozy-Korpesh and Bayan-sylu]. Ufa, 1964.

Kaidarov A. Uyghur language and literature. Annotated Bibliographic Index, vol. 1. Alma-Ata, 1962.

Nasilov D. M. V. V. Radlov i izuchenie drevneuigurskikh pamyatnikov [Radlov and the study of ancient Uigur monuments].

Samples of folk literature of the northern Turkic tribes / Collected by V. V. Radlov. Ch. VI. Narechie taranchey. SPb., 1886 (1).

Samples of folk literature of the Turkic tribes living in Southern Siberia and the Dungan steppe / Collected by V. V. Radlov. St. Petersburg, 1886 (2).

Obrazki narodnoi literatury severnykh tyurkskikh plemen [Samples of folk literature of the northern Turkic tribes]. Collected by V. V. Radlov. Ch. VI. Narechie taranchey. SPb., 1886.

Radlov V. V. From Siberia. Pages of the diary, Moscow: Nauka Publ., 1989.

Radlov V. V. On the issue of Uyghurs. From the preface to the publication of Kudadgu Bilik. Read at the meeting of the Historical and Philological Department of the Russian Academy of Sciences on October 24, 1890, Almaty, 2003.

Samoilovich A. N. Radlov as a Turkologist. 1922.

Khasanov K. Chokan Valikhanov as a Uyghur scholar. Alma-Ata, 1963.

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