Under the ethnonym "Kyrgyz," the Tian Shan Kyrgyz are referred to, who are now part of the Kyrgyz Republic, and not the Yenisei Kyrgyz.
It is believed that the Kyrgyz did not have a literary language or writing during the pre-national period.
So far, this opinion has not been scientifically confirmed or refuted by anyone. There are separate statements regarding this matter.
Regarding the culture of the Kyrgyz people, A. Kanimetov wrote in 1962 that the oral creativity of the Kyrgyz includes over ten thousand epic works; since there was no writing, it reflected all significant events, all movements of life and public thought, and furthermore, no book or newspaper was published in the Kyrgyz language before the revolution, leaving the people completely illiterate.
Describing the state of the culture of the Kyrgyz people before the October Revolution, S. S. Daniyarov asserted the same — in the pre-revolutionary period, the spiritual culture of the Kyrgyz people, who had no writing, and therefore no printed literature, was dominated by oral-poetic creativity, which was remarkably rich in genre and form. Nevertheless, S. S. Daniyarov noted the first handwritten works that appeared in Kyrgyzstan at the end of the 19th and beginning of the 20th centuries, belonging to akyns-writers: the number of these works was very insignificant.
Regarding Kyrgyz writing, S. S. Daniyarov spoke categorically. He writes - however, in the works of some local scholars, unfounded claims sometimes appear that the Kyrgyz allegedly had their own national writing even before the establishment of Soviet power; it is necessary to distinguish between two concepts: writing and written language; before the October Revolution, the peoples of Central Asia, Kazakhstan, and some Turkic ethnicities adapted the Arabic alphabet to their languages to varying degrees, but it did not reflect the lexical, phonetic, and other peculiarities of the languages of these peoples; Arabic script was mainly used by representatives of the Muslim clergy, and it was inaccessible to the broad working masses. In an interview with the journal "Soviet Turkology," Ch. T. Aitmatov also doubted the existence of written culture among the Kyrgyz in the recent past. Scholars of Turkology have differing opinions. Here is what I. A. Batmanov wrote in 1957 — the Kyrgyz used letter writing before the October Revolution, had writing, but such that did not reflect the essential features of their language. In a similar vein, K. K. Yudakhin wrote in 1965 in the preface to the Kyrgyz-Russian dictionary — before the October Revolution, literate Kyrgyz (and there were few) used an Arabic alphabet that was poorly adapted to the Kyrgyz language and wrote by imitating the samples of the so-called Chagatai (Old Uzbek) language. This point of view was also held by S. E. Malov. Those who studied the language of Kyrgyz official documents, V. M. Ploskikh and S. K. Kudaybergenov noted in 1968 that — before the revolution, the Kyrgyz, like many other Turkic peoples of Central Asia, wrote their few documents and genealogies using the Arabic alphabet, in the so-called Old Uzbek (Chagatai) language.
Examining the historical aspect of Kyrgyz orthography, X. K. Karasaev expressed his opinion in 1970 — the Kyrgyz people, starting from the era of using Arabic letters, and until the October Revolution, left manuscripts of official documents and literary works, as well as several printed books - this has been known for a long time. The conclusion of E. A. Abduldaev states that the Kyrgyz language received its initial literary form mainly in various genres of oral folk creativity, — and not a word about written literature in the 17th century.
Thus, researchers of the culture of the Kyrgyz people have expressed themselves in favor of the absence of old writing among the Kyrgyz, while Turkologists have almost unanimously supported its recognition. However, since Turkologists-linguists did not provide a detailed argumentation in favor of Kyrgyz writing, the opinion that the Kyrgyz had neither writing nor a literary language has become established.
I believe that there are now grounds to disagree with such a statement. Academician V. V. Vinogradov rightly wrote that the study of the literary language is closely connected with the study of literature — in the broadest sense of the word; the study of literary language is inseparable from the general history of the language and literature of the respective peoples, since we encounter literary language — in one understanding of this term or another — primarily in the history of language and literature; thus, the study of literary language is also linked to the cultural history of this people, since phenomena associated with literary language, such as writing, literature, and science, fall within the orbit of cultural history; at the same time, literary language is one of the most real tools of enlightenment, which means that the study of literary language intersects with the tasks of education and schooling.
