YAKUT PARALLEL TO THE TEXT "STELAE ON THE MERITS OF THE IDUK-KUT GAOCHANG-VANS"1

According to the" Stele on the merits of the Iduk-kut Gaochang-wan " (1334), the founder of the Uyghur ruling house was Khagan Wudan-Bokuk, who was born from a growth that appeared on a tree. The corresponding legends concerning Central Asia are recorded only by sources from the end of the 13th-14th centuries and exclusively in connection with the Uyghurs of Turfan. This could lead to the conclusion that the motive for the appearance of a person from a tree growth was an innovation and a unique dialect feature of the Turfan tradition, but this is not the case. A key parallel is found in the Yakut text about the Yyyyk-Mas tree, from which growths shamans and other magical specialists arise. Its presence is consistent with data on the origin of the Yakuts and materials of comparative mythology. The folklore of this ethnic group has a whole set of Central Asian elements, which is due to the early stages of its ethnic history: the ancestors of the Yakuts moved to the Middle Lena by the XIV century, and before that they lived in the Baikal region and Mongolia. The Yakut parallel to the Uyghur legend indirectly indicates that by the XII-XIII centuries. this motif was known to at least some Turks of Southern Siberia. Therefore However, it was not a unique feature of Turfan, and the legend of Udan-Bokuk that existed there is based on some ancient (shamanic?)tradition. a tradition.

Keywords: Turfan Uyghur principality, folklore of the Turkic-Mongolian peoples, comparative mythology, shamanism, distribution of folklore motifs.

A YAKUT FOLKLORE PARALLEL TO A LEGEND FROM THE STELE COMMEMORATED IDIQUTS OF QOCHO (1334)

Evgeny N. DUVAKIN

The Stele commemorated Idiquts of Qocho, dating to 1334 and found in 1933 in Gansu, bears Chinese and Uyghur inscriptions including a legend on the origin of the Uyghur ruling dynasty. According to the text, its founder was Udan Boquq Qan born from a tumour on a tree. It seems that in Inner Asia such legends are testified only by the sources of the late thirteenth and fourteenth centuries, the manuscript Z of The Travels of Marco Polo, Yuan wen lei and Yuan shi among them, and always referring to Turpan. So, the "origin of a powerful man from a tumour on a tree" motif looks like an innovative and unique dialect trait of the Turpan tradition. But when one expands geography of comparative data, it becomes clear that it is not the case. The crucial parallel is found in East Siberian folklore. A record made in 1925 among the Yakuts tells about the miraculous tree with tumours from which shamans and other persons acquainted with magic are born. The fact

Evgeny DUVAKIN-Candidate of Philological Sciences, independent researcher, Saint Petersburg. E-mail: e.duvakin@gmail.com.

Evgeny N. DUVAKIN - PhD (in Anthropology), Independent Researcher, Saint Petersburg, e.duvakin@gmail.com.

1 This work was supported by RFBR grant No. 14-06-00247. I am grateful to S. V. Dmitriev for the discussion of this article and the materials provided.

page 17
of the parallel agrees with data on the origins of the Yakuts and data of comparative mythology. The ancestors of this Turkic-speaking group inhabited an area between the Ordos and the Sayan Mountains before 200 CE, and the vicinities of the Baikal (ca. 800-1200 CE) before their migration in northern parts of Eastern Siberia. That is why there is the set of specific Southern (probably, of Inner Asian origin) motifs in the Yakut folklore tradition. In Eurasia the "origin of a powerful man from a tumour on a tree" motif is found rarely and its presence in Inner and North Asia only in such Turkic-speaking groups as the Uyghurs and the Yakuts has most likely a historical explanation. The Yakut parallel indirectly testifies to the idea that the motif was known to some ethnic groups of South Siberia by the twelfth-thirteenth century.

Keywords: Kingdom of Qocho, folklore of Turkic and Mongolian peoples, comparative mythology, shamanism, area distribution of folklore motifs.

In 1933, in the vicinity of Uwei prov. A Chinese-Uyghur "Stele on the merits of the Iduk-kut Gaochang-wan" was found in Gansu, installed in 1334 as a sign of the Yuan emperor's mercy to the family of the rulers of the Turfan Uyghur principality [Dmitriev, 2009, p. 94-95; Geng Shimin and Hamilton, 1981, p. 11-14]. The text of the stele says, among other things, that "a long time ago, in the valley of Orkhon, a heavenly light descended on a certain tree, the tree gave birth to a shining growth, which after nine months burst, and from there five babies were found. The youngest of them, Wudan-Bokuk kagan, began to rule this people, his power was transmitted for 520 years for forty generations, up to Alp Bilge Kagan, who was deceived by the Chinese, who, under the pretext of marrying the kagan's son with a Chinese princess, begged one of the mountains that provided the power of the empire, broke it the Uyghur empire fell, and the remnants of the Uyghurs moved to Turfan" (Dmitriev, 2012, p.91) .2
Problems of legend origin. The story of the appearance of the Uyghur ruler from a tree growth is almost completely repeated in " Yuan wen lei "(1337) and "Yuan shi" (1370) [Atwood, 2013, p. 325; Radloff, 1891, S. L], and in an abridged form and at a slightly earlier time is described in Marco Polo. According to manuscript Z of his "Book", the inhabitants of the city of Carachoço and its dependent territories said that their first ruler appeared from a bulge on the bark of a tree," which we call esca " [Benedetto, 1931, p. 72-73]. Carachoço is undoubtedly Kocho [Pelliot, 1959, p. 161-165], i.e., we are again talking about Turfan.

