SeidimhanovaTolkyn

Ateacher of Kazakh National

University named by al-Farabi

Sh. Ualikhanov and epos «Manas»

Kazakh researchers got significant achievements in collecting and researching of related Kyrgyz people’s epic heritage «Manas» which is considered as the longest epos in the world without any competitor.

Shokhan writes, «Scientists already warned that researching of literary heritage of every people is important for ethnography. Because, life of people, their activities, their outlook are described completely. It is special feature of Central Asian people - to love own cultural heritage, wealth as a fairy-tale, an epos. Their myth-eposes, wise words are past history of every people, their memories. Who kept in mind such myth-eposes as predictor’s words, and extended from one to another – aged men in every kin. They conserved them as law, long eposes of well-known zhyraus which were transferred through generations. Existence of old not-used words show that they appeared in old period» [1, 59].

From this opinion of Shokhan we can find out that he knew word art is spiritual wealth of people, he tried to acquaint it for another people and to prove that its esthetic influence is not worse than another people’s one. Also we can notice that not only way of extending, but literary theoretical, historical-ethnographical researches were important.

Then we can see clearly from scientific researching works concerned epos «Manas» Shokan Ualikhanov’s viewpoints and scientific opinions from his collecting, researching and extending works on folklore heritage, and his more modern style than another scientists in his period, his scientific ability of reasonable attention.

Shokhan started researching works concerned epos «Маnas» in second part of May of 1856. In this aimed journey to Zhetisu and Tien Shan Shokhan visited to kyrzyz villages, got acquainted with life and lifestyle of Bugy, Sarybagysh, Solty kins. Shokhan lived among them for a long time, and having discussions with chroniclers and people who know about past completely, he wrote attentively eposes of Kyrgyz zhyrshies, old Kyrgyz stories.

Basis of researhing works of Shokhan concerned epos «Маnas» was his journey in 1857. General governor of West Siberia Gosfort declared about this journey to the Ministry of Foreign Affairs in such: «In order to watch a condition of events in West China which is located near our Southern border: tendency of Kashkar revolt, what do Chinese government use to stop this revolt and especially, Kyrgyz and sart tribes in China who are aginst to Manchzhur dynasty settled near Kulzha, Aksu cities, lieutenant sultan Ualikhanov, who works with me was sent to Alatau kygyz land» [2].

Through this journey Shokhan Ualikhanov got acquainted with Kyrgyz people’s life and lifestyle, started to explore deeply their history and ethnography, national poesy. Working hard on this direction he began to collect historical and ethnographical materials about Kyrgyz people. Scientist liked Kyrgyz epos «Маnas» very much among his collecting materials, and he wrote and made a manuscript of the episode called «Кoketai khannyn asy» and translated into Russian.

An importance of A.Margulan’s work which added this episode to scientific circle after a long time should be marked.

Episode of epos «Маnas» «Кoketai khannyn asy» interested by own truthfulness, historical and ethnographical peculiarities. in connection with it scientist paid attention to epos «Маnаs» from the beginning, and after making a manuscript he started to collect materials with big desire.

In order to research history of Kyrgyz people he looked for materials on plot of epos from archives. Before it Semenov-Tienchanskii, G.N. Potanin and other scientists wrote about it in own works and memories.

It is not a coincidence that the scientist got interested in epos «Маnas». Because Shokhan knew about epos «Маnas» much time ago. Academician A.Margulan: «Shokhan started to hear this epos from military school time. there were several reasons to know it. Firstly – a teacher of military school N.Ph. Kostyleckii interested in Kazakh and Kyrgyz literature from 1840, and read some bright examples as lectures to children. N.Ph. Kostyleckii never did a trip for collecting the heritage of oral literature; he did not have any opportunity for it. He found out some examples of Kazakh and Kyrgyz oral literature in archives, and some examples he collected with help of interpreters, officers and own students who rose by hills. What did he do, that is giving a short explanation of literary heritage and valuable letters in Russian, and sending them to his friend, a professor of Petersburg University I.N. Berezin. There were letters of bugy bies as Shapak batyr, Sherli, Eshim, Kachibek Sheralyuli directing to general Glazanov among that materials. There also were two plots connecting with epos «Маnas», one of them is not described nowadays - «Konyrbai»\«Er Nura»\.

There is an inscription «Heroic epos» on the cover signed by N.Ph. Kostyleckii, second is «Karabasuli Manas» - heroic epos in style of fairy-tale. So through the lectures which N.Ph. Kostyleckii read at the military school Shokhan got acquainted with epos «Маnas»» - [3, 121].

Certainly, Shokhan had an aim to write all heroic eposes which he heard from own teacher at military school time. As its proof Shokhan wrote in Ystykkol journey: there are remains of the fortress called «Маnastyn Boztobesi» on Kusmuryn mountain near Karkara, in Uly zhuz which is connected with epos «Маnas». It stands easy to watch from a long distance. According to words of aged men, there was a fortress of hero of national epic epos Manas when he battled with black Chinese.», – [3, 128].