In other words, studying literary language in history or in its modern state inevitably involves literature, culture, history, and the education of the people.
The very existence of a literary language can only be confirmed by texts: if there are texts, there is a literary language; if there are no texts, there is no literary language; only the entire collection of texts gives an idea of the genre and stylistic variability, of the richness of the literary language. This position should not seem categorical — after all, we are talking about the book-writing modification of the literary language.
Did such texts exist among the Kyrgyz in the past?
The answer must be affirmative: yes, such texts did exist among the Kyrgyz, and they can be used to judge the literary language. First of all, these are printed texts. Among them is the poem by Moldokylych Shamyrykanov (Töregeldin) titled “Kıssa-i Zilzala” (The Tale of the Earthquake), prepared for publication in Ufa at the "Medrese and Galiya" and published in 1911 in Kazan. Two more publications — two stories — were prepared by Osmonaly Sydykov: in 1913, the book “Mukhtasar Tarikh Kyrghizie” (A Brief History of the Kyrgyz) was published in Ufa, and in 1914 — “Tarikh Kyrgyz Shabdan” (The History of Kyrgyz Shabdan).
Significantly more texts have survived in manuscript form. I had the opportunity to see Kyrgyz manuscripts in the early 1930s in southern Kyrgyzstan.
Mention of Kyrgyz Manuscripts in Pamir by A. Niallo.
In the 1950s and 60s, D. Sh. Shukurov was engaged in the collection of Kyrgyz manuscripts.
Later, attention to the search for and study of the language of Kyrgyz manuscripts was given by K. K. Yudakhin, B. M. Yunusaliev, and K. K. Karasaev.
A note that appeared in April 1976 in the newspaper “Soviet Kyrgyzstan” about a remarkable find — a handwritten collection from the central regions of the Tian Shan — served as a stimulus for new searches.
Specialists who became acquainted with the collection determined that it contains copies of three Central Asian treatises in Arabic on logic and theology: “The Solar Treatise on the Foundations of Logic” by Ali al-Katibi Dabbiran (13th century); “Comments on Islam” by the famous jurist — Omar an-Nasafi from Samarkand (first half of the 12th century), and “Critical Presentation of Logic” by the well-known scholar-theologian Omar at-Taftazani from the Timurid court in Samarkand (end of the 14th century). The copies of the manuscripts were bound together in a single volume by a Central Asian master in the late 18th century.
The discovery of the collection revealed the need to organize an archeographic expedition for the systematic collection of manuscripts and old printed books.
Over five years (1976-1980), the fieldwork of the expedition surveyed many areas of Fergana, Central Tian Shan, and the Issyk-Kul region.
As a result, five hundred old printed and lithographic editions, about two hundred manuscripts, and dozens of documents in Arabic, Persian, and Turkic languages were collected.
Most of the finds date back to the 19th century or the beginning of the 20th century, rare manuscripts are dated to the 18th century, but there are copies of manuscripts from the 12th to the 16th centuries.
The geography of printed books is quite extensive: Tashkent, Kazan, Bukhara, Istanbul, Lucknow, Kanpur. The books and manuscripts cover secular and spiritual content: poetry and prose, scientific treatises, guides on Muslim jurisprudence (fiqh), works on Islam, collections of traditions about the actions and sayings of Muhammad — hadiths, sharia, and the Quran.
It is also worth mentioning a unique find — the earliest copy of the grammatical treatise by the famous poet, scholar, and thinker Abdurrahman Jami (1414-1492). The manuscript was found in Southern Kyrgyzstan, in a Kyrgyz family from the Pamir mountains.
Jami's work “Useful Remarks Sufficient to Resolve the Difficulties of al-Kafiya” was written as an interpretation of the grammatical treatise of Ibn al-Hajib (1175-1249). Essentially, it is not only a textbook for mastering the Arabic language but also an independent work that clarifies the main provisions and difficulties of Arabic grammar. Jami's scientific work quickly gained recognition and wide popularity among those studying the Arabic language. It spread in Asian countries under various names, indicating a large number and varying times of the treatise's copies. Thus, the catalog of Jami's works in the collection of the Institute of Oriental Studies of the Academy of Sciences of the Uzbek SSR mentions fifty-one copies of the treatise from the beginning of the 16th century to the end of the 19th century.