Juwayni, Rashid al-din, and Muhammad Shebangarai have similar but not exact correspondences. The first of them reports that during the reign of Ogedei, a stele was found in the vicinity of Karakorum with writings that people from China were called to read. According to their translation,

"two rivers of Karakoram, one called Tugla and the other Selenge, flowed side by side in a place called Kamlangju, and two trees stood close together between these two rivers... A large mound appeared between these two trees, and light descended on it from the sky, and day by day the mound grew larger. Seeing this strange place, the Uyghur tribes were filled with wonder, and with reverence and humility they approached the mound, they heard sweet and pleasant sounds like singing. And every night the light shone for thirty paces around the mound, and just as a pregnant woman at the moment of her permission, the door opened, and inside were five tent-like rooms, each with a boy sitting in it, a tube of milk hung over each boy's mouth, as it should be, and above the tent there was a tent-like door. a silver net is stretched. The chiefs of the tribe came to see this miracle, and in reverence they knelt down in loyalty... After discussing these miraculous circumstances, people came to the conclusion that one of these children should be made their ruler and king... They found that Buku-khan [the fifth of the children to appear. - E. D. he surpasses other children in external beauty, strength of mind and judgment... Therefore, everyone was unanimous in saying that his

2 The name of the founder of the Wudang dynasty, Bokuk, literally means "growth on a willow tree" (Atwood, 2013, p. 318; Geng Shimin and Hamilton, 1981, p. 35).

page 18
it should be made a khan" [Dmitriev, 2009, p. 87-88; 'Ala-ad-Din' Ata-Malik Juvaini, 1958, p. 53-57] 3.

In Rashid al-din's "Collection of Chronicles" it is reported that the king of the Naimans, "who was among them before the enmity of Genghis Khan with the Naimans, was called Inanch-Bilge Buku Khan... Buku khan in ancient times was a great ruler, [to the memory] of whom the Uyghurs and many [other] tribes relate with respect They say that he was born from a single tree" (Rashid al-din, 1952, p. 139). Muhammad Shebangarai also does not mention the appearance from the growth, and it is said with great skepticism that the Uyghurs are descended from five boys who were found inside the tree (Radloff, 1891, S. XLIX-L).

Legends about the appearance of Turkic-Mongol rulers or their ancestors are also found in sources earlier than the turn of the XIII-XIV centuries, but none of them, apparently, corresponds to the story of Udan-Bokuk. Thus, the genealogy of the founders of Gaoju and the Turkic Khaganate goes back to the characters who were born by a girl from a wolf or a wolf from a boy [Klyashtorny, 2003, pp. 149-152, 246, 249, 424; Kychanov, 2007, p. 191]; the ancestor of the Xianbi ruling house arose due to a huge turtle-like creature [Taskin, 1986 213-214], and the founder of the Turkic dynasty in Kabul was created in a cave [Abu Reyhan Biruni, 1963, p. 27; 1995, p. 359-360].

In some ways, but again not exactly like the Uyghurs, the origin of the Kipchaks is connected with the tree. Rashid al-Din reports that during one of his military campaigns, Oguz "stayed on an island formed by the flow of two rivers, and settled there. At this time, a certain pregnant woman, whose husband was killed in the war, climbed into the hollow of a large tree and gave birth to a child. Oguz was told about this incident. He took pity on her and said, " Since this woman has no husband, this child will be my son." Indeed, he became a child of Oghuz; the latter called him Kipchak... All Kipchaks are descended from this boy" (Rashid al-din, 1952, p. 84). The same legend is repeated in the middle of the 17th century in the Genealogy of Turkmens by Abu-l-ghazi (Radloff, 1891, p. XXXIII).

Texts similar to Kipchak and Uyghur narratives are recorded in Western Mongols, including Kalmyks, Torguts, Derbets, Bayats, and Altai Uriankhais. At least one and a half dozen Oirat records and stories in manuscripts are known, in which the appearance and finding of the ancestor is associated with a tree [Burdukov, 1912, pp. 57-58; Vladimirtsov, 2002, p. 19; Grum-Grzhimailo, 1907, pp. 457-458; Lunny Svet, 2003, pp. 88, 133; Pozdneev, 1880, p. 135; Potanin, 1881, p. 161; 1883, p. 228-229, 325-327; Ramstedt, 1909, p. 556; Birtalan, 2002; Heissig, 1992, p. 171; Pallas, 1776, p. 33-34]. Birth from growth is not mentioned in any of these variants; trees appear, for example, in the following qualities::

Altai uryankhaytsy. "Father of all Mongols or bones Tsagan-tuk - dog Noha, mother-odun-modun, (tree) Odun. The father of the Mongols was born from a tree, and the dog brought him up" [Potanin, 1881, p. 161].

