The study of the first reading by the means of the national musical
language and opera and theatrical tradition of China of the Oriental theme
Turandot at the opera Wei Minglinu «The Chinese Princess» was conducted
with the aim of outlining the specifics of the new figurative role of the
heroine, its mental-psychological peculiarities; considering the
metamorphosis of the Oriental tradition through the «congenital» of the
exotic to the national-authentic. Scientific approaches are taken from the
contextual field of comparative and imagoology, the methodology of which
touches upon the field of studying the problems of mutual cultural
representations of peoples, the assimilation of cultural heritage and images of
a certain ethnic group in the consciousness and art of other nations, in
correspondence with the actual problems of Orientalism in music. Reading
the image of Turandot by a Chinese composer creates an opportunity for a
new interpretative turn in the voluminous space of the existence of this text,
the emergence of new measurements of the indicators of content and its
characteristics. Image Turandot as an original model with the corresponding
geocultural imago in the fabulous poetics of the perceptual field «East as
Exotics and Danger», passing complex path of modification during the 300-
year existence in the adaptation of different cultures, is embodied in means of
national semantics of bright ethnographic-anthropological type. The author
constructs an ethno-form from an Oriental-exotic heroine, demonstrating his
national identity, revealing the typical ethnological features of the whole
people. This allows us to interpret this opera as a national first reading, in
which the generally accepted European model of Oriental travel fantasy
semantics turns into a reasoned, realistic, based on traditional philosophical
foundations, Chinese lyrical drama, in which exotic elements of European
culture appear. The fact of this transcultural diffusion involves scientific
research in the field of dialogue of cultures, encouraging new discoveries
when meeting with the Other, re-evaluating, updating, rebuilding the position
of "My" and "Other" in relation to to generally human and universal.