The manuscript of Jami's work has been preserved in full and in excellent artistic design, testifying to the fine taste of the copyist.
The manuscript was copied in Balkh a year or two after Jami wrote the work. The copy was made by a talented calligrapher master Davlat Muhammad ibn Tengri-berdi Kushchi, apparently of Turkic origin, since some clans of Kushchi became part of the Kyrgyz, Kazakh, and Uzbek peoples.
The last binding was done in the mid-19th century by a master of his craft — mullah Nadir Muhammad.
Interestingly, in Southern Kyrgyzstan, a “Commentary on the Grammatical Treatise al-Jami” was also found, compiled by Haji Abdallah ibn Salih ibn Ismail (Makhram-efendi) in the early 19th century and published in Constantinople in 1890-1891.
It should be noted that the population of the southern regions of Kyrgyzstan was also familiar with other works of Jami. The expedition managed to acquire rare lithographic editions of two more works by Jami: “Nafahat al-Unas” (The Breath of Friendship), containing biographies of famous Sufis, and “Silsilat az-Zahab” (The Golden Chain) — a poem dedicated to Sultan-Husayn Bayqara, the ruler of Herat. Both works were published in Persian in Kanpur in 1893.
The question arises: if the Arabic and Persian works of the most famous authors were so popular in Kyrgyzstan, did the Kyrgyz themselves write their works in Arabic and Persian?
An Ancient Manuscript Tradition in Kyrgyzstan
In the territory of the Kyrgyz Republic, the expedition searched for and acquired lithographic editions of Turkic-language divans by the founder of Uzbek classical literature Alisher Navoi (1441-1501). Therefore, in earlier times in Kyrgyzstan, people read not only in Arabic and Persian but also in Turkic. It should also be remembered that the Kyrgyz people are the successors of the culture of the Karakhanid state, with its deep written tradition, which carries the poem “Kutadgu Bilig” by Yusuf Balasaghuni (1069) and “Divani Lugat at-Turk” by Mahmud Kashgari (1084). The discoveries of archaeological expeditions, the large number of Arabic, Persian, and Turkic books and manuscripts testify to the existence of an ancient manuscript tradition in Kyrgyzstan. It was undoubtedly supported and developed with the assistance of school education. In Samarkand and Bukhara, well-known centers of Muslim education, madrasas emerged in the 15th-16th centuries. In Kyrgyzstan, madrasas opened later — mainly in the second half of the 19th century and mainly for settled populations, while nomadic Kyrgyz taught children in their homes — yurts. The English traveler J. Wood, who visited the upper reaches of the Oxus River (the beginning of the Amu Darya) in the 1830s, attended classes in a yurt school where Kyrgyz children studied the Quran. Ch. Valikhanov, who visited the Kyrgyz in 1857, noted that the children of the head of the Bughu tribe began to learn literacy.
According to information from 1892, there were seven madrasas in Kyrgyzstan, five of them in the city of Osh; by 1914, the number of madrasas in the Osh district had already reached 88 with 1,172 students. Other interesting data; as of January 1, 1913, in the Pishpek district, there were 59 maktabs with 1,182 boys and 131 girls in 21 purely Kyrgyz nomadic volosts, and in 26 volosts of the Przhevalsk district, there were 28 schools where 2,276 boys and 42 girls were educated.
From the beginning of the 20th century, new-method schools (“usul-i jadid”) began to open in Kyrgyzstan. The founders and first teachers were mostly Volga Tatars, who were later replaced by Kyrgyz teachers trained in the madrasas of Ufa, Kazan, and new-method maktabs of Pishpek, Tokmak, and Przhevalsk.
The above is undeniable evidence of the high culture and education of the Kyrgyz in the past, their aspiration to master languages, and to poetic and scientific creativity.
It is quite natural that the Kyrgyz early realized the need for a literary language on their native soil. This need was realized in a number of manuscript works, business documents, and correspondence. Among them, the large poem — sanaty of Moldokylych (20s of the 19th century - 1896), dedicated to historical events: the conquest of Chimkent and Tashkent (1865), the flight of the Fergana Kyrgyz from Khudoyar Khan (1845-1858) to Sary-Kol, and the attitude of the ruler of Kashgaria Yakub-bek towards Kyrgyz refugees.