Derbets. 1. " Who says that Genghis Khan was a burkhyn [i.e. burhan 'god, Buddha'. - E. D.], who - that it was a khan. It is said that it was the son of heaven who came down to earth and lay under a tree, and there was another tree near it, and the two trees bent down with their tops and joined together. From the branches of one tree, sap dripped and fell into the child's mouth, which he ate. At this time, the Jungar khan died without leaving an heir; the dignitaries gathered to choose a khan, but could not come to an agreement, because everyone wanted to be a khan; so they decided to choose a khan out of their own midst and chose this child. The Khalkhas call this child Genghis Khan, the durbyuts 4-Oduntai Bodintai Taishi Gurbusten Khan" [Potanin, 1883, pp. 228-229]. 2. " Others tell different stories. It was like finding a cradle under a tree with a baby in it. Wide woody

3 It is possible that the difference between this version and those mentioned earlier is due to the fact that the original text was modified by translators based on their own folklore ideas (cf.: [Dmitriev, 2009, p.97-98; Atwood, 2013, p. 326-327, 335-340]).

4 Dzungars and dyurbyuty - old names of Dzungars and derbets.

page 19
the leaf is bent and placed in the child's mouth, juice flows through the leaf from the tree into his mouth, and water is in a cup next to it. Those who seek the king say, " Surely this is our king!" And since there was a cup near him, they gave him the name Tsoros. On the tree under which he was lying, the bird Uli was sitting, and therefore it is said: "Having a tree for Urun's father and a bird for Uli's mother, Odun-Badyn-taishi." People took the child, raised him, and then made him a king." [Potanin, 1883, pp. 325-326].

Similar Oirat stories are recorded among the Western Khalkhas (Potanin, 1881, p. 173) and the Mongolized Turks (Kotons) from the vicinity of Ubsu-Nur [Potanin, 1881, p. 162], and are also found in Altaic epic tales (Kalkin, 1983, p. 30; Plots of Altaic Tales, 1986, p. 328).

Thus, if we limit ourselves to analyzing only those data that relate to Central Asian traditions, the motif of the appearance of an anthropomorphic character from a tree growth looks almost a unique feature of Uyghur folklore and can be considered an innovation that appeared in the Turfan environment. However, if you add materials from other areas, especially Eastern Siberia, to the sources, the picture will look different.

Yakut data. In 1925, among the Yakuts, fr. Toen-Ary (Lena river, West Kangalassky ulus) the following entry was made:

"There is a tree in heaven called 'Yiyk-Mas'. Its summit reaches to the ninth heaven, but no one can determine its circumference. Starting from the root to the very top, this tree is covered with growths, but no clear branches are visible on it. In these tree growths, shamans, shamanesses and all those who are familiar with witchcraft and sorcery are born. Strong ones are born at the base of the trunk, shamans of full strength are born at the root of the tree, in an outgrowth the size of a small mound" [Ksenofontov, 1992, p.41].

This text is a close parallel to the story of the appearance of the Uyghur ruler, known for the" Book "of Marco Polo, "Stele of Merit", "Yuan wen Lei" and "Yuan Shi". As in the sources of the late XIII-XIV centuries, the appearance of a powerful character in the Yakut narrative is associated with a tree and it is born from the growth on its trunk. The variable "ruler/shaman", which we find in these versions, should not be surprising, since it was common for the Turkic-Mongolian traditions to endow political leaders with shamanic functions (see, for example: [Klyashtorny, 2003, p. 337; 'Ala-ad-Din' Ata-Malik Juvaini, 1958, p 57; Boyle, 1973, p. 181; Heissig, 1992, S. 170-171; Pallas, 1776, S. 33-34]).

Wide background. This Yakut-Uyghur correspondence cannot be explained by referring to the image of the "world tree", since the "world tree", if it is understood as something specific, and not any tree in any context, is not a universal [Berezkin, 2003; 2012; Napolskikh, 2012]. The motif of people's origin from plants, on which the legend of the Udan Bokuk is based, is most widely spread in the Far East and Southeast Asia, but is absent or rare in Europe, the Middle East, Western Siberia, North America, and Australia (E32 "Progenitor plants" [Berezkin, B. G..; Berezkin, 2012, p. 10-11]). Here are some examples of its Asian commits:

Tagalogs. In the beginning of time, there was only the sea and the sky, between which the hawk flew. Tired of flying, he encouraged the sea to turn its waters against the sky. In response, it threw many islands into the sea, on one of which the hawk made a nest. Bamboo (a product of the wind blowing from the land and the sea breeze) washed up on the shore of this island. An angry hawk pecked at him. A man emerged from one leg of bamboo, and a woman emerged from the other. All people are descended from them (Cole, 1916, p. 187).