There scientist appreciated for first time epos «Маnas» as «wonderful national epic epos». from this we can distinguish that Shokhan came to this journey in 1856 with big preparatio, and worked actively in researching of epos «Маnas» .

Shokhan chose episode of «Маnas» «Koketai khannyn asy» with big taste. At the time of Shokhan in Kyrgyz land there were a lot of people who told «Маnas» \zhomykshylar\. Certainly each of them has own feature. There is a theme of shamanism, myth, fairy-tale in some of them, but second part is about religion, Russian government, different wars, also last times’ events. In connection with it Shokhan noticed such mixture at right time, and tried to write clear examples. He noticed that epos «Маnas» is one of the exciting heroic histories, which concerned old heroic persons \Shoin alyp, Dumir alyp\, giant with only eye \Тobe koz\, fighting with him, and he could show main peculiarities of Turkic people’s epic tradition. Then, giants of old period as Er Tostik, Dumir alyp is a type of the first history. There are not events of present time, names of historical persons in their plots and that is impossible. Because, their historical basis became old and they turned into mythos, fairy-tales in people’s consciousness. Besides, this myth took an important place in epos «Маnas» and helped to build primary structure of it. Understanding that well, Shokhan chose a variant of epos where are national beliefs, traditions, mythical opinions and outlook, and other old events. For the first time Shokhan wrote out Kyrgyz national epos «Маnas» from akyns as Boranbai, Shon-Karash, Borsyk. A. Margulan wrote about directly from whom he wrote out epos «Маnas»: «Accoerding to the general meaning of epos, it seems Shokhan found out best zhyrshy who knew this epos from officials of Bugy people when there was meeting in Karkara. That meeting was on 24 of May, 1856. After two days, on 25 of May when Shokhan had a rest along lake Tup with expedition manasshy found him himself. Then it is clear that officials of Bugy people specially sent him to Shokhan. About it Shokhan wrote: «the 26^th of May. Today I met with Kyrgyz zhyrshy. «Language of epos Manas is more understandable than Kyrgyz oral speech» (4, 250).

I wrote out one episode which is considered as part of epos «Маnas» «Koketai khannyn asy» from Kyrgyz akyn. There were first Kyrgyz words which were written out on paper. I am translating this epos into Russian. I have an idea to make a dictionary in order to acquaint oriental scientists with this unknown language».

Shokhan did not give complete information about zhyrshy. He appreciated akyn Teltai as «phenomenon». Due to we can understand that he was very important, well-known person of own time. But scientist did not give any fact that he wrote out this epos from that akyn. That is why, scientists who work with researching of Shokhan pay attention to the question as whom he wrote out epos. Last years Kyrgyz scientists Z. Mamytbekov and E. Abyldayev gave a fact that Shokhan wrote out «Маnas» from zhyrshy Nazar. Scientist A. Margulan also supported this opinion. Y. Abdrakhmanov found manasshy Zhandeke who lived in Zhetiogiz. Zhandeke said about himself «I ama follower of zhyrau Nazar, I learned epos from». There is one important thing, epos «Маnаs» which mentioned Zhandeke is similar very much with epos Manas which wrote out Shokhan in structure, text, word use, terminology.

It is true, that a variant of epos which Zhandeke learned from his teacher is more formulated and has good content comparing with another variants. Then V.V. Radlov also wrote out epos Koketai which Shokhan worked with, and called it «Bokmuryn» and took it as object of researching. Although there is a name difference, there is not difference in their contents. Due to we can think that V.V. Radlov also wrote out this epos from Nazar zhyrau.

There is a lot of thoughts about national beliefs, traditions, concoiusness in Sh. Ualikhanov’s works. Such thoughts appeare in all works.

He had no opportunity to write out this work completely in connection with time and amount of work.

Before writing out all epos Shokan made zhyrshy tell all epos, he listened, then marked need points, wrote out art parts. Together with writing epos Shokhan led research works at the same time.

From that time Shokhan showed an importance of researching epos Manas before everybody. Shokhan discussed part of epos «Маnas» which he translated himself with intelligence leading by Semenov-Tienchanskii at the Imperial geographical society council in 1861. A little later N.N. Veselovskii said about that discussion in such way that Shokhan used Russian very well, and could translate beautiful Kyrgyz epos ingeniously.

This part of epos and Shokhan Ualikhanov’s research article were printed together with «Zhongari essays» in 1861 in German, then English and French. So great scientist acquainted epos Manas to around the world. Certainly it will be right, if we say with pride that through this work Shokhan went out of national folklore science circle, and opened a new way for «Manas study».

Famous scientist Sh. Satbayev appreciated researches of Shokhan: «With help of these examples can be clearly seen how this Kyrgyz epos Manas is important. Then collecting these shown and another Sh. Ualikhanov’s materials concerned Manas, analyzing and researching them will help to prove great work of Kazakh scientist for the science». Each opinion directs to that Shokhan found the basis of world Manas study.

Giving Manas as nogaily batyr in epos «Маnаs» made Shokhan Ualikhanov think much. Due to he looked for myth-histories about nogaily batyr among Kyrgyz people with aim to revel the secret.

He tried to reveal the secret of that mythos by means of historical and comparing method.