The author was born in the valley of the Shaiymardan River (Southern Kyrgyzstan) and visited the regions of Northern Kyrgyzstan. The language of Moldokylych's poem was studied by B. M. Yunusaliev. Letters from the Kyrgyz to the Russian authorities date back to the first third of the 19th century (1824-1827). Kyrgyz letters from the 1850s and 60s with requests to accept the Kyrgyz into the citizenship of Russia have been preserved.
There are letters-documents of the Kyrgyz related to the first diplomatic relations with Russia. The earliest letter — a letter from Atake-batyr — is dated August 23, 1785, i.e., in the middle of the 18th century, the Kyrgyz were already using Arabic writing. Among the official documents, the earliest is a treaty of friendship between the northern Kyrgyz and the Kazakhs of the senior zhuz, drawn up in 1847.
All these unique documents, composed in the Kyrgyz environment, are valuable not only for linguists but, of course, also for historians.
It is not accidental that the Cholpon-Ata Historical and Local Lore Museum has included photocopies of four Kyrgyz letters among its exhibits:
1) A letter from the Kyrgyz biys Uludzhabay Akymbek and elder Mambet Umetov to the Governor-General of Western Siberia. Location: Dzhergalan, August 5, 1825;
2) A letter from the Kyrgyz biys Sheraly and his son Algazy to the Governor-General of Western Siberia. Location: Ak-Suu, April 9, 1827;
3), 4) Oaths of the Bughu tribe for citizenship of Russia from 1827 and 1855.
What does the language of the mentioned works and documents represent? For example, we can refer to the poem of Moldokylych, the story of Shabdan by Osmonaly Sydykov, and three letters (from the late 18th century, early and mid-19th century). The basis of the language of Moldokylych's poem is the Chagatai language common to many Turkic peoples.
This is evidenced by phonetic features: й — at the beginning of words: йолавчу ‘traveler’, йакшы ‘good’, йыл ‘year’, йорга ’inochodets’, йурт ‘dwelling, house’, йер ‘land’, йат- ‘to lie down’, йаз- ‘to write’; vowels у, у in non-initial syllables: алтун ‘gold’, агаларум ‘my older relatives’, кайтаруб ‘returning’, айрылур ‘will separate’, кецлум калур ‘I will be offended’ (until it is done, ‘my mood will remain’), айтдум Нийяз ‘I said Niyaz’, йатар идуциз ‘you lay down’, болмас мидум? ‘would I not?’
Among morphological features: genitive case -ныц/ниу after voiced and sonorous — кызньщ ‘of the girl’, йерниц ‘of the land’; accusative case ны/-ни after voiced and sonorous — бу мырзаны ‘this nobleman’, евзууни ‘your word’; instrumental case -« — козун квруб ‘looking with the eyes’; past tense -мыш — калмыш бу дунйа- да ж,акган адам ‘a pleasant person remained in this world’.
Lexical features: reflexive pronouns кендуц ‘yourself’ and postposition билен.
Orthographic features: separate writing of е — with two letters (нун and кяф) — йуртынг ‘your yurt’, мангдай ‘forehead’, десенгиз ‘if you say’ and separate writing of affixes and the root of the word: торы-ныц ‘of the bay’, камчым-ныц ‘of my kamchi’, езум-нуу ‘of myself’.
The Chagatai basis of the poem clearly existed in the Kazakh environment. This is evident from the following features: г > в between vowels, sonorous and vowel, at the end of the word — авыл ‘village, settlement’, авыз ‘mouth, lips’, баврум ‘my dear’ (until it is done. ‘my liver’), кара тав ‘black mountain’; ш> с — сол ‘this, that’, щасан — ‘to dress up’, щас терекдей ‘like a young poplar’; personal pronouns I and II in the dative case: маган ‘to me’, саган ‘to you’.
This mixed language, which can also be called the Old Kazakh literary language, was masterfully used by Moldokylych to write the poem.