Chinese ("Spring and Autumn of Lord Liuya", III century BC). "A girl from the Yushen family was collecting mulberry leaves and found an infant in a hollow tree. She presented it as a gift to the ruler, and the ruler ordered the cook to feed it. When they began to find out where the baby came from, it turned out that his mother lived above the river I. When she became pregnant, a spirit (shen) appeared to her in a dream and said:

page 20
"When the water comes out of the mortar, go east and don't turn around." The next day, she saw water coming out of a stone mortar, told her neighbors about it, and set off. She walked ten li to the east, and when she looked back, she saw that her entire city had gone under water, and that she herself had turned into a hollow city as a punishment. Therefore, the ruler ordered to name it And Inem. Hence the story of the birth of Yi Yin from the empty tutu" [Liushi Chunqiu, 2001, p.197].

Kumandin residents. The founders of the Seoka Tastar and some other Kumandin genera were descended from tree stumps (Verbitsky, 1893, p. 9).

Far Eastern Evenks. "Man was born out of wood. There was a tree, it was cracked in half. Two people came out. One is male, the other is female. Before the baby was born, they were hairy. The first son was born without hair. Further on, people began to be born from son to son" [Vasilevich, 1959, p.183].

Naturally, more complex variants, which refer to the appearance of a person from a growth or swelling that has arisen on a plant, have a geography less wide than the motif of "progenitor plants" in general. Outside of the Turkic-Mongolian territories, they are occasionally found in East and South-East Asia, Melanesia, and Mesoamerica - among the Chinese (at least since the Late Pacific period), Andamans, Malaites, and Mixtecs (Menshikov, 1995, p. 525; Brown, 1922, p.192; Codrington, 1891, p. 21; Ibach, 1980].

Chinese (a story from the "Extensive Records of the Tai-ping Years", dating back to the" Forgotten in history "Lin En, who lived in the IX century)." Wang Fan-zhi is a man from Liyang in the Weizhou region. Fifteen li to the east of Liyang's walls lived a certain Wang Te-tsu. During the Sui Wen-di in the house, a growth appeared on the Lin-qin tree, as large as a mera-dou. After three years, [the growth] decayed. When Te-tsu saw this, he peeled off the bark and found a boy trapped in it, as if in a womb. Then Te-tsu took him in and nursed him. When he reached the age of seven, he learned to speak and said: "What kind of person raised me? And what is his last name and first name?" Te-tsu told the story as it happened. As a result, [he] called himself Fan-tian from the Lin tree, and later changed his name to Fan-zhi - "The design of [the tree] Fan" - and said: "The Wang family raised me, and I can [take] the surname Wang." Fan-zhi then wrote poems and showed them to people, they were very instructive" [Menshikov, 1995, p. 525].

There seems to be no strong reason to insist on a historical connection between the Asian versions and the American version, but the existence of such a connection between the Andaman and Melanesian fixations is quite possible (cf., for example, the distribution of motifs in 29 "Eschatological Holiday", E5B "First Ancestors from the lower world", F1 "Transformed man", 196 "Blood Rainbow", 1119 " The dead shake the earth "[Berezkin, B. G.]), and between the Chinese, Uyghur and Yakut - due to the special historical and cultural proximity of these traditions-it is extremely likely.

Central Asian heritage in Yakut culture. The collapse of the Proto-Turkic language dates back to the turn of the eras, and the separation of the Yakut branch from the Turkic base dates back to the second century. The habitat of the Pratyurks was located on the territory between the Ordos and the southern Sayan-Altai (Dybo, 2006, pp. 766-767, 777, 784); compare: Yunusbayev et al., 2015); accordingly, in some of these areas, at the end of the 1st millennium BC-the first centuries AD, they lived in the same area. and the linguistic ancestors of the Yakuts. It is believed that later they were among the kurykans (guligans). [Alekseev, 1996, p. 44], which, according to "Tang Shu", were part of the Tele tribes along with the Uyghurs [Bichurin, 1950, p.301].

In the eighth century, the Kurykans moved to the Priolkhon region from the lower reaches of the Selenga and Tunka Valley [Kharinsky, 2010, pp. 193-194, 204], and in the 14th century, monuments of the Kulun-Atakh culture appeared in the north of the Lena-Amga interfluve [Gogolev, 1990, pp. 10-51; Gogolev, 1993, pp. 87-96; Alekseev, 1996, p. 30-32]. The types of ceramics and knives found on them, bone clasps for horse fetters, a tip with runic writing signs, beads made of turquoise, jade and mother-of-pearl, as well as the forms of dwellings find correspondences in the cultures of Southern Siberia, dating mainly from the second half of the 1st millennium BC. [Gogolev, 1990, p. 48; Gogolev, 1993, p. 94]. The predominant role was played by the Pribaikalian elements (Gogolev, 1990, p. 50).-

page 21
their presence on the territory of Central Yakutia, i.e. in more than one and a half thousand kilometers from the main habitat, indicates the migration of part of the kurykans or their closest neighbors. This is positively correlated with the genetic data, according to which the Yakuts ' ancestors were a small group of men from the Baikal region and women connected by their origin with different regions of Southern Siberia [Crubezy et al., 2010].

Kulun-Atakhs were the first pastoralists in the territory of modern Yakutia, and it is logical to connect the appearance of Yakuts on the Middle Lena with them. At the same time, it is possible that the penetration of the Turkic population into this area occurred earlier, at least since the end of the 1st millennium AD, as can be evidenced by rock runic signs located near the mouth of the river. Blue (the so-called Petrovskaya inscription) [Bernshtam, 1951, p. 78-79; Alekseev, 1996, p. 44-46].