«It is astonishing» - said Shokhan, - that myth about nogaily is always in use of Central Asian nomad people. Such word as «Аsan kaigy», «Az Zhanibek», «Eldi Altaidan buldiredi» also are in Kyrgyz people. In general Alatau Kyrgyz know eposes about nogaily, aged men words very well. There is also «Nogailynyn boskyny» among them, which Kazakh people know. онда да бар. Kyrgyz tell this epos as Kazakh people tell.

In order to define the time of Manas’ s life Shokhan researched historical events of Kyrgyz. To find out facts about it he started to look through the materials of archive. Material concerned it were send to West Siberia district archive in winter of 1856-1857. At that time task to check district archive was gave to G.N. Potanin. Two scientists looked for materials on information which is defined time of Kyrgyz moving to Alatau. About it G.N. Potanin wrote: «Shokhan came to me often to know if I found out materials. How was Shokhan happy when we faced to materials on information about Kyrgyz moving from Enisei province to Shu in Turkistan under the force of zengor general? » (5,22)

But Shokhan in own work marked that «there is myth among Kyrgyz that when they moved from South to North they got Kara Ertis, and when they moved till east they moved to Altai, Changai». There are not any information done by Potanin. Telling about Shokhan’s hard works on Kyrgyz moving journey, scientist S. Begalin gave next examples: «Shokhan got a manuscript called «Аlyp khan» of Uranhai ( after the journey to Omby). But he did not find an answer for own question. He got a manuscript of religious believer of Buddha which was written in the middle of eighteenth century. There is information about how Kyrgyz-kalmak people came to Oskemen fortress and said local officials: «Before we lived between Tom and Enisei. Our head was Tanbyn batyr Tandzhi. That time we paid tax to Russian treasure by animal skins. Then at the beginning of eighteenth century Galdan Seren came with three leaders and five hundred soldiers, and made Kyrgyz move to Zhongar mountain. Three thousand could not stay under their force and moved. Then Kyrgyz paid tax to Galden Seren. Also one of our group lived in steppe Sogai. They found relatives in Zhongar. We also want to join our relatives» (6. p.143). He gave such fact.

Also he wrote that Shokhan read book «Таrikh-i-Rashidi» in shagatai language, according to Turkic mythos writings of sixteenth century Kyrgyz moved from Andizhan to Ystykkol.

Epic tradition put national willing for the first place by collecting fhistorical people, well-known persons for one period. So how Shokhan marked epos «Маnas» had an integration procedure in 14-15 centuries, although historical basis began much time ago.

Shokhan pointed that Kazakh and Kyrgyz have common historical basis and integration of their eposes is proof for it.

Shokhan wrote about it in such way: «In general Kazakh and Kyrgyz eposes have many common features, because there is common historical basis and events concerned it. So many well-known heroes of epos «Маnas» (Еr Tostik, Er Manas, Er Kokshe, Er Edige and others) take important place in Kazakh eposes. Not only take important place, but there are private histories for each of them».

Shokhan gave two different opinion about Er Kokshe and Kosai in epos «Маnas». According to the first version, «Еr Kokshe and Er Kosai were heroes of Altyn Orda period, individuals who served as a basis of heroic eposes, according to the second version, Er Kokshe battled to city Odoev himself.

About this fact which should be explored deeply scientist A. Margulan gave the next information: «Ar-Kusha who was mentioned by Shokhan, was killed at the beginning of XV century when children of Edige and Toktamys khan battled along Zhaiyk. But it is difficult to say that Ar-Kusha and Er-Kosai are the same person, because Er Kosai is not person of XV century, he lived much time ago, secondly, Er Kosai also one of the famous people in history as Edige. If he lived in XV century, Arabic, Farsi, Central Asian writer would write more about him, but there is no information about Er Kosai and Er Kokshe.

In conclusion, first scientist who for the first time paid attention to epos «Маnas», who recognized epic power and encyclopedic feature of this epos, who wrote out the episodes which are rich for information about Turkic people, who translated it into Russian, who added it to world scientific and research circle, and made an important research work, this is Shokhan Shyngysuly Ualikhanov. Epos «Маnаs» came before the world as light. This shows a big result of a huge work of the scientist.

In researching of related Kyrgyz people’s national heroic epos «Маnas» Sh. Ulaikhanov for the first time made a research work in scientific level, and he is the first in defining of historical and ethnographical, historical and cultural features of the epos. By this work he defined the main directions of researching of common unanimity and similarity in related Kazakh - Kyrgyz epic traditions.

Literature:

1. Ualikhanov Sh. Sh. Tandamaly. - Almaty: Zhazushy, 1985. -596 p.

2. Margulan A.Kh. Shokhan and «Маnas». – Almaty: Zhazushy, 1971.-164 p.

3. Berdibayev R. Sarkylmas kazyna. - Almaty: Меktep, 1983-247 p.

4. Satbayev Sh. Sh. Ualikhanov – phillol.Almaty: Gylym. 1987, -224 p.

5. Аdamzattyn «Маnasy» Almaty: Rauan, 1995- 255 p.