The language of the poem is, of course, saturated with elements of the Kyrgyz language.
Among the phonetic features: strong labial harmony of vowels — Кокондо ‘in Kokand’, жоргологон ‘going at a trot’, коргонмун ‘I saw’; ж at the beginning of words — ж;аз ‘summer’, щийирме ‘twenty’, щур — ‘to walk’, щи — ‘to eat, to feed’; initial (й) ы ("instead of щы) ыр ‘song’, ыраак ‘far’; б > в between a vowel and sonorous — болвойт ‘will not be’, кыш кылвайт ‘in winter she does not do’; presence of labial diphthongs ов/вв — товдун (genitive case) ‘of the mountains’, бирвв ‘some’ and ув/ув — увлун, ‘your son’, кызыл вздув ‘red-cheeked’; presence of triphthongs with й between vowels — ийе (бийени ‘mare’) and уйе (туйелериу ‘your camels’).
Morphological features include: genitive case on -нын instead of -ныу — багбаннын щайы. ‘place of the gardener’; accusative case on -ды - марттады ‘of the mold’; III person present-future singular — т — болот ‘will be’, койуйт ‘leaves’; past tense usually on -чу/-чу — щерде щатчу чачылып ‘lies scattered on the ground’, кундв шелче токучу ‘every day she wove a mat’.
Foundations of the Kyrgyz Literary Language
The language of the prose work by Osmonaly Sydykov “The History of the Ruler Shabdan” is based on the Old Tatar literary language — a blend of Chagatai and Tatar material: й — at the beginning of words — йигет ‘young man’, йаш ‘young’, йок ‘no’; final г — таг ’mountain’; separate writings of affixes and the root of the word — булутлар-га (dative case) ‘to my clouds’, on one side, and up ‘man’, йан ‘soul’, postposition кебек; genitive case -нан — колларынан ‘from their slaves’, йирлэреннэн ‘from their lands’, — on the other side. Against this linguistic background, Kyrgyz features are clearly visible: initial щ — щурт ‘settlement, yurt’, щигит ‘young man’, щит- ‘to reach’; genitive case -дин — ме’рифетдин изи ‘traces of enlightenment’, биз- дин кыргыз ‘our Kyrgyz’; accusative case -ди — хызметди ‘service’, шол йерди ‘this land’, кимди ‘whom’; postposition шекилди ‘like’ (instead of Tatar шикелле) — адем шекилди 'like a person’ (more details below).
The language of the letters of Atake-batyr (1785), biys Akymbek Uludzhabay and Mambet Umetov (1825), and Bayteke Kanaev (mid-19th century) is characterized by a greater preservation of features of the Chagatai language in a blend with features of the Kyrgyz language: селамет-ликлер-ини (accusative case) ‘their health’ (letter of Atake-batyr); бирулмиш алтун медал йолуктуруб алдум ‘I received the gifted gold medal as it should be’ (letter of Akymbek Uludzhabay and Mambet Umetov); иззатлу ва хурматлу ‘dear and respected’ (letter of Bayteke Kanaev).
The languages of the mentioned works undoubtedly belong to the beginnings of literary languages: they possess elaboration (the presence of figurative means), supra-dialectality (the combination of features of dialect languages), and the presence of a linguistic tradition.
Several regional variants of the Kyrgyz literary language are distinguished:
a) on the basis of Chagatai (Kyrgyz letters);
b) on the basis of the Old Kazakh literary language (the poem of Moldokylych);
c) on the basis of the Old Tatar literary language (The History of the Ruler Shabdan by Osmonaly Sydykov).
To this list, we can add a regional variant in the Uzbek language: in 1918-1919, addresses to the people by representatives of the Soviet authorities were printed in southern Kyrgyzstan in the Uzbek language; in northern Kyrgyzstan, the Uzbek language largely fulfilled the role of the written language until 1924 (see, for example, “The Appeal of the Pishpek All-Kyrgyz Democratic Union 'Fukhara', published in 1917 in Pishpek). In Northern Kyrgyzstan, the local population also read newspapers (Kumek, Uchkun, Kedei er-ki, A k, жол, Тилши) and magazines (Cholpon, Ta/ w: saw'iq jaj bolsa (29?) ‘if summer will be cold’.