If we return to the folklore and mythological materials, we will also find clear traces of the southern origin of the Yakuts. Statistical analysis of the motif composition of 30 traditions of Siberia and Central Asia showed that Yakut folklore is most closely related to the folklore of the Turks of Southern Siberia [Berezkin, 2013, pp. 285-286 (Fig. 97)]; cf.: [Berezkin, 2015, p. 7 (fig.2)]. One of the specific motives brought by the Yakuts from the Baikal region was, apparently, the idea that the Milky Way is a seam or a crack between two halves of the sky (160 " The Milky Way is a celestial seam "[Berezkin, B. G.]). This idea, which is also recorded among the Turks, Nogais, Kalmyks, Tuvans, Buryats, Oirats of Karashar, Khalkha and Miao, is reflected both in narrative texts and in cosmonyms (for example, Kalm. techgrin ujdl [Ramstedt, 1935, S. 392, 447], Turkish dialect. gök yaruğu, п.-монг. tengri-yin oyudal [Gyarmati, 1993, p. 226, 229]). The Yakut name of the Milky Way, hallaan siige ('sky seam'), probably appears as a tracing paper from the Mongolian form (Gyarmati, 1993, p. 229).

Another illustrative example is " Belting under the arms "(120B [Berezkin, B. G.]). According to this motif, people in the upper and lower worlds are different from those on earth, and they gird themselves above and below the waist, respectively. Texts of this kind are recorded among the Yakuts, Tuvans, Khalkhas, and Kazakhs, and are also found among the Georgians, whose folklore has many other specific parallels with Central Asia [Berezkin, 2015, p. 7-8 (fig. 2)]:

Yakuts. "People who live in the sky are belted under their muscles, and those who live underground have their belts lowered very low" [Tretyakov, 1869, p. 421].

Khalkha Mongols (Yarimpiliin Gomb, born in 1924, Somon Muren of Khuvsgel aimag). In ancient times, it was said that there are three lands. People of the lower earth fasten the belt low, the middle one-on the belt, the upper one-on the chest. Arah has half a body, because it lives high up [Duvakin, 2011 (1)].

Tuvans. "People who live on the heavenly earth (kazarlar or kazarcher), i.e. in heaven, wear a belt high, at the level of the armpits, in contrast to the inhabitants of our earth, who gird themselves at the waist, and people of the underground earth (cher adaa), who wear a belt low, at the level of the groin" [Dyakonova, 1976, pp. 276-277].

Kazakhs. "There are human inhabitants in the sky, and they gird themselves at the throat; we live in the middle, on earth, and wear a belt in the middle of the body; while underground people, who also have their own sun, moon, and stars, wear a belt on their feet" (Valikhanov, 1986, p.307).

Georgians. "In addition to our visible world, there are two other worlds inhabited by people: one is above us, and the other is below us. Thus, we live in the middle world and therefore tighten our belts in the middle of our torso. Meanwhile, the inhabitants of the lower world wear belts on their hips, and the inhabitants of the upper world-above the waist, i.e. on the chest or on the neck" [Georgian folk Legends, 1973, p. 51].

As for shamanic mythology, systematic processing of materials in this area gives similar results and indicates that in the Yakut tradition, along with specific northern (most likely substrate) elements, there are specific southern (probably ancient Turkic-Mongolian) elements. Second of

page 22
These sets include, for example, the motif of "fire kamlaniya" (Duvakin, 2011 (2), p. 340). Texts based on it tell how fire miraculously appears around or out of the shaman's body during kamlaniya. At first glance, it may seem that this motif is trivial and can be found in any shamanic traditions, but it is characterized by a clear areal and ethnic distribution. On the territory of the Asian Arctic and Subarctic, "fire kamlanie" is found exclusively among Yakuts. At the same time, it was recorded among the Buryats, Altaians, and Khalkhs, so there is reason to believe that the Yakuts knew the motif even before their exodus from the Baikal region:

Vilyuisk Yakuts. "Famous shamans form a circle of fire during kamlaniya, and if you go inside it, you can die" [Popov, 2008, p. 56].

Baikal Buryats. 1. There was a duel between the shamans Daibgar and Ingan. Daibgar began to summon his ancestral spirits from Mongolia, "while blue lights burned above him, and red flames came out of his mouth." Ingan began to make kamlat, drawing an arrow from his quiver and standing on it. Daibgar began to kamlat, climbing on two arrows. In the end, Ingan was defeated. 2. A shaman from Tarasa came to the wedding in Obusa and behaved defiantly there. A local shaman began to summon his ancestors, the Mongol shamans. A blue flame burned above his head, and little lights came out of his mouth. On the way home, a shaman from Tarasa died [Purbueva, 2009, p. 255].

Khalkha Mongols (Tserengiin Dorzhvanchik, born in 1946, somon Rashaant of Khuvsgel aimag). When the shaman kamlays, the fire enters through a smoke hole in the roof of the yurt. Then it goes back [Duvakin, 2011 (1)].

Altaians. During kamlaniyahs, shaman Tashtan used a tambourine and orb to draw fire from the sky, and shaman Sapyr used to carve streaks of fire (Anokhin, 1924, p. 124, 135).

Apparently, the same Central Asian elements of Yakut folklore, such as "The Milky Way - the heavenly seam", "girding under the arms" and "fire kamlanie", include the motif of the appearance of shamans from growths on a tree. During the mass processing of records made in Siberia, it looked like an exceptional feature of Yakut mythology, despite the fact that a whole range of texts is recorded in the region that the birth, life and death of a shaman are somehow connected with trees [Duvakin, 2011(2), pp. 46-47, 220-241, 457]. Finding a match among the Uyghurs allows us to consider this motif as another fragment of the Central Asian heritage in the Yakut culture.

* * *

The motif of the appearance of an anthropomorphic character from an outgrowth on a tree is relatively rare in Eurasia. Its presence on the territory of Siberia and Central Asia is only in the Turkic traditions, and in such traditions as Yakut and Uyghur, it is hardly accidental. Most likely, the relevant legends go back to a common source.

It is significant that the existence of this parallel is consistent with the conclusions of archaeologists, geneticists and linguists about the origin of the Yakuts, as well as with information about the areal distribution of other folklore motifs. Its discovery, on the one hand, makes it possible to clarify and supplement the list of Central Asian elements in Yakut mythology, and on the other hand, at least partially clarifies the origins of the legend of the birth of the Udan - Bokuk Kagan, known from the "Stele on the merits of the Iduk-kut Gaochang-vans". Apparently, the only direct evidence that confirms the legend of the birth of a ruler from a tree growth among the Turks and refers to a time earlier than the installation of the stele (1334) is the report of Marco Polo, made at the end of the XIII century.again, regarding Turfan. The existence of a parallel among the Yakuts is an argument in favor of the fact that the motif was also known to the Turkic population of the Baikal region, at least from the XII-XIII centuries. If the Yakut-Uyghur correspondence is historically determined, then this indicator should be taken into account.

page 23
The folklore element was not an innovation and a unique feature of the Turfan population, and the legend of Udan-Bokuk is based on some ancient (including shamanic?)tradition. a tradition. It is quite likely that the version about the appearance of a ruler from a tree growth was officially used from the first years of the Turfan Uyghur principality, i.e. from the middle of the IX century, and was spread in order to legitimize the new dynasty.

list of literature

Abu Reyhan Biruni. Collection of information for the knowledge of precious stones (Mineralogy) / Translated by A. M. Belenitsky, Moscow: Publishing House of the USSR Academy of Sciences, 1963.

Abu Reyhan Biruni. India / Translated by A. Khalidov and Yu. Zavadovsky. Moscow: Ladomir, 1995.

Alekseev A. N. Drevnyaya Yakutia: zhelezny vek i epokha srednevekovya [Ancient Yakutia: the Iron Age and the Middle Ages]. Novosibirsk: IAE SB RAS Publishing House, 1996.

Anokhin A.V. Materials on shamanism among the Altaians collected during trips to the Altai in 1910-1912 on behalf of the Russian Committee for the Study of Central and Eastern Asia. l.: Publishing House of the Russian Academy of Sciences, 1924. (Collection of the MAE, Vol. IV. 2.)

Berezkin Yu. E. On universals in mythology // Theory and methodology of Archaics: Materials of the theoretical seminar. St. Petersburg: Lema Publ., 2003, issue 3, pp. 24-36.

Berezkin Yu. E. Mythological trees in the forest of culture / / Ethnographic review. 2012. N 6. pp. 3-18.

Berezkin Yu. E. Africa, migrations, mythology. Distribution areas of folklore motifs in historical perspective. St. Petersburg: Nauka Publ., 2013.

Berezkin Yu. E. Thematic classification and distribution of folklore and mythological motifs by area: Analytical catalog. URL: <url> http://www.ruthenia.ru/folklore/berezkin/index.htm.

Bernshtam A. N. Drevnetyurkskoe pismo na r. Lene [Ancient Turkic writing on the Lena River]. 1951. Vol. IV. pp. 76-86.

Bichurin N. Ya. (Iakinf). Collection of information about the peoples who lived in Central Asia in ancient times. Moscow-L.: Publishing House of the USSR Academy of Sciences, 1950. Vol.

Burdukov A.V. Predanie o proiskhozhdenii derbetskikh knyazey kosti Tsoros [The legend of the origin of the Derbet princes of the Tsoros Family]. St. Petersburg: IRGO, 1912. Vol. XIV Issue 1-2. pp. 54-59.

Valikhanov Ch. Selected works, Moscow: Nauka Publ., 1986.
Vasilevich G. M. Rannie predstavleniya o mire u evenkov (materialy) [Early representations of the world among Evenks (materials)]. Issledovaniya i materialy po voprosam pervobytnykh religioznykh verovaniy [Research and materials on questions of primitive religious beliefs], Moscow: AN SSSR, 1959. (Proceedings of IE of the USSR Academy of Sciences. New series, vol. 51.) pp. 157-192.

Verbitsky V. I. Altaiskie inorodtsy [Altai foreigners]. Collection of Ethnographic articles and Research, Moscow: A. A. Levenson Skoropechatni Publishing House, 1893.