At the end of words, у is also possible: tiansan ta-ylar-‘inda (20,2) ‘in the mountains of Tian Shan’, uluy oyl’i (257 8) ‘his elder son’, on игиу (30,) ‘ten kinds’.
The nominative case (one of the types) is formed by the affix -din/ din: bu ademdin nehv-sarf Him oqula baslad'i (47,4_,5) ‘they began to learn grammar from this person’; kice kUndiiz atd'in tiismej (40,,) ‘day and night without getting off the horse’, and'in ozatqanlar (415) ‘those who escorted from there’, mund'in evvel (46g) ‘before this’.
Relative adjectives have the affix -1и/-Ш: bahtlu adem (772) ‘happy person’.
In the indicative mood, two forms of the present-future tense are distinguished:
a) present-continuous — uqucilarya ma’r-ifet ha-s'il qiladur (20 7) ‘demonstrates skill to the students’, toqmaq-d'in semal tarafnan otediir (33,2) ‘passes through the northern side of Tokmak’;
b) present-simple or habitual — dastan qil'ip bejan q'ilur (226) ‘while creating dastans, narrates’; tar-ih oquyan- bil'ur (223) ‘who reads history, [that one] knows’.
The imperative is formed in the 3rd person by the affix -sun: Allah 'i Ta’ala toyru jolin'i korsetip iqbal dawlet-ler-in adsun (20.) ‘Allah the Almighty, having shown the true path, may He open them prosperity’; songeyu jadeger qalsun (20,) ‘may it remain the last memory!’
In the desiderative mood -aj'in (1st person singular) and -aj'iq (1st person plural): an'ing nislin ajta-jin (2219 20) ‘what shall I say about this?’; merden qa-lma-j'iq (2220) ‘may we not remain with the merde-nami [forty invisible men]’. A frequently occurring form of the gerund is on -up: hizmet itiip(З93) ‘performing service’. It is worth noting the postposition iizre and the verb ol- ‘to be, to become’.
It is necessary to highlight distinctly Tatar linguistic units and phenomena. At the beginning of words borrowed from Arabic, у (instead of айн): yizzet-hiirmet koriip (41,819) ‘having experienced honor and respect’. Many words according to the norm of the Tatar literary language begin with j: bu kitabni jazd'iq (206) ‘we wrote this book’; on bis j'il (206) ‘fifteen years’; sunung jan'inda (406) ‘at the edge of the water’; jaz'iqsiz (427) ‘sinless’; qiz'il jawl'iq (8115) ‘red scarf’. The same can be said regarding the initial J: Joyaltip Jiberdim (2816) ‘I lost’. In the final position of words, the sonorous w is used: taw tiibiinen ketken (32^) ‘he came out from under the mountain’; adem aldaw (326) ‘deceiving people’; bisew (3617) ‘five’.
The accusative case is formed with the help of the affix -ni/-ni: fani dunja-ni taslap (18) ‘having thrown the transient world’; basqa haliq-ni ЫЩ kerek (2212) ‘it is necessary to know another people’. Words in the form of possession in the 3rd person have -inf-in: bisew tohan-lar-in taw'ip ald'i (849 10) ‘he found five relatives’. The past participle is formed by the affix -qan/-ken, and the present tense by -а/-е + turyan: dtken halq-lar (202) ‘the peoples that flashed by’; bu da atas'i barda turyan Jirge qadem qojd'i (251516) ‘and this one took a step towards the place where his father rushed’.
There is a set of elements of the Kyrgyz language. The initial voiced affricate / is characteristic of the living Kyrgyz language: haziryi jurt ba-sliqlar-ina-ce tart'ip jetkiir-dim (20 ) ‘I brought it to the current leaders of the country’; aulija dip Jalbar'ip (73j) ‘begging and saying: — oh, saint!’; ata-baba-lar-'in Jiirus-turup (227) ‘making fathers and grandfathers visit each other’; Jilqi baqu kuni tiini (43]213) ‘to graze horses day and night’.