Vladimirtsov B. Ya. Works on the literature of the Mongolian peoples, Moscow: Vostochnaya literatura, 2002.
Gogolev A. I. Archaeological sites of Yakutia in the Late Middle Ages (XIV-XVIII centuries). Irkutsk: Irkut Publishing House. univ., 1990.

Gogolev A. I. Yakuts (problems of ethnogenesis and culture formation). Yakutsk: YAGU Publishing House, 1993.

Georgian folk traditions and legends / Comp., transl., preface and note by E. B. Virsaladze. Moscow: Nauka, 1973.

Grum-Grzhimailo G. E. Description of a trip to Western China. St. Petersburg: IRGO Publ., 1907, vol. III.

Dmitriev S. V. K voprosu o Karakorum [To the question of Karakorum] / / XXXIX Scientific conference "Society and State in China", Moscow: Vostochnaya literatura, 2009. (Scientific Notes of the China Department of the Institute of Oriental Studies of the Russian Academy of Sciences, Issue I.) pp. 76-100.

Dmitriev S. V. The legendary history of the Uyghurs in the "Stele on the merits of the Iduk-kut Gaochang-wan". Some Reflections / / Bulletin of the Society of Orientalists, Moscow: Languages of Slavic Culture, 2012. Issue 20: Theses of the VIII Congress of Russian Orientalists, pp. 90-93.

Duvakin E. N. Field diary. Expedition of the RSUH Center for Folklore Typology and Semiotics to Central and Northern Mongolia (July-August 2011). Manuscript. 2011(1).

page 24
Duvakin E. N. Shamanic legends of the peoples of Siberia: plot-motif composition and areal distribution. Diss. ... Candidate of Philological Sciences, Moscow: RSUH, 2011 (2).
Priroda i chelovek v religioznykh predstavleniyakh narodov Sibiri i Severa (vtoraya polovine XIX - nachalo XX V.) [Religious representations of Altaians and Tuvinians about nature and man]. L: Nauka, 1976, pp. 268-291.

Dybo A.V. Khronologiya tyurkskikh yazykov i lingvisticheskie kontakty rannykh tyurkov [Chronology of the Turkic languages and linguistic contacts of early Turks]. The Proto-Turkic language is the basis. The picture of the world of the Pratyurk ethnos according to the language data. Moscow: Nauka, 2006. pp. 766-811.

Kalkin A. Altaiskie geroicheskie skazaniya [Altai Heroic Tales] / Translated from alt. by A. Plitchenko, Moscow: Sovremennik, 1983.

Klyashtorny S. G. the History of Central Asia and monuments runic letters. St. Petersburg: Faculty of Philology of St. Petersburg State University, 2003.

Ksenofontov G. V. Shamanism. Selected works (Publications of 1928-1929). Yakutsk: Sever-Yug, 1992.

Kychanov E. I. Legends about the origin of the ruling house and problems of kinship of ancient ethnoses / / Problems of general and regional ethnography (to the 75th anniversary of A.M. Reshetov): Collection of articles St. Petersburg: MAE RAS, 2007. pp. 190-195.

Moonlight. Kalmyk historical and literary monuments / Ed. - comp. A.V. Badmaev. Elista: Kalmyk Publishing House, 2003.

Liushi Chunqiu (Spring and Autumn of Mr. Liuya) / Translated by G. A. Tkachenko. Comp. by I. V. Ushakov, Moscow: Mysl', 2001.

Menshikov L. N. Biography of a poet of the seventh century Wang Fan-zhi (Reconstruction experience) / / Petersburg Oriental Studies. 1995. Issue 7. pp. 523-550.

Napolskih Vladimir Myth of the world tree and the mythology of the peoples of the Uralic language family // Ethnographic review. 2012. N 6. pp. 19-29.

Pozdneev A.M. Obrazki narodnoi literatury mongol'skikh plemen [Samples of folk literature of Mongol tribes]. SPb.: Imperatorskaya Akademiya nauk, 1880. Issue 1: Narodnye pesni mongolov.

Popov A. A. Kamlaniya shamanov byvshego Vilyuiskogo okruga: (Texts). Novosibirsk: Nauka Publ., 2008.

Potanin G. N. Ocherki Severo-Zapadnoy Mongolia [Essays on North-Western Mongolia]. Results of a trip performed in 1876-1877 on behalf of the Imperial Russian Geographical Society. St. Petersburg: IRGO Publ., 1881, Issue II: Materials of ethnography.

Potanin G. N. Ocherki Severo-Zapadnoy Mongolia [Essays on North-Western Mongolia]. Results of a trip performed in 1879 on behalf of the Imperial Russian Geographical Society. St. Petersburg: IRGO Publ., 1883, Issue IV: Materials of ethnography.

Purbueva M. V. Genealogicheskie legendy i predaniya o shamanakh [Genealogical legends and legends about shamans]. Uchenye zapiski Zabaikalskogo gosudarstvennogo gumanitarno-pedagogicheskogo universiteta im. Series "Philology, History, Oriental Studies". 2009. N 3. pp. 254-255.