Characteristic sound transitions for the Kyrgyz language:
a) s<s (sajla- < *sajla-): sajlangiz-lar dip hal'iq-qa habar qild'i (4012) ‘the news came to the people: — elect yourselves!’
b) -sa-<-sl- (tasda- <*tasla-): taslap ketti Qarabaj (687) ‘he threw [everything] and left Karabay’.
The protasis of sounds i, и, characteristic of the living Kyrgyz language: ilaj'iq (403 4) (< ар. lajiq) ‘suitable’, Urustam (95lg) (< перс. Rustem) and. proper name.
The genitive case is formed by the affix - din/-din: batir sabdan- din iki tiirli suretin hem ozimiz-din resmi-miz-ni qoj'ip (201112) ‘having placed two different portraits of the hero Shabdan and our drawing’, sol iki ademdin bala-lar-idur (916) ‘the children of those two people’.
The dative case is formed by the affixes -ya/-ge: qiz ajtubd'i asan mirza-ya(91]5 ie) ‘the maiden answered Asan Mirza’, ani bizge ajtalar (891314) ‘this is said to us too’.
The accusative case after voiced and sonorants has the feature -dl/ di: tar-ih oqumayan kimdi biliir (2013) ‘who does not know the one who did not read history?’; Orman-hand'i kormek-ke (412 3) ‘to see Orman-khan’.
The nominative case is formed by the affix -dan/-din: qiziqdan q'iz'iqi4417) ‘extremely interesting’; kiinden kiin(45]9_20) ‘day by day’.
The locative case from nouns in the form of possession in the 3rd person has an intermediate p (-nda/-ndi): isiq koldin kun c'iq'is Janubinda (92n) ‘from the eastern side of Issyk-Kul’; narind'in ijinde (435) ‘inside Naryn’.
The impossibility of action is conveyed by the combination of the gerund on -а/-е and the verb al- ‘to take’: Jirge Jitelmez qol berlen (295) ‘with a hand that cannot reach the ground’.
Two forms of the past perfect tense:
a) on -yan/-gen: usbu iki zatdan taralyandur (2 221 22) ‘they multiplied from these two beings’;
b) on -ibdi/ ibdi: kop yizzet-hiirmet koriip qajt'ibd'i(4119) ‘returned, having experienced much honor and respect’.
Characteristic for the Kyrgyz language are the words песеп ‘how many’ (20J; kajtala — ‘to repeat’ (20g); and the postposition sekildi ‘like, as if’ (2110).
From the presented material, it is not difficult to imagine that the combination of elements of the Chagatai and Tatar languages in one text forms the fabric of the Volga-Tatar variant of “Turkic”. Into this fabric, elements of the Kyrgyz language are skillfully woven. As a result, a unified whole emerges - one of the regional variants of the Old Kyrgyz literary language. It was created by the creative act of either Osmonaly Sydykov himself, or Sydykov had some sample of this kind before him and followed it.
In conclusion, it should be noted that it is absolutely necessary to compile a possibly complete list of sources of the old Kyrgyz literary language and provide their description. This will create a foundation for writing the most interesting cultural-linguistic history of the formation of the Kyrgyz literary language.
CONCLUSION
1. Everything written here about the formation and development of the ancient Kyrgyz language does not mean that the work is finished and that there is nothing more to add to it in the future. On the contrary, only the structure of the ancient Kyrgyz language and the general course of its changes up to the modern state are shown. A detailed analysis of historical processes is absolutely necessary.
The material for the older period (ancient Kyrgyz) consists of dialects and varieties of the modern Kyrgyz language, and for the middle period (middle Kyrgyz) - dialects and varieties of the Altai language. There is quite enough material, and it is necessary for the ancient Kyrgyz direction in Kyrgyz studies to gain independent status.
2. It has been shown above that the ancient state of the literary language of the Kyrgyz is heterogeneous: in the pre-national period, there is no unified standard of literary language, which leads to the formation and interaction of several regional variants. Each of them should be analyzed in detail, emphasizing the hierarchy. It is necessary to indicate the social environment, the role of individual events and persons in the formation of regional variants and their integration under appropriate conditions into a single standardized literary language.
An Ancient Manuscript Tradition in Kyrgyzstan
Ancient Kyrgyz Language. Morphology
Ancient Kyrgyz Language. Phonetics
Kyrgyz Language. Part - 1