Ramstedt G. I. Etymologiya imeni oirat [Etymology of the name of oirat] / / Collection in honor of the seventieth anniversary of Grigory Nikolaevich Potanin. SPb.: IRGO, 1909. (Notes of the IRGO on the Department of Ethnography, vol. XXXIV.) pp. 547-558.

Rashid al-din. Collection of Chronicles / Translated by L. A. Khetagurova. Moscow, Leningrad: Publishing House of the USSR Academy of Sciences, 1952.

Plots of Altai tales [comp. Folklore heritage of the peoples of Siberia and the Far East. Gorno-Altaisk: IMLI of the USSR Academy of Sciences; Gorno-Altaisk Research Institute of History, Language and Literature, 1986. pp. 312-333.

Taskin V. S. O titulakh shanyu i kagan [On the titles of Shanyu and Kagan]. In memory of Academician Boris Yakovlevich Vladimirtsov (1884-1931), Moscow: Nauka Publ., 1986, pp. 213-218.

Tretyakov P. Turukhansky krai / / Zapiski Imperatorskogo Russkogo Geograficheskogo obshchestva [Notes of the Imperial Russian Geographical Society]. By general geography. (To Departments of Physical and Mathematical Geography) St. Petersburg: IRGO, 1869. Vol. II. pp. 215-530.

Kharin'skii A.V. Kurumchinskaya kul'tura Pribaikal'ya v svete novykh arkheologicheskikh dannykh [Kurumchinskaya culture of the Baikal region in the light of new archaeological data]. Ulan-Ude: BSC SB RAS Publishing House, 2010, pp. 191-205.

'Ala-ad-Din 'Ata-Malik Juvaini. The History of the World-Concueror / Transl. by J.A. Boyle. Cambridge, MA: Harvard University Press, 1958. Vol. I.

page 25
Atwood C.P. The Uyghur Stone: Archaeological Revelations in the Mongol Empire // The Steppe Lands and the World Beyond them. Studies in Honor of Victor Spinei on his 70th Birthday. Iasj: Editura Universitatii "Alexandria loan Cuza", 2013. Pp. 315-343.

Benedetto L.F. The Travels of Marco Polo. L.: George Routledge & sons, 1931.

Berezkin Yu. Spread of Folklore Motifs as a Proxy for Information Exchange: Contact Zones and Borderlines in Eurasia // Trames. 2015. Vol. 19. No. 1. Pp. 3-13.

Birtalan A. An Oirat Ethnogenetic Myth in Written and Oral Traditions (a Case of Oirat Legitimacy) // Acta Orientalia Academiae Scientiarum Hungaricae. 2002. Vol. 55. No. 1-3. Pp. 69-88.

Boyle J.A. Turkish and Mongol Shamanism in the Middle Ages // Folklore. 1973. Vol. 83. No. 3. Pp. 177-193.

Brown (Radclife-Brown) A.R. The Andaman Islanders: A Study of Social Anthropology. Cambridge: University Press, 1922.

Codrington R.H. The Melanesians: Studies in their History, Anthropology and Folk-Lore. Oxford: Clarendon Press, 1891.

Cole M.C. Philippine Folk Tales. Chicago: A.C. McClurg & Co., 1916.

Crubezy E., Amory S., Keyser C. et al. Human Evolution in Siberia: from Frozen Bodies to Ancient DNA // BMC Evolutionary Biology. 2010. Vol. 10. No. 25. DOl: 10.1186/1471-2148-10-25.

Geng Shimin, Hamilton J. L'inscription ouїgoure de la stele commemorative des Iduq Qut de Qoco // Turcica. 1981. Vol. 13. P. 10-54.

Gyarmati I. The Names of the Milky Way in the Turkic Languages // Acta Orientalia Academiae Scientiarum Hungaricae. 1993. T. XLVI. Pp. 225-233.

Heissig W. Schamanen und Geisterbeschworer in der ostlichen Mongolei. Gesammelte Aufsatze. Wiesbaden: Harrassowitz, 1992.

Ibach T.J. The Man Born of a Tree: a Mixtec Origin Myth // Tlalocan. 1980. Vol. VIII. Pp. 243-247.

Pallas P.S. Sammlungen historischer Nachrichten uber die mongolischen Volkerschaften. St. Petersburg: Kaiserliche Akademie der Wissenschaften, 1776. Tl. I.

Pelliot P. Notes on Marco Polo. Paris: Imprimerie nationale et librairie Adrien-Maisonneuve, 1959. Vol. I.

Ramstedt G.J. Kalmiikisches Worterbuch. Helsinki: Suomalais-Ugrilainen Seura, 1935.

Radloff W. Das Kudatku Bilik des Jusuf Chass-Hadschib aus Balasagun. St. Petersburg: Kaiserliche Akademie der Wissenschaften, 1891. Tl. I.

Yunusbayev B., Metspalu M., Metspalu E. et al. The Genetic Legacy of the Expansion of Turkic-Speaking Nomads Across Eurasia // PLOS Genetics. 2015. Vol. 11. No. 4. DOI: 10.1371/journal.pgen.1005068.

page 26

Permanent link to this publication: