SUOMALAIS-UGRILAISEN SEURAN TOIMITUKSIA

MEMOIRES DE LA SOCIETE FINNO-OUGRIENNE

* 208 *

CUMUCICA & NOGAICA

G. J. Ramstedt's Kumyk materials

edited and translated
by
EMINE GURSOY-NASKALI
&
G. J. Ramstedts nogajische Materialien
bearbeitet und iibersetzt
von
HARRYHALEN

SUOMALAIS-UGRILAINEN SEURA
HELSINKI 1991
Copyright © 1991 by the Finno-Ugrian Society / Societe Finno-ougrienne /
Finnisch-ugrische Gesellschaft / Suomalais-ugrilainen Seura
Mariankatu 7, SF-OOI70 Helsinki

Computer-typeset and technically edited by Harry Halen

All photographs were taken by G. J. Ramstedt himself in 1904

and are published by the courtesy of the National Board of Antiquities
(from the collection of the Finno-Ugrian Society)

ISBN 951-9403-38-8
ISSN 0355-0230

PunaMusta
Helsinki 1991
CONTENTS / INHALT

CUMUCICA: G. J. RAMSTEDT'S KUMYK MATERIALS

Edited and translated by Emine Gtirsoy-Naskali
6 Preface
15 Reference literature
16 Kumyk tales
51 Kumyk songs
61 Kumyk proverbs
62 Tatar proverbs
67 Kumyk riddles and rhymes
68 Kumyk vocabulary

NOGAICA: G. J. RAMSTEDTS NOGAJISCHE MATERIALIEN

Bearbeitet und ubersetzt von Harry Halen
104 Vorwort
112 Referenzliteratur
114 Nogajische Miirchen
140 Nogajische Lieder: Kosakenlieder
Heuschreckenlied
149 Nogajisches Worterverzeichnis
 CUMUCICA
G. J. Ramstedt's Kumyk materials

Edited and translated

by
Emine Giirsoy-Naskali
PREFACE

Dr. G. J. RAMSTEDT visited Dagestan and studied the Kumyk language in 1904. Having
lived among the Achikulak Nogais in October, he continued his journey to the north-
eastern corner of Northern Caucasia, Tersk Oblast', Khasavyurt District, where he stayed
in the village of Aksai I from November 24th to December 17th.
Ramstedt records his stay among the Kumyks in drafts for letters, dated the 4th and
9th of December, 1904. These drafts, written in Swedish, are in the archives of the
Finno-Ugrian Society together with a very brief note by him on his scientific activities in
Aksai. A lengthier account of Ramstedt's stay in Aksai is contained in his travel
reminiscences, entitled Seitsemiin retkeii itiiiin.2 This account is basically a detailed
version of the drafts, but some pieces of information are found only in the latter, e.g. on
the population of Aksai and speculations on the reason why Kumyk is the linguafranca
of Northern Caucasia. On the other hand, the reminiscences interestingly describe Kumyk
complaints of injustices they were subjected to, the concern of Russian authorities with
suspected infiltration of Finnish political ideas in the region, and Ramstedt's landlord
Bektemirov's household and family. - Certain contradictions between these two sources
shall be pointed out in the footnotes.
The account in the reminiscences is in the following quoted in its entirety:
«From study of the Nogai Tatars I went over to investigate the language of the
Kumyks. Both these Tatar groups are closely related linguistically, but the Kumyks are
agriculturalists and live permanently settled in villages. In general, they have made great
progress. The settlements of the Kumyks lay further south, within the area of the
Caucasus Military Administration.
After my arrival at the city of Temir-Khan-Shura, administrative center for the district
where the Kumyks lived, I naturally proceeded first of all to the district office. Since the
land is under military administration and has commandants of different ranks, who in
general are very sensitive about their standing, you have to have your papers from these
gentlemen in order, if you want to travel about freely and without hindrance. According to
what the commandant of Temir-Khan-Shura maintained, it was impossible to travel to the
Kumyks, because thieves and robbers plagued the highways everywhere. In the Cau-

l The village is described in the article AKcaA (HJlH TaWKH~Y). OnHcaHie COCTaBMHO no .ztaH-
HbIM'h, .ztOCTaBJleHHbIM'h y~HT. UaJlJlarOBbIM'h, HHcneKTOpOM'h Hapo.ztHbIX'h y~HJlHl!l'h TepcKoA
OOJlaCTH, MHTp. MOXHPOM'h. - COOPHHK'h MaTepHaJlOB1> .ztJlJl onHcaHiJI M\CTHOCTeA H nJleMeH'h
KaBKa3a, 16. THtJlHC'h 1893, OT.zt\J1'h 1,30-36.
2 Helsinki 1944 (2nd ed. 1951); translated into English by John R. Krueger: Seven Journeys Eastward
1898-1912. (Publications of the Mongolia Society, Occasional Paper Nr. 9) Bloomington 1978, pp.
118-126. There also exists a Swedish (1961) and a Korean (1983) edition of it.

6
casus, a general disarmament had recently been carried out. All rifles and small arms had
been taken from the people. But since only peaceful people had surrendered their
weapons, whereas disreputable ones had hidden them for all eventualities, the circum-
stances had worsened and in many places the villages had been plundered by robbers.
Northwards of Temir-Khan-Shura, up to the Kumyk territory and along the northern
slopes of the Caucasus, Cossacks had been posted, and watchtowers had been built at
dangerous places at about one-kilometer intervals.
When I visited the commandant for the second time, he was of the opinion that I
could travel only with a Cossack escort and that I would have to pay them some com-
pensation. I could determine the day and hour of departure myself, but at least one full
day in advance, I was to advise him in a sealed letter of the departure time, and add the
money necessary.
I wandered around the marketplace in Temir-Khan-Shura and observed the market
life. I enquired of an Armenian, whom I chanced to converse with, about the Kumyks.
"Of course there are Kumyks here even now," he said, "right over there," and he pointed
to a man with a cart selling things, "he is certainly a Kumyk." When I spoke to the man
indicated, he reported that he came from the village of Aksai,3 one of the main places of
the Kumyks. As soon as he sold his wares he intended to depart and promised to take me
with him. When we had agreed on a price, the matter was taken care of.
I left in the company of this unknown Kumyk with all my baggage in his charge.
Nothing came of the commandant's Cossack escort. We travelled only partway along the
main highway, along which the high watchtowers were visible. The man cursed the
Cossacks, who as he maintained were the worst plunderers. For the most part we rode
through thickets and along difficult by-roads across brooks and fields. 4 Now and then
someone stopped our journey and inquired with interest who I was and what the baggage
contained. My fellow traveller replied that that matter would be cleared up as soon as we
reached our destination. Late in the evening, we arrived at Aksai where all the gates were
already barricaded with booms. We stopped in front of a gate beside a large store, and
when some words were exchanged, we were let into the courtyard.
In front of me appeared a strongly-built man by the name of Bektemirov, the mer-
chant and landlord of the inn. When I asked for a room, he first maintained that there was
nothing available, but finally found, in the back courtyard behind and between the storage
sheds, a little room with a tiny window facing onto a dark alley. I could have that. The
price was one ruble 50 copecks per 24-hours. When I observed that one could get a better
room even in St. Petersburg for that price, Bektemirov snapped, "Well then, go to St.
3 From the drafts: "This is the third place I know with the same name. One Aksai is situated in the
Kalmyk area, the other Aksai is near Rostov. The name Aksai is supposedly of Tatar origin: aq = 'white',
sai = 'shallow (water),. Aksai is even here a river name as well.
This Aksai is quite a big and busy village somewhat like a town. It comprises roughly 2000
courtyards. The people are of Kumyk origin, there are also Mountain Jews and Chechens. Among the
Kumyks there are also many old Persian families called qaiar (= Khajars). Kumyks constitute the great
majority of the population and this place is considered one of the three Kumyk strongholds."
4 From the draft: "The road was so muddy and awful that I have never in my life seen anything like it.
The 55 miles from Mozdok to Prokhladnaya were also muddy indeed, but these 18 miles demanded much
more time and energy of the horses."

7
Petersburg!" I had my baggage brought into the cell anyway and at the same time asked
about the police station or the local commandant. Bektemirov gave me someone to take
me to the commandant.
The commandant was sitting in his office with a glass of tea in front of him and
fiddling with his papers. He inquired what errand had brought me to Aksai. "To collect
sagas and songs." "I can imagine what kind of sagas you mean," said the commandant
crossly. However, my certificates from the Academy of Sciences in St. Petersburg, the
St. Petersburg Imperial Committee for Studies of Asiatic Languages, and other lofty
institutions had a somewhat restraining effect on him. I managed to present the matter in
such a way that the village commandant, a lieutenant, even acknowledged himself as
obliged to help me. "But tell me now," he said, "why don't you people in Finland want to
obey the Emperor?" Are those the Finnish sagas you want to spread about here?" These
words exchanged in the dark of night with the mildly drunk commandant were not
pleasant, but I was lucky to get my passport stamped, after which I departed.
When I came back to my night's lodging Bektemirov stood in the gateway entrance
and asked at once, "Well, did the commandant set the price of the room?" I assured him
that it was not a question of any such thing, and added that the commandant was a shame-
less fellow who had abused and chided me because I was a Finn. "So, you are a Finn.
You don't come from St. Petersburg. I am a Kumyk, with all my heart, a friend of
freedom and honesty, and since you are a Finn, we are naturally friends. You can have
the room for 50 copecks, and if you wish I can show you a much better room tomorrow."
Thus Bektemirov and I became friends.
However, I did not move away from my little cell, although I was offered a room on
the second floor of the shop.5 Bektemirov's families lived in the main building. He had
two or perhaps three of them, which only rich Mohammedans have. Bektemirov often
had visits from similarly strongly-built and authoritative-looking fellows like himself. To
judge from everything, The Kumyks in Aksai had their own vigilante association against
robberies and plunderings. The fact that I was a Finn was a big recommendation for me
with the Kumyks. One Kumyk poet offered me a great quantity of his own poems,
among them political verses and lampoons. Even though the matter did not particularly
interest me, I had to show some sympathetic interest. Bektemirov talked much about the
injustices that the Kumyks were subjected to; for example, having one's land expropriated
without compensation, to be taken over by Russian or German colonists. During odd
moments he used to come to my room to introduce some of his friends to me and he got
me one of his close relatives as servant and language informant. They often served me a
sample of the host families' best food in my room.
One evening, when it had already begun to grow dark in my room, Bektemirov came
on a visit again, this time with a strong and well-armed6 stately Kumyk in his wake.
5 From the draft: "During my first evening here, I was surprised when the village elder arrived to me
and having entered the room drew the cartridges out of his gun (he had two escorts). When leaving, he
loaded the gun again. I had small difficulties in keeping cool, but soon I noticed that after dark a gun is
inevitable and the fact that he unloaded it was courtesy towards me."
6 From the draft: "From the very first moment the Kumyk makes an slightly deterrent impression.

8
The newcomer immediately fell on my neck. Then he turned around and by turns regard-
ed me and then Bektemirov with his eyes wide open, and said, "Well, that isn't the same
man at all!" On his trips to buy cattle in the Nogai Tatar area he had encountered the
student from St. Petersburg, whose research trips I previously mentioned, and in true
Caucasian fashion had become good friends with him. The student, whose name was
Bravin 7 , had received a worked silver-ferruled belt and a splendid dagger from him,
and Bravin had given him in return a watch, a coin purse and a book. When he had heard
about my arrival from Bektemirov, he had at once hastened to seek out his presumed
friend. Meanwhile we sat down and continued our conversation and comments. My host
ordered some tea and something to eat to my room, and I sat there with my back to the
window-wall with a Kumyk on each side. In the course of our conversation the newly-
arrived Kumyk introduced himself more accurately. His name was Azau Beketov, and he
was a Caucasian cattle-buyer, who with his stock and cowboys made regular trips along
the northern slopes of the Caucasus mountains. The cattle were driven alive to the city of
Rostov, and he had more that thirty men in his service as cattle drovers, all to be sure
well-armed. He generously promised both for his part and that of others to collect Kumyk
national literature on my behalf.
Then an unexpected turn of events occurred.
The door was pulled open and in the doorway was an armed man accompanied by
six Cossacks with rifles pointed at us who were sitting at my desk. The newcomer was
the village elder with his escort. They had come at the orders of the commandant to arrest
Azau Beketov. While the Cossacks were pointing their rifles at us, Bektemirov tugged me
by the sleeve and said, "This has nothing to do with you," and shoved me to the side. He
yelled at the village elder. "What's going on here?" The village elder explained, as far as I
remember, somewhat embarrassed, that the commandant had been informed that two
Jewish merchants had been found murdered in a mountain pass where Azau Beketov had
been with his cowboys. He himself or his lads were, according to the information, guilty
of murder. Bektemirov flared up, "Even if you are a backslider among the Kumyks you
ought to know that Azau Beketov has done no such thing!" But Azau Beketov spat and
said, "Am I, an upright Mohammedan and Kumyk, supposed to have murdered two
miserable Jews for the sake of money? Aren't you ashamed of yourself?" Azau Beketov
tossed his belt with revolver and dagger on my table, stood calmly and said, "Well, lead
me away then, you dog." The Cossacks took him and conducted him away. So I got a
little peace in my tiny room again, and time to calm myself.
The next morning a mass of people had gathered outside Bektemirov's shop and it
was almost impossible to get in to the shop or to the counter where I had to make some
small purchases. Later Bektemirov came to my room and informed me that that night he
Every male is in full war armour bearing in front a dagger in his belt and a revolver or pistol behind him,
at the side there is a Cossack sword and hereto usually a Berdan rifle on the back. The whole bearing is
stately and one immediately notices from the speech how immensely proud and sensitive of its honour
this people is. Merchants and ordinary Aksai inhabitants are of course more peaceful, but even they have
their daggers and revolvers which they hold in hand during conversation. Everybody is here constantly on
the alert, because of some reason or another peace is a little uncertain.·
7 Bravin had visited the area a short while earlier and collected material on Kumyk folklore.

9
had sent out a crew, who investigated the scene of the crime more closely, had found
tracks and finally seized two Ossetes, who were on the way to Aksai under heavy guard.
"Azau Beketov will surely get free, no doubt about it," said Bektemirov.
A few days later my host advised me that Azau Beketov was free as a bird again. The
village elder and the commandant were greatly amazed about the uproar Azau Beketov's
arrest had caused among the inhabitants of Aksai. The village vigilantes had grabbed two
Ossetes, whom they maintained were the murderers. On this account Azau Beketov was
exchanged for the two Ossetes. At my question as to whether the interned Ossetes had
really murdered both Jews, Bektemirov answered, "Well, that's what we contend at least,
and it is the Ossetes' affair to take care of themselves. We now only have to be especially
cautious towards all Ossetes. The vigilante crew has been strengthened and we have
reliable men as night watchmen at various spots all the way to Temir-Khan-Shura."
Both Bektemirov, the powerful merchant, who was perhaps one of the best-known
leaders among the Kumyks in the Aksai district, and several of the Kumyks he had
introduced to me, often wanted to discuss political matters. Like the commandant, they
had the peculiar idea that the Finns naturally entertained the same views regarding Russian
statecraft, and that the Finns somehow were even related to them. This same idea about
linguistic relationship I have often encountered in different places in conversation with
people speaking Turkic languages.
I thought, however, that my stay in Aksai under these strained circumstances was not
profitable enough for a calm pursuit of scientific research, for which reason I mentioned
that in the present confused situation I perhaps ought to leave the Caucasus. 8 The com-
mandant sometimes visited me in my room, whereupon he deplored the small size of the
room and its location in the rear courtyard. These visits did not please my landlord at all.
Most hated of all was the poor Kumyk who was acting as village elder and moved about
out of doors only with a Cossack escort.
The circumstance that I was a "doctor", but still not a physician, cast me in a peculiar
light with regards to the Aksai residents. There might have been as many patients as there
could be, but as a doctor of philosophy I once and for all had to refuse to take action on
anything to do with curing people. On the other hand, I gladly consented to take pictures
of people, even though I was not interested in getting paid. Several of those I photogra-
phed demanded a receipt from me, and a few refused to let a picture be taken since I had
not promised them a receipt.
In one of his homes Bektemirov had a young and beautiful daughter, a really out-
standing beauty, who unfortunately suffered from tuberculosis. Bektemirov had me come
in to her room in the women's quarter, where the sick girl lay on a sofa amidst Turkish
cuhions. Her father wanted, before her death, a picture of her as a remembrance for
himself and her mother. Through this I had access to the most holy spots in a rich
Mohammedan's home. In addition I was often invited to my landlord's place, either for
dinner or for supper.
When I was talking about my intention to depart, even my host saw that this would
8 er. a separate note among Ramstedt's papers: "Good relations with the local population and the rather
peaceful political conditions at the time furthered my studies greatly."

10
be the wisest thing, so that I would not get mixed up with arrests and similar spectacles
again. Also, the affair of the Ossetes was not cleared up as yet. My host had talked about
me in various quarters and was proud of his guest in some ways. Among other things, he
introduced me to one of the poets of the district, who had previously been a lecturer in
Turkish at the University of St. Petersburg. 9 Once the latter came with a poem of con-
gratulation for me, when he heard that I had a son, Erdem. He had also composed a song
about me, but since he wasn't satisfied with it, promised to send it to me later. Bek-
temirov likewise promised to collect songs and assemble all the Kumyk literature that
existed in hectographed form or was duplicated in some other form.
My departure from Aksai occurred at nightfall. One of Bektemirov's sons drove me,
and some armed men followed as an escort. Here and there along the road there were
mysterious signalings, guys popped up out of the bushes, delivered brief reports and
again disappeared into the darkness. I didn't really know what kind of roads we were
travelling on, but in any event we fortunately got to the station in Temir-Khan-Shura in
good time before the departure of the north-bound train. It struck me that my "flight" was
very well organized, being protected by my landlord's fatherly care. So I bade farewell to
Aksai and to Temir-Khan-Shura with their commandants and vigilantes of different sorts.
When I related on the train that I had come from Aksai, a man from the Caucasus was
amazed that I had not been plundered to within an inch of my life. "Actually, in that
region all the villages are inhabited by robbers and are almost always in open warfare
against each other or the Russian authorities," he said.
The Kumyk texts that Bektemirov and his friends promised to send, I heard no more
of. 10 This in brief is the report about my research trips in the Caucasus.»
*
In the letter drafts Ramstedt questions why the Kumyk language is widely used as a
linguafranca in all Northern Caucasus despite there being fewer Kumyks compared to
the population of other small groups in the region. His speculations are at best naive and
unacceptable to the present author; he claims that "The Kumyk is considerably friendlier
towards someone who knows his language. A mute foreigner is a defenceless beast."
Ramstedt's collection of Kumyk material consists of 13 tales (of which six were
related by Bektemirov and one by Bektemirov's son), songs, riddles, and folk jingles.
Ramstedt had prepared a large part of his Kumyk texts for typesetting using a slightly
modified transcription system compared to the one he uses in his field notebook. For the
sake of consistency, only his original field notes were used for this edition and only
minor changes and corrections were made. The glossary contains all the words in the text.
Words with more than one phonetic form are grouped under the most frequent form. No
grammatical analysis of the text was attempted since N. K. Dmitriev's work ll covers the
9 The Kumyk poet and scholar Muhammed (MaroMeT) Osmanov (1840-1904), native of Khasavyurt
in Dagestan. At the University of St. Petersburg, he had acted as a teacher of Tatar since 1866 and as a
lecturer since 1869 remaining in memory as an eminent personality.
10 Cr. the statement in his notes: "I also purchased a lithographed collection of Kumyk folklore. In
addition, having arrived home I received a notebook containing modem Kumyk songs."
11 H. K. ZlMHTpHeB, rpaMMaTHXa XYMLlxcxoro Jl3L1xa. MocXBa 1940.

11
topic adequately.
Ramstedt's Kumyk material, though not the first Kumyk collection of its kind, is
certainly among the handful of the earliest Kumyk recorded in writing. The precise nature
of Ramstedt's phonetic transcription further adds to the value of the material because un-
like Kumyk recorded in the Arabic script, here we have the possibility of assessing the
exact phonetic nature of the Kumyk language as spoken at the turn of this century.

12
N. Bektemirov's shop in Aksai village.

Street life in Aksai.

13
Kumyk horseman and spectators in Aksai.

Aksai Kumyk villagers(?).

14
REFERENCE LITERATURE

Abii Sufyan = Abii Sufyan b. al-Qazi Aqay ad-Dagistani, Magmiic ai-as Car al-Cagamiya. Ed. by
Mut,ammed Mlrza Murayof ad-Dagistlini. St. Peterburg 1903.
Baskakov 1958 =H. A. BacKaKoB, All Ta:A:cKH:A: .lt3LIK. MocKBa 1958.
Cobanzade = Cobanzade, Qumuq dili ve edebiyafi tedkilderi 1. Balm 1926.
Daubov =K'LYMYK'LllaHLI aTallap Ce31lepH Ba a:A:TLIBllapLI. MaXa"tlKalla s.a., pp. 133-
157.
Eberhard & Boratav = Wolfram Eberhard und Pertev Naili Boratav, Typen Tiirkischer Volksmarchen.
(Akademie der Wissenschaften und der Literatur. Veroffentlichungen der Orientalischen Kommission,
Bd. V.) Wiesbaden 1953.
Heissig 1963 = Mongolische Volksmarchen. Ubers. und mit einem Nachwort von Walther Heissig. (Die
Miirchen der Weltliteratur). Diisseldorf-KOln 1963.
LOrincz = L. LOrincz, "Die Mangus-Schilderung in der mongolischen Volksliteratur." In: Mongolian
Studies, ed. by Louis Ligeti. (Bibliotheca Orientalis Hungarica XIV). Budapest 1970,309-340.
Mamaev = BaxaYT.l(HH l1MaMYT .l(HHOBH"tI MaMaeB, CLIHallraH Ce31lep Ba a:A:TLIBllap.
MaXa"tlKalla 1972.
Nemeth KSz 12 = lutius Nemeth, "Proben der kumiikischen Volksdichtung". Keleti Szemle 12,
Budapest 1911, pp. 274-308.
Nemeth KSz 13 = lulius Nemeth, "Proben der kumiikischen Volksdichtung". Keleti Szemle 13,
Budapest 1913, pp. 129-173.
Nog. nar. skazki =Hora:A:cKHe HapO.l(HLIe CKa3KH. CocTaBHIl H nepeBell AX<.l(aYT Hora:A:.
MOCK Ba 1979.
Osmanov = [MyxaMMeT'L OCMaHOB'L],Hara:A:cKoe Hap!'"tIie. Dialecte de nahai. C.-
IIenpl5ypr'L 1883, p. 106ff.: KYMLIKcKoe Hap!,"tIie. Dialecte de koumiks. I. IIOCIlOBHYLI
H noroBopKH.
Poppe 1951 = N. Poppe, Khalkha-mongolische Grammatik mit Bibliographie, Sprachproben und Glossar.
(Veroffentlichungen der Orientalischen Kommission I). Wiesbaden 1951.
Potanin II =f. H. IIoTaHHH'L, O"tlepKH ceBepO-3ana.l(Ho:A: MOHrollHH II, MaTepHallLI
sTHorpatH"tIeCKHe. CaHKTneTepl5ypr'L. 1881.
Potanin IV = id. IV, MaTepHallLI STHorpatH"tIeCKHe. CaHKTneTepl5ypr'L. 1883.
Radloff 1= Proben der Volksliteratur der tiirkischen Stlimme Siid-Sibiriens, gesammelt und iibersetzt von
Dr. W. Radloff. I. Theil: Die Dialecte des eigentIichen Altai: der Altaier, Teleuten, Lebed-Tataren,
Schoren und Sojonen. CaHKTneTepl5ypr'L 1866.
Radloff IV = id. IV. Theil: Die Mundarten der Barabiner, Taraer, Toboler und tiimenischen Tataren.
CaHKTneTepl5ypr'L 1872.
Ramstedt II = Nordmongolische Volksdichtung II, gesammelt von G. l. Ramstedt, bearb., iibers. u. hrsg.
von Harry Halen. (Memoires de la Societe Finno-Ougrienne 156). Helsinki 1974.
Rintchen IV = Rintchen, Folklore mongol. Textes khalkha-mongols en transcription IV. (Asiatische
Forschungen 15). Wiesbaden 1965.
Xosin iilger =MOHroll XOIIIHH YllrSp, .ltpHa. [Ed. by] B. CO.l(HOM - f. PHH"tIsHcaM6yy.
(Studia folclorica II,2). Y llaaHl5aaTap 1961.

15
Kumyk tales

1. (Told by Bektemirov)
bir tiJrna-~ut-ta bir nmartqa-~as-ta bolyan, bir daya qM~oiin-na
bolyan; bu ticoijl-de jtir~on, jtir~on bir tataulya joluqqan. tiJrna-~ut
atMyan tatauldan, butlara sanap qalyan. bu ierde turna-~ut olgon.
iimartca-~as ji!ap ji~erap basana uryan. basa sa1Jlpn. 0 jerde
Hmartca -~as-ta ol~on. qal~oi in ..L qacaryan, boina tUstip ol~on.

l.
There was a Crane-foot and an Egg-head and also a Hair-neck. These three walked and
walked and came upon a ditch. Crane-foot lept over the ditch and broke his legs. Crane-
foot died there. Egg-head began to weep and bashed his head; his head cracked. Egg-head
as well died there. Hair-neck screamed "Eeeee!", his neck fell and he died.

2. (Told by Bektemirov)
mena bir xorazam bar ada. so xorazamna men je~e turup boinan
jara et~en. men barap aittam toxter~e: "xorazamna boina jara
bolyan. soyar ne stirtsem sal,! bolur?" dep aittam. dox.tiJr maya aitta:
"xorazna bOinana qozna asan ttiitip salsa1J sal,! bolur" de~ aitta. men
qozna asan ttiitip saldam xorazna boinana.
bir ekI 3imadan xorazamma bOinana qoz terek' ciyap kele. bu
terek' ostip ullu bolyan. terekna tisttine-de minap qoz asai turadam.
qaraiman orgo. bes alta deseqn jer bar xorazna boinana bitcen
terekna tisttine. so jerna tistUnnen b ir qo!an qacap barada. qolam-
mulan urup ji~er~en adam qoianna gottina qolUma k'ayaz ja~asta.
k'ayazna icin acap oxudam: bar sozum jalyan ciqta.

2.
I had a cock. I hitched the cock to a carriage and wounded it in the neck. I went to a
veterinari- an and said: "My cock is wounded in the neck, what should I rub on it so it
will heal?" The veterinarian said to me: "If you crush and put the edible part of a walnut
on the cock's neck it will be cured." I crushed the edible part of a walnut and put it on the
cock's neck.
After a few weeks, a walnut tree appeared on my cock's neck. This tree grew and
became mighty. I sat in the tree and began eating walnuts. I looked up and saw that there

16
was five or six dessiatines' space on the tree which had grown on the cock's neck. On top
of that, a rabbit was running away. I had just hit the bottom of the rabbit with my hand
when a piece of paper got stuck on my hand. I unfolded the piece of paper and read: All I
have said turned out to be a lie.

cr. Nog. nar. skazki p. 167 (the passage «BLlJI Y MeHS: IOr.lla-TO YJleA ...»).

3. (Told by Bektemirov)
qurcaq qatan bolran. muna hail}allara bolran qOl)azaqtan. jolra
tUsup ket~en, bir qoicira jolUqqan. "hei qurcaq qatan, qaida bara-
san? qurcaqtai qUl}urulsun qUl}urai butul) sUl}urulsun." "er izlet
baraman." "mara gelsene!" dep attran qoici jas. "puf at. send imekke
barmatman." munnanna ozup barran bir b;)zal}cira joluqqan. "hei
qurcaq qatan, qatda barasan?" "er izlet baraman." "mara gelsene!"
"geleim" dep aitran qurcaq qatan. "ne asatarsen, ne gidarersen, ne
bulan toqalarsan?" "bizal}na etan asatarman, bizal}na tersane gida-
rermen, b izal} toqalatran tataq-bulan toqalarman." "puf at" dep mu-
na sanna etmet ketgen. annanna ozap barran bir tuarcara joluqqan.
tuarc! aitran: "qurcaq qatan qaida barasan?" "er izlei baraman."
"mara gelsene!" dep attran tuarci. "ne asatarsen" dep, "ne gider-
[er]sen, ne bulan toqalarsan?" "tuarna etan asatarman, tuarna giimiS
gonde gider[er]men, giimis toqalatran taiaq balan toqalarman."
muna-da sanda etmei getgen. ann an ozup barranna j!1qicira jolUq-
qan. "et qurcaq qatan, qatda barasan?" "er izlei baraman." "mara
gelsene!" dep aitgen. "geleim" dep aitgan, "ne asatarsan?" "j!lqi et
asatarman." "ne giderersen?" "j!1qina tersanne polSa etermen." "ne
bulan to~olersen?" "i!lqi tutaran quruq bulan to~olermen." muna-da
sanna etme i getgen. b ir lOl}al)a jolUqqan. "e i qurcaq qatan, qaida
barasan?" "er izlet baraman." "mara gelsene!" "geleim" dep attran,
"ne asatarsan, ne gidar[er]sen, ne bulan to~olersen?" "lol}anna etan
asatarman, lOl}anna tersanne polS' etermen, lOl}an toqalairan taiaq-
bulan toqalarman." muna-da sanda etmei hail}allaran haidap ketken.
barran bar cicranra joluqqan. "hei aq jal}lUqla, aq polSala bi-ratan,
qaida barasan?" dep aitqan. "er izlet baraman" dep aitran. "mara
gelsene!" dep aitqan. "gelarmen" dep aitqan, "ne asatarsan, ne

17
gId~rersen, ne bulan toqalarsan?" "bal asat~rman, darat polsa gId~r­

er men, ispirckeje mamuq cirmap son~ bulan toqalarman." "busa,

men saya geleIm" dep attt~. ha!I),U1ar~n ararp hatdaya tUs bolyanda
hat I)allan~ qurcaq qat~n hatdayan suya. sun~ kir~j inne balc!qqa
qurcaq qat~n bat~l~p bolyan. jol bulan bara;yan atl~lar bol;yan. "het
at!lar, qatda baras~z? x.ann~ q~z~ bat~l~p qalqan!" bular es~tmet
ketgen. birdeg~ atUar
o kelgen. "hei.... atUar, qaida
0....
baras~z aiaqlar~
.....

taq~r toq~r, jui}eller~ saq~r soq~r. qann~ q~z~ bat~l~p qal;yan."

es~tmeL alar toqta;yan. "sunne bir zet so!let toqta;y~z!" dep attqan.
toqta;yallar, tUsgon atlardan. "tart~n~s, men tart~n~s tu;yuI men,
x.ann~ ;y~z~ tart~n~s!"

3.
There was a lady dolly. She had (a herd of) insects for animals. She set out on a journey
and came across a shepherd. "Hey, lady dolly, where are you going? May (you) shrivel
like a doll, may your reed-like legs scatter in the wind!" "I'm out in search of a husband."
"Marry me!" said the shepherd boy. "Phew, I wouldn't marry the like of you." She
passed him by. She came across a calfherd. "Hey, lady dolly, where are you going?"
"I'm out in search of a husband." "Marry me!" "All right," said lady dolly, "(but) what
will you feed me, what will you clothe me with, and what will you beat me with?" "I'll
feed you calf meat, I'll clothe you in calf hide, and I'll beat you with the stick I poke the
calves with." "Phew!" she said and without paying any further attention to him she
walked on. She passed him by. She came across a cowherd. The cowherd said: "Lady
dolly, where are you going?" "I'm out in search of a husband." "Marry me!" said the
cowherd. "What will you feed me, what will you clothe me with, and what will you beat
me with?" "I'll feed you cow's meat, I'll clothe you in water-buffalo hide, and I'll beat
you with the stick I poke the water-buffaloes with." Without paying any further attention
to him either she walked on. When she had passed him by, she came across a keeper of
horses. "Hey, lady dolly, where are you going?" "I'm out in search of a husband."
"Marry me!" he said. "All right," she replied, "(but) what will you feed me?" ''I'll feed
you horse meat." "What will you clothe me with?" "I'll make garments of horse hide for
you." "What will you strike me with?" "I'll strike you with the branch I have when I
watch over the horses." Without paying further attention to him, she walked on. She
came across a mouse. "Hey, lady dolly, where are you going?" "I'm out in search of a
husband." "Marry me!" "All right," she replied, "what will you feed me, what will you
clothe me with, and what will you strike me with?" "I'll feed you mouse flesh, I'll make

18
garments of mouse skin for you, and I'll beat you with the stick I beat the mice with."
Without paying any further attention to him, she drove her animals and went on. On the
way, she came across a rat. "Hey noble lady, with a white scarf and a white robe, where
are you going?" he said. "I'm out in search of a husband," she replied. "Marry me!" he
said. "I will," she replied, "(but) what will you feed me, what will you clothe me with,
and what will you beat me with?" "I'll feed you honey, I'll clothe you in silk robes, I'll tie
cotton-wool to a match-stick and I'll beat you with that." "In that case, I will marry you,"
she said. (Before) she drove her animals to the stable lady dolly took her animals to the
waterside at noontime. When she entered the water lady dolly sank in the mud. There
were horsemen riding along the road. "Hey, horsemen, where are you going? The khan's
daughter has sunk (in the mud)." They did not hear her and they went on their way. Once
again horsemen came. "Hey, horsemen, where are you going, (your horses') hooves
(sounding) clip-clop, (your horses') bridle (sounding) jingle-jangle? The khan's daughter
has sunk (in the mud)." They did not hear (her, but) they stopped. "Stop here (for a
while, I have) something to say!" she said. (So) they stopped (and) dismounted their
horses. "Pull me out, I cannot pull myself out, pull out the khan's daughter! "12

4. hetse betse ala derwds (ToldbyBektemirov'sson)

ara inner bolran. ala derwiS hajill bolran. bdr keren ala derwds
aracra barran. Ine tapran arac ar~an~ usttine at~p qO!ran. aractan
kelgen, aracn~ qotar~p b rtgende Inend izlegen. bdr qart anas~ bol-
ran. anas~ korgon: "ne izle!sen, ala derwiS?" dep a!tqan. "bdr Ine
tapran eddm. arac ar~an~ usttine salran eddm, son~ izle!men" dep
a!tqan. anas~ a!tqan: "ha! ha!ill, munna qo!n~l)a tSantSrp qo!ma!mu-
san?" ala derw!s aitqan: "enne tapsam tsantsarman."
barran bdr dar~ keren sol) tapran bdr x~ndia1. jal)r~ qaptal~
bolran. sOl) qaptaln~l) qo!n~na tsantSran, barran u! une. anas~ kar-
gon: "mun~, ha! ha!ill, xrndialn~ beldl)e taqma!musal)?" ala derwrs
a!tqan: "enne barranda beldme tararman." barran aracra. bdr
gucuk tapran. gucugnd beldne taqqan. sol) u!une barran. anas~ a!t-
12 If tart~n~s = tart~l)~z / tart~;y~z. For the final part of this tale I have recorded in 1987 in
Istanbul a different version from Izzet Kantemir, a retired professor of medicine, whose parents had come
from Aksai to Istanbul in 1902. He was born shortly after the family had emigrated and learned some
Kumyk from his mother. He remembered only the following part of the tale which corresponds to the
conclusion of Ramstedt's version: "hej bara;yan atlMar, xanna iijiine barasaz, xal)l)a salarn
aita;yaz, xal)l)a iijiinde sacal)l)a saila~ alayan qatana saiar poqqa batala~ qalda de~
aita;yaz." ("Hey you galloping riders, go to the khan's palace and give my greetings to the khan, tell the
rat in the khan's palace that his wife whom he took in marriage in great esteem has sunk in cow
manure.")

19
qan: "hai haiiIi., guci.ign~ artal]a salap 'rna, rna' dep qacirap gelmeI-
muselJ, jarta micard~ ber~p." sOlJ ala derwiS aracra barran. bir
balta tap ran. 'rna, mal' dep qacrrran, jarta micar~ taslap, balta gel-
megen. baltana jer~nne qojap kelgen. aitran anasana: "bir balta
tapran ed~m. qacrrdam, qacrrdam - kelmed~. jarta micar~ tasladam
- kelmed~."
b ir keren aralara totra barran. sol] derw is utde qalran. ana sa
aitran: "balam, men~ arqamma jala sO et~p qui!"' SOl] bu ala derwrs
qainar sO et~p anasan olturtran, et cirararanra. sOl] bu qainar sOna
basannan qutran. anasa olturran jerde qatap qalran. barran ala
derwiS toira. aralara aitran: "nett~l], ala derwiS?" dep. "netelm?
totra geld~m. a~aina k~r~nd~rgen ed~m, a~ai kulep qatap qalran.
netSe-de so!1eme(" aralara oilasran: "sw bizin ana~rzn~ olturgen-
d~r." aralara utune barran. "sen-ci bizin ana~izn~ olturep qoiran-
san!" "men-ci olturmegenmen" dep aitta, "'issI sO qui!' dep attta,
men quidam. ozu kulep qalda, mara barap." sol] aralara muna
olttirmege suigon. sol] muna qualaran.
b arran, b ir terekn~ usttine ala derw is m~l]gen. sol] m unnanna
tusup qarasa bir xanna ulana bir eckln~ sOra alap kelgen. ala der-
wis barran. muna jarana urup xrndzal-bulan 0 jasna basan tusur-
gon, eckini -de soiap basan ttisurgon. bu jasna sO jaradara batmaqqa
gI!r~p qoiran. eckini -de gi:!rgen; jasna basan eckije salran, eckin~

basan jasra salran. qaitap ala derwiS barran uiune. "xanna jasana
olturgotie knp aqca bere~iz!" dep qadarran xanna jaltsilara. sol] ala
derwiS aitran: "men olturgommen" dep aitran. xan aitran: "sen
olturgonmusen?" dep aitran. "sizin jasarazna ecki basa barmada?"
dep aitta. sol] xan muna qualap ji~ergen. sol) barran uiune, aralara
m unaq ualaran.
bir esrkn~ boinana-da goterep barran araclaqqa. bir ullu terek-
n~ usttine m!l)gen. bir qazarlar gelgen terekn~ tu~une. asran pilal},

aqca sanap turaran bolran. usteg~ ala derwiS usteg~ esikn~ ji~er~p
qoiran. esik ttiskon bir qazarna basana. bular qacran: "aHa bizge tas
salda!" dep. ala derwis tusup ca~ap barran uiune. aitran aralarana:
"bir qazarlar bar ed~, aqca sanap turaran." aralara tez tez barran

20
anna. a;yalar~ aqca;ya ja~~sa. ala derwis pilav;ya jaw~sa. bar;yan bu-
lar uiune. bai bol;yan bular.
sat~p b ir n;ywz al;yan. jasa;yan. jasa;yan. bular jarl~ bol;yan. so1]
uceude a;ya-inIler eki aran etken. eki-de a;yas~ ja1]~ arallar etken. ala
derwiS n;ywzn;} OZU tura;yan eski arann~ jarast~r~p qoi;yan. "bu n;ywz
qais~ bizn;} aran~~Tz;ya kirse. son~ki d;}r n;ywz!" x.aida;yan n;ywzn;}
bular. baia;y~ OZl! tur;yan eski ara1]a girgen. bu n;ywz ala derwiSniki
bol;yan. bu n;ywzn;}de al~p bar;yan a;yacl~qqa. n;ywzn;} baila;yan emen
terekke. ala derwiS ait;yan terekke: "n;ywz alamusan?" dep ait;yan. ala
derwiS: "alaman" dep ait;yan. "qacan berersen aqcas~n?" "bir dzima-
dan berermen." "n;ywzn;} bailaima terekke?" ala derwiS OZU ait;yan:
"baWl!" d;}p. ala derwiS bar;yan uiune. a;yalar~ sora;yan: "n;ywzn;} net-
t;}1]?" ala derwiS ait;yan: "n;ywzn;} satt~m" dep ait;yan. "kimge satt~1]?"

dep. "emen terekke satt~m." "hiiiill. emen terek sU!1ep bolamu?" dep
aitqan. ala derwis aitqan: "bola" dep. "hiili bu-dzumii bitse. baraman
aqcam~ alma;ya." dzima-da bit;}p bar;yan terekke. qarasa n;ywz joq.
"assalamu aleikum, emen terek" dep aitt~. "va aleikum salam. ala
derwis." "q~z~l n;ywzn;} et;} sem;}zm;}?" dep ala derwiS ait;yan. "se-
m;}z" dep. "aqcam~ qacan berersen?" dep. ala derwiS OZU ait;yan:
"gelegen dzima berermen" dep. "tar~q tu;yul. hiili ber!" "bermeimen!"
dep ait;yan ozu. ala derwiS ait;yan: "nege bermeisen?" dep. "sen-ci
aitt~1]: 'bir dzimadan berermen' dep." ala derwiS ait;yan: "ber!" dep.
"bermeimen!" dep OZU ait;yan. bir gici terekn;} al~p emen terekn;}
tovelegen: "ber men;} aqcamm~!" dep. japraqlar~ togulep aqca
bol;yan. mundan sanap bes ttimenn;} al;yan. qal;yann~ qoi~p kelgen.
a;yalar~ ait;yan: "qaida aqca1]?" dep. gorsetgen a;yalar~na: "mun~ bes
tumen!" dep. "da;y~da knp bard~. men almad~m." a;yalar~ bar;yan
mun~ bulan, al;yan aqcan~ bular. qait~p kelgen bular u!une. ba!
bo1i:ip o1]up osken bular.

4. The good-for-nothing Ala Dervish.

There were elder and younger brothers. Ala Dervish was a simpleton. On one occasion
Ala Dervish went to chop wood. He found a needle, threw the needle on the firewood cart
and came back from chopping wood. When he had finished unloading the firewood he

21
searched for the needle. He had an old mother. His mother saw him and said: "What are
you looking for, Ala Dervish?" "I found a needle and put it on the firewood cart, I'm
looking for that," he replied. His mother said: "Oh (you) simpleton, why didn't you
fasten it on your collar?" Ala Dervish said: "If! (ever) find one again, I'll do so."
On another occasion he went and found a dagger. He had a new coat. He fastened it
on the collar of his coat (and) went home. His mother saw (it): "Oh (you) simpleton, why
didn't you fasten the dagger to your waist?" Ala Dervish replied: "When I go out I'll
fasten it to my waist." He went to chop wood. He found a puppy. He put the puppy in
his waist and went home. His mother said: "Oh (you) simpleton), why didn't you give
the puppy half a maize cake and call it saying 'Come here, come here!' and come (home)
bringing it along?" Then Ala Dervish went to chop wood. He found an axe, beckoned it
saying 'Come here, come here!' and threw half a maize cake. The axe didn't come. He
left the axe where it was and returned. He said to his mother: "I found an axe. I called and
called (but) it didn't come, I threw half a morsel of food, it (still) didn't come."
On one occasion his elder brothers went to a wedding. Dervish stayed at home. His
mother said: "My child, warm up some water and pour it over my back!" So Ala Dervish
boiled water, seated his mother in a wash tub and poured the boiling water over her head.
His mother hardened and died on the spot where she sat. Ala Dervish went to the
wedding. His elder brothers said: "What have you done, Ala Dervish?" "What do you
think? I came to the wedding. I was giving the old woman a bath, the old woman laughed
and hardened up. She doesn't speak much." His elder brothers thought: "He has killed
our mother." His elder brothers went home. "It's you who killed our mother!" "It's not
me who killed her," he said, "she asked me to pour hot water and so I did. She froze into
a smile looking at me." His elder brothers wanted to kill him and chased after him.
Ala Dervish went and sat in a tree. Then he came down and when he looked about he
saw that a khan's son had brought a goat to the waterside. Ala Dervish went and struck
him at his side and cut off the youth's head with a dagger. He killed the goat as well and
cut off its head. He put the youth in the bog by the waterside putting the goat in (there) as
well. He fixed the youth's head on the goat and the goat's head on the youth. (Then) Ala
Dervish returned and went home. The khan's men went about announcing: "We'll give a
lot of money for the killer of the khan's son!" Thereupon Ala Dervish said: "I have killed
him!" The khan said: "Have you killed him?" He said: "Did your son have a goat head?"
Thereupon the khan drove him away. Then he went home and his elder brothers chased
him away.
He lifted a door on to his shoulder and went to the woods. He climbed up a big tree.
A party of Kajars came under the tree. They hung a pot of pilau (to cook) and were
counting money. Ala Dervish who (was) above let go of the door which was (also)
above. The door fell on the head of one of the Kajars. They ran away saying: "God sent

22
stone upon us!" Ala Dervish came down and went home in a hurry. He said to his elder
brothers: "There was a party of Kajars and they were counting money." His elder
brothers quickly went there. The elder brothers grabbed the money and Ala Dervish the
pilau. (Then) they went home. They became rich.
They bought an ox. They lived on (but then) they became poor. Then the three
brothers built two stables. (In fact) his two elder brothers built new stables. Ala Dervish
thought it fit to put the ox in the old stable where he himself was staying. "Whosesoever
stable the ox should (choose) to enter, the ox shall be his!" They goaded the ox. It entered
the old stable where it had been earlier. The ox became Ala Dervish's. He took the ox,
went to the woods and tied the ox to an oak tree. Ala Dervish asked the tree: "Would you
buy an ox?" "I would," Ala Dervish replied. "When would you pay for it?" "I'll pay in a
week." "Shall I tie the ox to the tree?" Ala Dervish himself replied: "Yes, do!" Ala
Dervish went home. His elder brothers asked: "What did you do with the ox?" Ala
Dervish replied: "I sold the ox." They asked: "To whom did you sell it?" "I sold it to an
oak tree." "(You) simpleton, how can an oak tree speak?" they said. Ala Dervish replied:
"It can, just you wait till after this Friday, I'll go to get my money." After Friday, he went
to the tree. He looked around (but) the ox was not to be seen. "Greetings to you, oak
tree!" he said. "Greetings to you too, Ala Dervish!" "Was the meat of the red ox fleshy?"
he asked. Ala Dervish replied: "It was fleshy." "When are you going to give my money?"
he asked. Ala Dervish replied himself: "I'll give it next Friday." "(Come on,) that's not
necessary, give it now!" "I won't give it," he replied himself. Ala Dervish said: "Why
won't you give it? It was you who said 'I'll pay after a week'. Give it (now)!" "I won't!"
he himself replied. He took a small stick and beat the oak tree: "Give me my money!" he
said. The leaves (of the oak) fell down and turned into money. He counted five tumans
out and took them. He left the rest behind and came (home). His elder brothers said:
"Where is your money?" He showed (it) to his elder brothers: "Here it is, five tumans!
There was still a lot more (but) 1 didn't take it," he said. His elder brothers went together
with him and they took the money. (Then) they returned home. They became rich and
prospered.

Cf. Eberhard & Boratav Type 324 (Der Dumme und die Rauber).

5. (Told by a young boy in Aksai)

bir gisin<) UC ulana bolyan, biri kwl~a! bolyan. atasa ol~enne: "seker-
den san salarsaz'" de~en. us-te ulana gez<)klet<)p "saqlarsaz'" degen
ulallaranii. cil) ullusa saqlayan, xart tap bir zat xapyan. daya-da
uflayan, daya-da xapyan. sol) ortandzasa baryan, daya-da xapyan.

23
turup qarayan: b ir zatta joq. sal] kwl~ai baryan. xart t~p b ir zat
xapyan. "ji~er, kwl~aL bir gwn ta~~lman, quiruyumnan twkte al~p

ji~er!" de~en. dag~-da xapyan: "ji~er, bir gwnwg<} ta~~lman!" dep,

"quiruyumnan twkte al~p ji~er!" dep. day~-da xapyan: "ji~er, quiru-
yumnan twkta al~p!"

sal]: "xann~ y~z~n jar~sya sala!" dep getgen ayalar~ qarama. sal]
kwl~ai cirkit<}p ji~ergen twkn<}. sal] bir jaraiyan qara at bolyan qara
opraqlar bulan. alan~ giiip kwl~ai baryan jar~sya. Xalq capma
urul]anna kwl~ai c!cma urul]an. ca~~p a!1an~p-ta kel~en day~-da
c!ca kwl~ai. C!C~p si!<}p urup qamcus~n at~na. 0 sahat de~ence xann~
q~z~n alyan. day~-da ketken, on~-da al~p ketken salyan b ir uigo,
at~n-da, y~z~n-da.

day~-da ayalar getgen: ''Xann~ y~z~ jar~sya sala!" dep. day~-da

twkn<} cirkit<}p ji~er~en: ay at kel~en. ay atya-da min<}p jar~sya

baryan. Xalq capma urul]anna kwl~ai c!cma urul]an. C!C~p-ta bit<}p,

sii<}p-ta bit<}p haidap ji~er~en at~n. SO!] g~zn~ alyan. al~p ket~en, SO

at1an~ jan~na y~zn~-da salyan.

day~-da ay alar xann~ y~zn~ jar~sya ketken, kwl~ai ayalar~
ketken sal] cirkit<}p day~-da ji~er~en twkn<}. bir at kel~en, tor at. tor
atya min<}p haidap ji~er~en. Xalq capma urul]anna kwl~ai c!cma
urul]an. C!C~p[ -tal si i<}p-te b i t<}p haidap j i~er~en atn~. 0 sahat
de~ence y~zn~ al~p uiune yaitt~. sal] ay alar yaitt~. ullu y~zn~ ullu
ayasMta ber~en, ortanc!s!na ortanc!s~n ber~en, cil] gicis<}n ozune
qoiyan. sal] UllU atn~ ul!' ayas~na ber~en, ortanc! atn~ ortanc!sana
ber~en, cil] gicis<}n ozune qal~p ol]u~ ost<}.

5.
A man had three sons, one of them was an idler. When their father was dying he said:
"Erect me a tombstone of sugar!" He made (his) three sons line up and said to them:
"You'll guard it!" The eldest of them took guard. Crunch! and something took a bite.
Once again it groaned and once again it took a bite. Then the middle one went and once
again it took a bite. He stood and looked around, but there was nothing. Then the idler
went out. Crunch! and something took a bite. "Let me go, idler, one day I'll appear, take
a feather from my tail and let me go!" Once again it took a bite and said: "Let me go, one
day I'll appear, take a feather from my tail and let me go!" Once again it took a bite (and

24
said): "Let me go, take a feather from my tail and let me go!"
Then his elder brothers said that the khan's daughter is put up for prize at the races,
and went to watch. Then the idler singed (one of) the feathers. Then a becoming black
horse materialized together with black clothes. The idler put them on and went to the
races. When the crowd whipped (their horses to make them) gallop, the idler whipped his
horse (to go) to defecate. (The others) galloped off and returned, the idler was still
defecating. He defecated and urinated, and slashed his horse with his whip. That very
minute, he took the khan's daughter and moreover he went and carried her off as well. He
put the girl as well as the horse in his house.
Once again the elder brothers went out saying that (another) daughter of the khan is
put up for prize at the races. Once again he singed (one of) the feathers. A white horse
appeared. He mounted the white horse and went to the races. When the crowd whipped
(their horses to make them) gallop, the idler whipped (his horse to go) to defecate.
(When) he had finished defecating and urinating, he drove his horse forward and took the
girl. He carried her away. He put the girl together with the horse.
Once again the elder brothers went to the races for a daughter of the khan. The idler's
elder brothers went, then once again he singed a feather. A horse appeared, a chestnut
one. He mounted the chestnut horse and drove it forwards. When the crowd were
whipping (their horses to make them) gallop, the idler whipped (his horse to go) to
defecate. When he had finished defecating and urinating, he drove (his) horse. That very
minute he took the girl and returned home. Then the elder brothers returned. He gave the
eldest girl to his eldest brother. To the middle one he gave the middle one. The youngest
one he kept for himself. Then he gave the biggest horse to his eldest brother, the middle
horse to the middle one, the smallest one remained for him and he prospered.

6. (Told by Bektemirov)
b ir klUl~at bolyan. kwlgo ajaqlar~nna suyuP turayan bolyan. b ir
zamannan SOl) gelgen buyar bir ttilkw. attyan buyar: "men saya
xann~ q~z~n al~p bereIm" nep attyan. "xann~ q~z~ maya gelemd?"

dep attyan kwl~at. "geldr, nege gelmesdn?" nep attyan ttilkw. bir
zamannan SOl) baryan ttilkw poqloqlaya. izlegen. bir eki Satd tapyan
ttilkti. bar~p xal)l)a attyan: "aqea oleejen sa~~I)I)~ ber!" dep attyan.
xan bergen buyar. ttilko sundp eltken mun~ kwl~apaya. bu ekI
Satdn~ sa~~n~ ja~sar jer ine t~y~P qotyan. b ir ek I tic qwn-ne

bitgennen sol) eltken sa~~n~. "sen ne gee qoid~1) sa~~n~!" "aqea oleei
eddk" dep attyan. bergen sa~~n~ xal)l)a. qarasa ekI Said t~yat~p
turayan bolyan. ttilko getdp barayan bolyan. q~eir~p xan aityan: "l}a

25
ttilko, munna ge1-<~i!" dep aitran. tOlko aitran: "ne deisen mara?"
dep aitran. "munna ekI Sai,H]l)a qoiap barasan" dep aitran. "hat,
0i0l) jaraimasan!" dep aitran ttilko, "solai ekI sailer tolap tura" dep
aitran, "bizde." tOlkO quirurunna sillep ketken kUll~aina jarana.
so1) sonnan-na cirap getgen ttilkO. izlejen, izlejen, bir gicinow
gUlmis gesek tapran. barran xanna jarana: "gUlmiS olcejen sa~al)l)a
ber daga!" dep aitran. xan gUlmiS olcejen sa~asan bergen. sa~asan

eltap barran kUll~aina jarana. bir ekewnna qoiap sa~asan eltken

x a l)1)a: "ne uzaq qoida1) sen sa~anna!" dep aitran. sa~ara gUlmiS
gesejin qastarap qoiran. bir zamannan SOl) qararan sa~ara, kicinow
gUlmiS tapran. tOlkUlr" qacjrran: "gicinol!l gUlmiSna unutup qoiran-
sen" dep ai tran. "he i 0i 01) jaraimasan, b izde-ci ne cara-da gUlm is
gesek bar" de~ aitran. barran tUllkO kUll~aina jarana. turran,
turran, aitran tUllkO kUll~aira: "men xanna sa~asan alap olcejenne
gicinow gUlmiS kesek salran adam. mara tamasa bolUp aitta:
'gUlmiSUl1)l)a qoiap barasan' nep aitta. 'hat, Oi0l) jaraimasan!' dep
aittam. 'bizde-ci tolap tura' dep aittam."
tUllkO oramra cirap izlejen, izlejen, bir gicinow altan gesek
tapran. xa1)l)a barran. "altan olcejen sa~al)l)a ber!" dep aitran. xan
bergen altan olcejen sa~asan. geltargen kUll~aHra] xanna altan
olcejen sa~asan. b ir eki gUln qoiap eltken xanna sa~asan. altananna
qastarran sa~ara. bergen xal)l)a sa~asan: "ma" dep aitap. qararan
x an , k"rgon altan gesekna. tUllkUlje ai tran: "altanal)l)a qoiap
barasan" nep aitran. "bizde-ci tolap tura olai altailar" dep aitran
ttilk 0.
bir zamannan sol) tOlkO barran xal)l)a. "qazal)l)a kUll~aira
bersene!" dep aitran. xan aitran: "nece-de, jaxsa bolur!" dep aitran.
x an qazan bergen kUll~aira. gelgen tiilkO kUll~aina jarana: "men
x anna qazan tilegen adam" dep aitran. xan bir necara ar~alara mal
jUlkletap qazan-na minnarap ulanna-da minnarap bir ar~ara. tUllkUl
ciqqan bar ar~alana aldana. joluqqan bir tuarcjra tUllkUl. aitran
tUllkUl: "sen 'sO tuar ki mniki dar?' dep sorasa, aitarsan 'kUll~ainaki'
dep. aitmasa[l)] sena basal)l)a alar alar." tUllkUl bara bara, joluqqan
bir jaiqacira. '''[bu] jaiqa kimniki dIr?' dep sorasa, 'kUll~ainaki' dep

26
a!tarsan." munnan-na ozap bara bara, joluqqan bir Blep turayan
adamlaya. "'bu kimna Br dar?' dep aitsa, 'kUll~ainaki dar' [dep]
aitarsaz" dep aityan, '''aitmassayaz sizrn basayazna alar' dep aityan."
munnan-na ozap baryanna alta downa qoia bolyan. alamatsaz
kop zat bolyan. aityan qoiciya: "'qoi kimnrki dir?' dep aitsa,
'kUll~ainiki drr' dep aitarsan" degen, "aitmasal] sena basal]l]a alar"
degen. munnan-na ozap baryan. bir qalalaya barsa, icinne bolyan
alta dow. bu tUllkUl aityan: "so gelegen adamlana goremasrz?" dep
aityan, "solar sizrn olturme gele!" dep aityan. bular aityan tUllkUlgO:
"biz qaida grreiik?" dep aityan. "qaida girezej adagaz? ge~enna

tti~une girejrz!" dep aityan. bular ge~enna tu~une girgen. tUllkUl

qapalana-da acap, u!1ena[-de] xappa xazrr etken. bir zamannan sol]
gelejenne jolda joluqqan bular gelan alap gelegeller joluqqan bir
tuarciya: ''t"la tuarci, tuar krmnrki drr?" dep aityan. "bu tuar kUll~ai­
naki" dep aityan. annan-na ozap gelejenne bir jalqaciya joluqqan:
"lJa jalqaci, jalqa kimnrki?" de~ aityan. "kUll~ainaki." "a116haL nece-de
k"p aken" dep aityan, "kUll~aina jpqasa." munnan ozap barayanna
bir qOiciya joluqqan. "qoi kimniki?" "bu qoi kUll~ainaki" de~ aityan.
haidap baryan. tUllkUl turayan az~arya. tUllkUl bulana giiirgen
u!1eje. sol] b ir toi etken jaraiyan kuide. sol] xalq-ta getap jasayan
tUllkUl-de kUll~ai-de, kUll~aina qatana, bular ucew-de jasayan. bir
zamannan tUllkUl suigon kUll~aina-da qatanna-da sanamaya. b ir gUln
tUllkUl alJruyan, eki uc gUln alJruyan. tUllkUl cicaqlayan, eki gUln
cicaqlayan, uc gUln cicaqlayan. qatana aityan kUll~aiya: "birde jasap
bolmaiman, uigo cicaclai" dI. kUll~ai aityan: "quiruyunnan-na tutup
tasla terezeden!" nejen. tUllkUl aityan: "toqta, men saya ettarejen
gorarsen!" nejen kUll~aiya. tUllkUl baryan alta downa jayana, aityan:
"sizrn uiuguzde" dejen, "bir adam-da joq" degen, "kUll~ai-da, qatana-
da" degen. "so ekew-de bar sizrn uiuguzde" dep aityan. baryan tUllkUl
aldana-da tusup dowlena. qarayan: kUll~ai bolyan, cil]k-te ordegI
uide qarap turayan bolyan. dowler aityan: "sen bizrn allatsal], jerge
urup jarar~az!" degen. "lJa tUllkUl" degen kUll~aL "bir tollap geltare-
sen maya!" dejen. dowler tUllkUlna jerge urup para para etap qacyan.

27
6.
There was an idler. He had thrust his feet in the lake. After a while a fox came to him.
(The fox) said to him: "Let me give you the khan's daughter for a bride." "Would the
khan's daughter marry me?" said the idler. "(Of course), she would! Why wouldn't she?"
said the fox. After a while the fox went to the dunghills. He searched about (and) found a
ten-copeck coin. He went to the khan and said: "Give me your scale for weighing
money!" The khan gave it to him. The fox was glad and took it to the idler's place. He
lodged the ten-copeck coin in a qack in the scale. After a couple of days he returned the
scale. "How late you are in returning the scale!" "We were weighing money," (the fox)
replied and gave the khan the scale. He looked and what should he see but a ten-copeck
coin stuck (there). The fox was leaving (when) the khan called out and said: "Hey, fox,
come here!" The fox said: "Did you say something to me?" "You've left behind a ten-
copeck coin of yours," he replied. "May you live in peace!" said the fox, "There are
plenty of such ten-copeck coins at our place." The fox waved his tail and went to the
idler.
Then the fox set off from there, too. It searched and looked about and found a tiny
piece of silver. He went to the khan and said: "This time give me your scale for weighing
silver!" The khan gave his scale for weighing silver. (The fox) took his scale to the
idler's. He kept it a few days and then returned the scale to the khan. "What a long time
you kept away the scale!" said (the khan). (The fox) had squeezed the piece of silver into
the scale. After a while, (the khan) looked at the scale and found a tiny piece of silver. He
called out to the fox and said: "You've forgotten a small piece of silver." "May you live in
peace! At home, we have so many pieces of silver." The fox went to the idler's. The fox
waited a while and then said to the idler: "I took the khan's scale and placed a small piece
of silver in the scale. He looked at me in surprise and said: 'You've left behind a piece of
your silver.' And I said: 'May you live in peace! We have plenty at home.'''
The fox went out, he searched and looked about and found a tiny piece of gold. He
went to the khan and said: "Give me your scale for weighing gold!" The khan gave his
scale for weighing gold. (The fox) brought the scale for weighing gold to the idler's. He
kept it (there) a couple of days and then returned the khan's scale - as for the gold, he
squeezed it into the scale. He gave the khan his scale. "Here you are," he said. The khan
looked and saw the piece of gold. He said to the fox: "You have left behind a piece of
your gold!" "At home, we have plenty of gold of that kind," said the fox.
After some time the fox went to the khan and said: "Give your daughter in marriage
to the idler!" The khan said: "How excellent that would be!" (So) the khan gave away his
daughter in marriage to the idler. The fox came to the idler and said: "I have requested for
the hand of the khan's daughter." The khan had many carriages loaded with goods, and
he placed his daughter and the youth into a carriage each. The fox set out ahead of all the

28
carriages. The fox came across a shepherd. The fox said: "If you are asked whose herd
this is, you shall say that it belongs to the idler. If you don't say so, you shall lose your
head!" The fox walked on and came across a herdsman tending horse. "If somebody asks
you whose horse herd this is, you shall say that it belongs to the idler!" (fhe fox) passed
him by too, walked on and came across a toiling man. He said: "If somebody asks you
whose work this is, you shall say that it is the idler's. If you don't say so, he'll have your
head!"
Having passed him by too, there were six giants with sheep. There were endless
numbers (of them). (fhe fox) said to the shepherd: "If somebody asks you whose these
sheep are, you shall say that they belong to the idler. If you don't say so, he'll have your
head!" Having passed him by too, (the fox) walked on. He searched the castle where the
six giants lived. The fox said: "Do you see those men who are approaching? They are
coming to kill you!" (The giants) said to the fox: "Where shall we hide?" "Where were
you intending to hide? Hide under a pile of straw!" he said. (So) they hid under a pile of
straw. (Then) the fox opened the doors and prepared the house from top to bottom. After
a while as they were approaching on the road they - those who were bringing the bride
- met a shepherd and said: "Hey, shepherd, whose herd is this?" "This herd belongs to
the idler," he replied. When they had passed him, they came across a herdsman tending
horses. "Hey, you herdsman of horses, whose horse herd is this?" they asked. "It
belongs to the idler." "My God, how numerous is the idler's horse herd!" they said.
When they had passed him by too, they met a shepherd. "Whose sheep are these?"
"These sheep belong to the idler," he replied.
They walked on. The fox was standing in the courtyard. The fox showed them into
the house. Then he held a wedding in befitting grandeur. Then the people went away and
lived happily and so did the fox, the idler, and the idler's wife - all three. After a while
the fox wanted to test the idler as well as his wife. One day the fox became ill, he was ill
for a couple of days. The fox defecated (about the place), he defecated (about the place)
for two days, he defecated (about the place} for three days. The idler's wife said (to the
idler): "I cannot live (with this going on), he is defecating about the house!" The idler
replied: "Pick him up by the tail and throw him out the window!" The fox said to the idler:
"Wait and you'll see what I'll do to you!" The fox went to the six giants and said: "There
is nobody home, there is Gust) the idler and his wife, those two are in your home." They
went along, the fox leading the way for the giants. They looked: It was the idler who was
watching from the topmost room. The giants said: "If you fool us we'll smash you to the
ground and split you up!" "Oh fox," said the idler, "you are bringing me a furcoat!" The
giants smashed the fox to the ground, tore him to pieces and ran away.

Cf. Potanin 11, 171-171 Boroltaj-ku; Potanin IV, 379-383 Baj Boroldaj (Notes, pp. 898-899), 501-502

29
Hubogaj Hujnyk; Heissig 1963, 154-158 Boroldsoi, der Nackte; Radloff IV, 358-363 Salamja, der
Herrscher (cf. also Radloff 1,271-277); Baskakov 1958,96-99 Oksiis - Sirota; Nog. nar. skazki No. 9
(CHPOTa H ./lHca); Xosin iilger 47-48 Argae sar iineg; Poppe 1951, 142-144 iindeseni boro xu; Rintchen
IV, 141-143 Yntsin Boroldoe; L5rincz 324-325, 331; Ramstedt 11,103-104 Der Junge Saldal) Boroldze
und das Fuchsjunge.

7. (Told by Bektemirov)
b ir xan bol;yan. sona b ir ;yatana bol;yan. sona ;yatana aila bol;yan
xanna nu;yorunnen. bir zamannan SOl) jas tap;yan xanna ;yatana. bu
jasna xanna nu;yora eltap a;yaslaqqa tasla;yan. bir zamannan SOl)
jasna Hlai;yanan esitken arslal)-;yaplan, balasa olgon. arslal)-;yaplan
gorgon bu jasna. bu jas;ya sutun icirap saqla;yan arslan-;yaplan. bu
jas bes a1t~ jO;ya bolup tura;yanna ozuna atas~ xann~ nugora gel~en

a;yac;ya. b ir cu~uq al~p xanna nu;yoran toqalap j i~er~en.

bir zamannan bu jas bar;yan ozlena uiune. bu jasn~ qaral)a ui;yo
sal~p qoi;yan. bar;yan xan bu jasn~ ja;y~nii. xan soileI-di, bu jas
soilemeI-di. "sen nege soilemeisen?" dep ait;yan xan. xan ji~er~en

ozunu jas~n. "sen nege soilemeisen?" dep ait;yan xann~ jas~. "giimis
soilei-me?" dep ait;yan bu jas. ait;yan xanna ulan~: "o-cu ma;ya aitt~:

'giimiS soileime?'" de~ aitta, xal)lJa. xan mun~ c!;yart~p ;yaralJ~ uiden
azga Gigo geltarda muna. bu jas;ya at taqqan "abdurrazaq" dep.
bir gwn bu;yar bar Gilerane ac;yacan ber~en bu;yar. bu acma;ya
basla;yan uilena, basannan aia;y~na ciqqinca ;yarama;ya. aca;yanna
u!1ena ait;yan: "cil)k-te arta;y~ uina acmassan!" dep ait;yan. "bireilla
uilena ac;ya baia;ya acmassan" de~en ui~er jetiSken bu. bu uina ac-
;yan bu. acsa, jetta dOl,!lna qazardasana surata bol;yan. bu ulan a13iip
H;yalap cal;yan. bu turup es ta~ap ait;yan: "men jetta dOl,!lna qazarda-
s~n alma baraman" dep aitcan xal)l)a. "atamna i!1qas~nnan ma;ya bir .
at geltarIz!" dep ait;yan. atasa dal);ya bara;yan aiyaran geltargen
bu;yar. abdurrazaq milJlJen bu;yar: belan sannar;yan. artta gele~en
bir kice@ at bol;yan. "son~ geltarap jer sala;yaz!" dep aitcan. celtarap
jer sal;yan bu at;ya. abdurrazaq-ta abdarriizi t-te mil)IJen bular atla-
;ya. getgen bular, jetta dOl,!lno qazardasan alma;ya. bar;yan bir
qalabulal)l)a aZbar;ya. te~er~en abdurrazaq qapana acalma;yan.
baia;y~ q~rcin atan ataltcan abdurrazaq baran~ iiri ja;yanii ciqqan.
qap~na to;yasan taidarap ~ir~en abdurriizit. ~irip bar;yan bular bir

30
uigo, bir q~z ciqqan bulan~ ald~na. "xos geldiyiz, nettiyiz siz?" "biz
jetta dOlJ,lna q~zardas~n alma bara~~z" dep aitGan.
bir zamannan sOIJ OZU bir qar~s, saqal~ eki yar~s: "bu kim-nir
mena azbar~ma ucyan yus-da ttismei-da, mena az~ar~ma gelap
ttis~on?" abdurrazaq aitGan: "sen ne bek q~c~rasan! sennen qorqa-
yallar joq!" dep aitGan. urup ozu bir qar~sn~, saqal~ bir yar~sn~

bas~n tusurgon.
annan-na ciy~p ~et~en. baryan bir qalalaya jetiS~en. q~c~ryan

dOlJ,lleje: "hei biler, qonaq alam[uls~z?" dep aitGan. dOlJ,llena birisi

aitGan: "tiimiikwlwk!" dep, birisi: "c!sl~q!" dep aitGan, hiirisi bir zatn~

aitGan bulaya. "ciy~y~z!" dep aitGan abdurrazaq. ciqqan, dUlJ,llena

cilJ-te gicisa. mun~ bular ilap qoiyan terekke. bir day~s~ ciqqan
mun~-de il~en. altal}n-na il~en bu dOlJ,llena. sOIJ qalyan cilJ-te ullus~.

ci y~P ai tGan: "allahi sen, tile i men sulan~ j i~ersen! sen suigon zatn~

eter~ez!" dep aitGan. bu dOlJ,llena jay~nna yalyan abdurriisit abdur-

razaq q~d~ra get~en. dOlJ,ller ab durriisitna toqalama sui yon. b ir ek i
uryan abdurriisitke dOlJ,ller. qicir~p ji~er~en abdurrazaq, jetta-de
dolJ,l uiune dort-te miiSune t~y~l~p qalyan. gelap abdurrazaq aitGan
abdurriisitke: "saya urdu-ma bular?" de~ aityan. abdurriisit aitGan:
"urmad~" dep. abdurrazaq aitGan dOlJ,lle~e: "jettayaz-de jetta faiton
etayaz!" de~ aitGan. jetta-de dolJ,l jetta faiton etken. "jetteillywz-de
jetta-de faitolJlJa je~ali~iz!" de~ aityan. jettew-de jetta-de faitolJlJa
je~il~en. bir faitolJlJa jetta-de dOlJ,lna q~zardas~-da abdurrazaq-ta
milJlJen. bireill faitolJlJa iibdurriisit jalJlJ~z milJlJen. uiiine ketap bara-
yanna OZU b ir yar~s, saqal~ eka yar~sn~ q~zardas~n minnar~en
iibdurriisit bulan. baryan bular, uiiine. bar~p alt~ gece a1t~ gwn toi
etap OIJIJUP osmei alar qals~n, olJlJup osup biz yalaiiq!

7.
There was a khan. He had a wife. His wife was pregnant by his servant. After a while,
the khan's wife gave birth to the child. The khan's servant took this child and abandoned
it in the forest. Some time later, a lion, whose cubs were dead, heard the child cry. The
lion took care of the child. The lion suckled the child on her milk and protected it. When
the child reached the age of five or six, his own father, the khan's servant, came to chop

31
wood. (The child) took up a stick and beat the khan's servant.
After some time this youth went to his own house. They put the youth in a dark
room. The khan went to the youth. The khan spoke (but) the youth did not. "Why don't
you speak?" asked the khan. The khan sent his own son (to him). "Why don't you
speak?" asked the khan's son. "Does a water-buffalo speak?" asked the youth. The
khan's son reported to the khan: "He said to me: 'Does a water-buffalo speak?'" The khan
took him out of the dark room and brought him to another house. He gave the youth the
name Abdurrazzaq (i.e. "Servant of the Giver of the Daily Bread").
One day, he gave him the keys of all the rooms. (Abdurrazzaq) began to open the
rooms and look them from top to bottom. As he unlocked the rooms, it was said: "Don't
open the last room!" As he was opening the other rooms, he reached the room he was told
a short while earlier not to open. He unlocked this room (too). What should he see there
but a portrait of the seven giants' sister. The young man moaned in pain and fainted.
(When) he regained consciousness he said to the khan: "I am going to get the seven
giants' sister. Bring me a horse from my father's horse herd!" His father brought him his
(own) stallion which he rode to battle on. Abdurrazzaq mounted it (but) he broke its back.
Last of all there was a small horse. He said: "Bring (me) that one and saddle it!" (So) they
brought and saddled that horse. Both Abdurrazzaq and Abdurrashid mounted their
horses. They went to fetch the seven giants' sister. They got to a castle, to the courtyard.
Abdurrazzaq knocked on the door (but) it didn't open. Abdurrazzaq spurred his
previously mentioned scabby horse forward (and) crossed right to the opposite side.
Abdurrashid twisted the knob of the door and went in. They entered a house (and) a girl
appeared before them: "Welcome, what are you here for?" "We are out to fetch the sister
of the seven giants," they replied.
After a while a (man) one span tall with a beard two spans long (said to them): "Who
is this who has landed in my courtyard where not even flying birds (can) land?" Abdur-
razzaq replied: "How loud you shout! Nobody is afraid of you!" He struck and cut off the
head of the (man) one-span tall with the two-span beard.
They left the place. They went on and got to a castle. They called out to the giants
and said: "Hey, gentlemen, do you receive guests?" One of the giants said: "(If you give)
money for tobacco!" Another one said: "Shashlik!" Each one said something to them.
"Come out!" said Abdurrazzaq. The youngest of the giants came out. They hooked him
up on a tree. Another one of them came out and they hooked him up too. They hooked up
all six of the giants. The eldest one remained last of all. He came out and said: "For God's
sake, I beg you let them go! We'll do whatever you wish!" Abdurrashid stayed with the
giants and Abdurrazzaq went for a stroll. The giants plotted to beat up Abdurrashid. The
giants hit Abdurrashid a couple of times. (Then) Abdurrazzaq yelled and the seven giants
cowered in the four corners of the house. Abdurrazzaq came and asked Abdurrashid: "Did

32
they hit you?" Abdurrashid replied: "They didn't." Abdurrazzaq said to the giants: "All
seven of you, make a phaeton each!" All seven giants made a phaeton each. "And all
seven of you hitch yourselves to (one of) the seven phaetons!" And all seven of them
hitched themselves each to (one of) the seven phaetons. The seven giants' sister and
Abdurrazzaq sat in one phaeton. Abdurrashid sat alone in another phaeton. As they were
going home (Abdurrazzaq) seated the sister of the (man) one span tall with the two-span
beard together with Abdurrashid. They arrived at their home. Having got there, they held
a wedding for six days and six nights (but) may they not prosper, let us prosper (instead)!

8. (Told by Sharnshid Osmanov)

bir xann;) UC ulan;) bolran. xan olgen. ekr 0rlUZ bolran. 0 i)rlUzlena
binn ell}asra soiran. SOl) UC ulan;)na bir 0rlUZ qalran. bir 0rlUzna 0

olar pa!1ap bolmaran. SOl) b ir atI;) jetap bararan bolran. SOl) atl;)r a
q;)c!rran alar: '"bu i)rlUzna bizge pailap ber!'" dep aitran. sol) ait- 0

ran: '"UClUrlUZ uc jal)l);) aran etaraz!'" dep aitcan. ekr-de ullu ar as ;)

jal)r;) aran etken. gici inrsi abdal bolran. bu i)rlUzna eski jataran
aran;)n sMap qoiran. '"qais;) aral)l)a girse, i)rlUZ an;)ki dir" dep aitran.
abdaln;) aran;)na girgen i)rlUZ. abdal: '"i)rlUZ menrki!"' dep capran.
i)rlUzna bu al;)p ketken. "qarrara sataman'" dep aitran. eltken qar-
rara. sOl) bar;)p aitran '"qarra!'" dep. qarra-da '"qaq!'" dep aitr an .
'"i)rlUZ alamusan?'" de~ aittI. dar;)da qarra '"qaq!'" de~ aittI. abdal
0rlUzna ba!1ap qoiran bir terekke. qaitran uiune.
aitran aras;)na: '"satt;)m qarrara. aqcas;)n er ten berezek'" dep
aitran. erten abdal barran. i)rlUzna boruler asap bitqrgen bolran.
an;) qarra coqup turaran bolran. abdal aitran: '"qarra!'" dep. '"qaq!'"
dep aitran. '"q;)zM i)rlUzna eta tatIa-ma-da?"' '"qaq!'" dep aittI, qarra.
'"OZlUl) asad;)mma bann-ne?'" '"qaq!'" de~ aittI qarra. '"nena qaraiIm?'"
dep aitti, '"terekna qaraiim-mu?'" dep. '"qaq!'" de~ aittI qarra. qar;)p
j i~ergen eda. sol) alt;)n aqca togolap gelda. abdal sanap toruz
tumenna aId;). bard~ uiune. aitt~ aralar~na: '"i)rlUzna aqcas~n ald~m'"

nep aitran. aralar;) aitran: '"bizje-de ber dar~!'" dap. abdal aitran:
'" men alran jerde kop bar'" dep. aralar ar~a-da talep barran aqca
almara. ar~alara jlUklep aqca geltargen. abdaUnaJ ji~ergen, xann;)
alt;)n olcejen sa~;)s;)n bersan [depl. sol) abdalra ai tran aralar;):
'"art;)l)nan giSi gelmeje qoimarai-san'" nep aitran. art~nnan xann~

33
jas~ gelgen, jay~nna nillynra-de bulan. abdal aityan: "gelmejiz!" dep.
"poq asama!" dep alar aityan. abdal aityan dag~-da: "gelmejiz!" dep.
day~-da alar aityan: "poq asama!" dep aityan. abdal 0 zaman alan~

bas~n gesgen.
sOIJ baryan ayalar~na. ayalar aityan: "art~lJnan gisi gelda-ma?"
dep aityan. abdal aityan: "xann~ jas~ gele" dep, "an~ bas~n gestam"
dep aityan. ayalar~ sonna xanna jasan~ basana eckina basan salyan,
nownrana bas~na qoin~ bas~n salyan. bir zamannan xan aityan:
"ulan~n o1tlirgonna bilejelJlJe knp aqca beremen" dep. abdal aityan:
"men o1tlirdam" nep. "jas~lJlJ~ basa ecki bas-mu-ada, nownralJlJa
bas~ qoi bas-mu-ada?" dep aityan. xan aityan: "knp poq asama!" dep
ayar. sOIJ xan ana qualap ji~ergen.

8.
A khan had three sons. The khan died. There were two oxen. They slaughtered one of the
oxen for the funeral ceremony meal. Then one ox was left for the three sons. They
couldn't share a single ox. One day a horseman came by. They called to the horseman:
"Divide this ox for us!" So he replied: "You three, build three new stables!" The two elder
brothers built new stables. The youngest brother was a simpleton. He (just) plastered the
stable where the ox had stayed before. "The ox shall belong to one whose stable the ox
chooses to enter!" said (the horseman). The ox entered the simpleton's stable. The sim-
pleton exclaimed: "The ox is mine!" and lept up and down. He took the ox and went
away. "I'll sell it to a crow," he thought. He took it to a crow. Then he said: "Crow!" and
the crow replied: "Caw!" He asked: "Will you buy an ox?" Once again the crow said
"Caw!" The simpleton tied the ox to a tree and returned home.
He said to his elder brothers: "I sold (the ox) to a crow. He is going to pay for it in
the morning." The following morning the simpleton went (there). Wolves had eaten up
the ox and the crow was pecking at it. The simpleton said: "Crow!" The crow replied:
"Caw!" "Was the meat of the red ox tasty?" "Caw!" said the crow. "Did you eat all of it?"
"Caw!" replied the crow. "What shall 1 strike?" (the simpleton) asked, "Shall 1 strike the
tree?" "Caw!"13 said the crow. He struck it and gold coins came pouring down. The
simpleton counted nine tumans and took them. He went home. He said to his elder
brothers: "I got the money for the ox." His elder brothers said: "Give us some, too!" The
simpleton said: "There is a lot (more) at the place where 1 took it from." The elder
brothers called a carriage and went to fetch money. They loaded the carriage and brought
13 There is a pun on the word qaq 'caw!' which also means 'strike!', 'hit!'

34
the money. They sent the simpleton to (get) the khan to give his scale for weighing gold.
Then his elder brothers said to the simpleton: "You are not to let anyone follow you!" The
khan's son, together with his servant by his side, followed him. The simpleton said:
"Don't come!" They replied: "Stop talking shit!" The simpleton said once more: "Don't
come!" Once again they replied: "Stop talking shit!" Then the simpleton cut their heads
off.
Thereupon he went to his elder brothers. The elder brothers asked: "Did anyone
follow you?" The simpleton replied: "The khan's son followed me (but) I cut his head
off." His elder brothers then fixed the head of a goat in (the place of) the head of the
khan's son, and the head of a sheep in (the place of) his servant's head. After a while the
khan announced: "I shall give a lot of money to whomever who knows (the man) who
killed (my) son." The simpleton said: "I killed him! Was your son's head a goat head and
was his servant's head a sheep head?" The khan said to him: "Stop talking utter shit!"
Then the khan chased him away.

Cf. Eberhard & Boratav Type 323 (Der k1uge und der dumme Bruder).

9. (Told by Abdulvahhab)
jaksaida bir isa degen bol;yan. ana bir ata bol;yan. jal}ru bulan. SO
atna jMqa;ya j i~er;yen. b ir ek ~ aidan sOIJ xal}ar ~el~en isa;ya jMqac!-
lardan: "bir gel<:lp i:iz ;yara;yai-d<:l. atana arqasana xarbuzlar bitgen"
dep. 0 zamanna isa bar;yan jpqa;ya. barsa ziil<:lm ek ~ xarbuz atana
arqasannan bir bir jananii sallanap tura. 0 xarbuzla;ya adamlar bek
tamasalaq et<:lp qara!1ar. sora!1ar isa;ya: "bu qaidan ciqqan. bu necik
bol;yan zat?" tep. 01 zaman isa aitta: "l}allah" dI. "bu atna jal}run bar
ed<:l" dI. "men suna uide saqlai ed<:lm jal}run 3U;Yup ba;yap. so zaman-
na a~zarda al}nai ed<:l. so b iz asap tasla;yan xar~uz uruqlardan b ins~
girip ;yal;yan jal}runa icine. sonnan bol;yan bu xar~uzlar" dep aitta dI.
so zamanna: "jiiriipe biSgen-m<:l eken bu Xarbuzlar?" sonnii julqup
alap b ins~n bergen ji!qaci al}tekke. so jerde geS<:lp asa;yallar; xar~uz

b iS~en bol;yan.

9.
In Aksai there was a man called Isa. He had a horse with a sore (on its back). He sent this
horse to be pastured. After a month or two news came to Isa from the herdsman saying:
"We wish he would come and see for his own eyes: watermelons have grown on the back
of his horse." Thereupon Isa went to where the herd was. When he got there what should

35
he see! Two enormous watermelons were swaying on either side from the back of his
horse. The men looked at the watermelons with great amazement. They asked Isa: "Where
did these come from, what sort of a thing is this?" Then Isa said: "Well, this horse had a
sore (on its back). I was keeping it at home when the sore appeared. Then it used to roll
about on its back in the courtyard. One pip from the watermelons we have eaten and
thrown away has entered and stayed inside the sore. That is where those watermelons
have come from." Then (he said): "My God, I wonder whether those watermelons are
ripe?" Then the herdsman cut them off and gave one to Autek. Then and there they cut
them open and ate them; the watermelons were (indeed) ripe.

10. (fold by BeIctemirov)

bir zamanna bir gisi bolyan. son~ bir ulan~, bir y~z~, bir yat~n~

bolyan. bu gisi qat~n~n-nii, ulan~n-nii al~p hiizya baryan. q~z~n b ir

mOllaya qoi~p getgen. "so q~z~nn~ oxutma-da oxutarsan, saqlama-
da saqlarsan, men gelgence hiiziden!" dep qopp getgen bu mOllaya.
soc) bu q~zya bu molla juuq bolma sugen. bu qazdii qot mayan
juuq bolma. bu q~zn~ atas~ gelgenne ald~na ciqqan bu molla. soc):
"b u sena q~z~C) b ir jaman qahlla zat bolyan" dep ai tqan q~zn~

atas~nii bu. atas~ acU1an~p buyar ulan~n ji~ergen: "q~zn~ ayasl~qqa

eltap sot TP qan~na golejin bulyap keltar!" dep attyan. baryan bu

ulan q~zardas~nn~ jan~nii. "xos geldaC), amai~m!" dep aityan q~z. bu
q~zya aityan ulaC)-qardas~: "jtirti mena bulan, ataC)~ jay~nii elteme!"
bu q~z baryan mun~ bulan. barsa bir ayasl~qqa eltken. soc) mun~

golejin cecIP alyan, uryan tti~egin bir 3aC)l)a. bu q~zn~ golejin bulyap
qaC)C)a, eltken bu golekna atas~nii. "olttirdam q~zardas~mm~" dep
ai tyan.
bu ayasl~qta bu y~z jetta HI jasayan. bir zamannan sol) xann~

ulan~ hall q~d~ra c!qqan. bu y~z turayan bolyan, bir jarn~ tesik etap
sonna turayan bolyan. bulan~ itiera haplayan bu tesikke bay~p;

aityan xann~ ulan~: "bu tesikte bir zet bar" de~ aitqan. ttisgon bir
ntigora, qarayan tesikke: bir adam bolyan. aityan: "adam-mu-san,
3in-mti-sen?" de~ aityan. "3innen allah saqlas~n, adam-man" dep
aityan. "busa, sen adam busaC), C!q sen bu tesikten!" "men C!y!P
bolmaiman, men tiSteipa-man, tisttimne golejim joq" de~ aityan.
xann~ ulan~ ji~ergen bir at1~s~n tiitine, opraqlar almaya. keltargen

36
opraqlana, at;yan tesiknd icind, gIjen opraqlana cjqqan bulana-da
gIjip. bu ;yazna eltken xanna aZ~ardna. xan saqla;yan muna bir ekr ai·
xanna ulana silgon bu ;yazna. "bu ;yazna ma;ya almasal) olezekmen!"
dep aitqan atasana. bu xan aitqan ulasana: "netesen, bu bir 3in-nir!
men sara ozgo arill qaz alarman" de~ ait;yan. "joq, men muna alma-
sam olezekmen!" de~ ait;yan xanna ulana. bu ;yazna alap toi etken.
bu;yar ge~dn q!i;yan. muna qatana ekd jas-da tap;yan.
bir gwn bu ;yatana pasman bol;yan. sol) kirip kel~en muna erd,
aitqan: "sen ne~e pasman bolasan?" de~ aitqan. "men ne~e pasman
bolmaiam? send eSdl)e geleme, mend atam anam ulal);yardasam joq"
tep, "men gorme suemen, atamma anamma ulal);yardasamma. busa
jaxsa bolur!" de~ ait;yan. "men bek silemen, send atal) anal) ulal)ar-
dasal) bolmaqlaqna!"
bir gwn muna tacal)ka;ya mdnndrdp knp as~er-de bulan qatanna
ja;yanna bir nogor-de. bu xatanna ekd jasa bol;yan. getgen bular
qazna jtirtana. bular gece bir jerde toqta;yanlar, a;yaslaqna aldana.
SOl) askerler catarlaran qur;yallar. bu qatanna jal)az qur;yallar. bu
nogor bar;yan qatana ja;yana. "sen mend juuq et!" de~ aitqan. bir
da;ya keren ait;yan. "etmeimen!" de~ aitqan qatan. "bir jasal)l)a
soiazaqman!" de~ aitqan ntigor, "juuq et sen mend sa;ya!" "etmei-
men!" dep aitqan qatan. bir jasan soi;yan. "bir da;ya jasal)l)a-da soia-
zaqman!" de~ aitqan, "sen mend juuq et!" tep ait;yan. "bir te etmen"
de~ aitqan. bireQ;i.d jasan soi;yan. "sen mend juuq etmesel), send-de
soiazaqman!" de~ aitqan. "soisal) soiarsan-na, bir mend qar;ya cjqma
qoi!" de~ ait;yan. muna qar;ya ci;yar;yan.
bu getgen sil)gep a;yaslaqqa. bara bara, bir tiigo jetdsken. bar;yan
tiind icine. barsa, bir qart qatan bar dL muna bir ulana bol;yan. bes
alta gwn bu qatan munna tur;yan. bu qatanna ulana burar juuq
bolma suigon. bu juuq ettdrmei qacap getgen a;yaslaqtan. cjqsa, bir
jurt gortine. so jtirt;ya bar;yan, bu qaz. barsa, bir koptirge barap
jaz;yan k'a;yaz artanna muna jaz;yan. oztind erdnd ata all xan bolran.
sona ticun jaz;yan bu k'a;yazna all xal)l)a jetgdrdn. bar;yan bir oram
bulan, erkek opraqlar gijip ait;yan: "jalcj alan!" de~ aitqan. 0 qazna
atasa bol;yan: "men alaman" degen. bu qaz b ilgen oztind atasa eken

37
deL atas~ oztin~ q~z~n ekennep bilmegen, ulanca gijilJgen. mun~

atas~ aitqan: "sen ne ~azarasan?" de~ aitqan. "men at saqlaiman"

de~ aitqan. oztine ulalJ;yardas~n saqlap tur;yan. bir zamannan sOIJ bu
q~z aitqan atas~na: "men~ bir xa~ar~m bar-d~ sa;ya aitma;ya." "busa
jaxs~ bolur!" de~ aitqan xozain~. "sen bu jurtta;y~ pelenci at~ bulalJ-
IJ~ mollan~ gelt~rersen!" dep ai t;yan. "pelenci jurtta;y~ alI xann~

gelt~rersen!" de~ aitqan. "0 xann~ ntigor~n-ne gelt~rersen!" de~ ait-

qan. "pelenci a;yasl~qta b ir qart qat~nn~ b ir jas~ bar, son~ gelt~rer­

sen!" de~ aitqan. "sulan~ talJla turup bir~s~ gwn gelt~rersen barin-
ne!" bu ca;yar~p gelt~rgen bulan~.

- "bir jurtta bir gisi xat~n~n-na ulan~n-na al~p hazI;ya bar;yan

bol;yan. sonna mOlla;ya qoi~p ketken q~z~n. molla mun~ stiigon, bu-
;yar jl1uq ett~rmeL qac~p ketgen qardaslar~na." molla aitqan: "esikke
baradzaq ~dim." mun~ ji~ermei;yen "al}lJa cic!" t~p aitqan.
- "ulan q~zardas~n~ elt~p a;yasl~qqa tasla;yan bol;yan. sonna b ir
3ann~ i!;yip golej~n qalJlJa bul;yap eltken atas~na. bir xann~ ulan~

sonnan opraqlard~ gelt~r~p oztine al;yan son~. bir zamannan son~

qat~n~ tiitine bara;yanna eki jas~n al~p bara;yanna gece jolda qal;yan
bular. xann~ ntil}or~ aitqan: "sen men~ jl1uq et!" de~ aitqan. so jerde
jl1uq etmejenne bir jas~n soi;yan. bir da;yada aitqan: "jl1uq et!" tep.
jl1uq etmegen. b ireill jas~nna soi;yan. artta bolma;yanna so ;yat~n

qac~p get~p a;yasl~qqa silJlJ~p getken." ntigor aitqan: "esikke baraza;y

ed~m" dep aitqan. "barmassan" de~ aitqan. al}na cic;yan.
- "so q~z bar;yan qart qat~nn~ tii tine, sona ulan~ jl1uq bolma
stiigon, bu jl1uq etmegen. qacap getgen munnan-na, bar;yan bir
jurtqa. barsa so ;yaz solana aita;yan bol;yan." so ;y~z goter~p ji~ergen

borkun, tOl}olep getken caclar~. "so ;y~z mem-men" de~ aitqan. mol-
lan~ atn~ quiru;yuna bailap olttirgon. ntigorn~ ine bulan cancip
olttirgon. qart qatanna ulanan qaztarap basap olttirgon. alI xan 0

qart kiSije kijill bol;yan. olJup ostip qal;yan.

10.
Once upon a time there was a man. He had a son, a daughter, and a wife. This man took
his wife and his son and went on the pilgrimage. He left his daughter in the care of a

38
mullah. He said: "If you would teach my daughter to read when it comes to teaching and
protect her when it comes to protecting until I return from the pilgrimage!" and he left her
in the mullah' scare.
Then the mullah got it into his head to have it off with this girl, (but) the girl didn't
allow him to have it off. When the girl's father returned the mullah met him and said to
the girl's father: "This daughter of yours has become something of a vile prostitute." Her
father became angry and sent his son to her saying: "Take the girl to the forest, kill her,
smear her blouse with her blood and bring (it to me)!" The boy went to meet his sister.
"Welcome, brother!" said the girl. Her brother said to the girl: "Come with me, I'll take
you to your father!" The girl went with him. But he took her to a forest. Then he
unbuttoned her blouse and took it. (Then) he fired his gun at an animal. He smeared the
girl's blouse with blood and took this blouse to his father. "I killed my sister," he said.
The girl lived in the forest for seven years. After some time the khan's son went on a
hunting trip. The girl was staying there. She had made a hole in a hillside and was staying
there. Their dogs looked in the direction of this hole and barked. The khan's son said:
"There is something in this hole." One of his servants came down (his horse and) looked
at the hole: There was a human being (there). He asked: "Are you a human or a djinni?"
"May God protect (us) from the djinn, I'm a human," she replied. "In that case, if you are
a human being, come out of this hole!" "I cannot come out, I'm a female and I don't have
a blouse on me," she replied. The khan's son sent one of his horsemen to his home to
fetch clothes. He brought the clothes and threw them into the hole. She put the clothes on
and came out wearing them. (The khan's son) took the girl to the khan's palace. The khan
took care of her for a month or two. The khan's son was in love with the girl. "If you
don't give her to me in marriage, I shall die!" he said to his father. The khan said to his
son: "What will you do (with her), she is a djinni! I shall give another beautiful girl to you
in marriage." "No, if I don't marry her, I shall die!" said the khan's son. (So) he took the
girl in matrimony, gave a wedding and made her his legal wife. His wife gave birth to
two children.
One day his wife was feeling sad. Then her husband came in and asked: "Why are
you feeling sad?" "Why shouldn't I be sad? Do you imagine that I don't have a father,
mother, and brother? I would like to see my father, mother, and brother. This would be
wonderful!" she said. "I am very pleased that you have a father, mother, and brother."
One day he put her in a gun carriage together with many soldiers and a servant by his
wife. The woman had two children. They headed towards the girl's home. At night they
stopped at a place on the edget of a forest. Then the soldiers pitched their tents. They
pitched the woman's tent on its own. The servant went to the woman's side and said: "Let
me have you!" (Then) he asked for it once again. "I won't!" replied the woman. "I shall
kill one of your children!" said the servant, "Let me have you!" "I won't!" replied the

39
woman. (So) he killed one of her children. "I shall kill your other child too," he said, "Let
me have you!" "I won't on any account!" she replied. He killed the other one of her chil-
dren. "If you don't let me have you I shall kill you too!" he said. "If you are going to kill
you'll kill, (that's up to you, but) let me go out just for once," she said. He let her go out.
She went stealthily into the forest. She walked and walked and finally she came to a
house. She went into the house. There was an old woman (there). She had a son. The
woman (of our story) stayed there for five or six days. The (old) woman's son desired
her carnally (but) she didn't let him come close. She ran out of the forest. When she came
out (of the forest) she saw some dwellings. The girl went towards those dwellings. (On
the way) she carne to a bridge and wrote on a piece of paper that her husband's name was
Ali Khan. She wrote this piece of paper so that they should take it to Ali Khan. (Then)
she walked along a street wearing men's clothing and calling out: "Anyone to hire a
hand!" The (man) who was that girl's father said: "I'll hire you." The girl knew that he
was her own father (but) her father didn't know that she was his own daughter (because)
she was dressed like a boy. Her father said: "What can you do?" "I take care of horses,"
she replied. She kept herself away from her brother all along. After some time the girl
said to her father: "I have some news to tell you." "That's excellent!" said her employer.
"You shall bring the mullah with such-and-such a name from this neighbourhood!" she
said. "You shall bring Ali Khan from such-and-such a settlement!" she added. "And you
shall bring that khan's servant as well!" she continued. "In such-and-such a forest an old
woman has a son. You shall bring him!" she said. "You shall bring them all by the day
after tomorrow!" He invited them and had them come.
- "A man from a certain neighbourhood had taken along his wife and his son and
had gone to perform the pilgrimage. Then he left his daughter to a mullah. The mullah
desired her, he desired to come to her (but) she didn't let him come to her. She ran away
to her brothers." The mullah said: "I was going to answer the call of nature." She didn't
send him out (but) said: "Piss in your trousers!"
- "(Her) brother had taken his sister and left her in a forest. Then he shot an animal
and smeared her blouse with blood and took it to her father. Then the son of a khan
brought her clothes and married her. After some time when his wife was going to her
home - when she was going with her two children with her - they stayed over night on
the way. The khan's servant said: 'Let me come to you!' When she didn't let him come,
he killed one of her children then and there. Once again he said: 'Let me come to you!'
(But) she didn't let him. (So) he killed her other child, as well. When there was nothing
left the woman ran away and stealthily went into the forest." The servant said: "I was
(just) going to answer the call of nature." "You cannot!" she replied. He pissed right
there.

40
 - "The girl (then) went to an old woman's house. Her son desired to come to her
(but) she didn't let him come close. She ran away from there, too, and came to a house.
And that girl was the very girl who has spoken these (words)." The girl took off her hat
and her hair fell down. "That girl is me," she said. They tied the mullah to the tail of a
horse and killed him. They poked the servant with a needle and killed him. (Then) they
branded (with a hot iron) the old woman's son and killed him. Ali Khan became a son-in-
law to that old man (and) they prospered ever after.

11. (Told by Abdulvahhab)

bir jurtta jasaid~ dort aya ~n~. alaya atas~nnan qalyan eda qo(
ayanaler air~lma silda. 01 zamanna alar mal~n pai etta. arada b ir
aqsaq qoi yald~ art~q. soyar ayanaler cop sald~: "kimge qais~ butli
tijer~en" dep us-te sal} butu us-te ullusunii tida, aqsaq butu gicisane

tida. 01 zamanna gicisa aqsaq butlin cupurek bulan ba!lad~. yoid~

abzarda. ozgolera qoic!1ar al~p ketta qotal)l)a.

sol zamanna so u1allan~ q~zardas~ a~zarda ot jaqqan. so otn~

jay~na bar~p juruigen bo1yan aqsaq qoi. so aqsaq butunnay~ cupu-

rek ot qa~~zyan. sonna so qoi qac!p jaq-jay~na, qoi turayan qotal)l)a
~ir~en. sonnan ullu ot tusup qotan-na guigon, qo!iar-da guigon. sol
ottan sol) ullu uc ayas~ g ici sannen taledaler: "b izin zara1~~~zn~ ber!"
dep, "zara1 sena yunah~l)nan bolyan!" ~n~sa raz~ bolmad~. bard~lar
qadije sutya. ullu ayalar~ aitt~lar sutlaya Bna hay~n, qledaler
zara1~n ozleje tidarsen guigon
....
)
qoilar
.. )
ucun.
01 zamanna sutlar o!iast~ sola!: ot tusgon cupurekten ta~aq.

cupurek ba!1al)l)an yoin~ aqsaq butlina. cop bulan gicisane ti~en.

soyar gore sut1ar sut etta: "gicisa tolemeje gerek" tep. so sutn~

x.a1qqa ox.uyan zamanna sutta turayan bir gici jas kuleda di. sutlar
acl11an~p buyar. caq~r~p keltarap. sorad~ di jasya: "ne~e kwlesen
sen?" "ne~e kwlemei~m solai haqall~ huqmuy~?" dep aitti jas. "sizin
hisap bu1an ot tusgon aqsaq aiaqtan ta~aq. solai-rnu? qo!n~ uc sal}
ajay~ bo1mayan busa. ne zara1 bolazay ~d~ annan? al}ruiyan aiay~

ba!iar ucun? cupurek guigon ucun? YOi sal} ajaqlar~ bulan yacyan
qotal)l)a. al}ruiyan bulan yacmayan!"
01 zamanna x.a1q maqtad~ jasn~. sutlar-da etken sutn~ buzdular,
gntijerla sut etta: "gicisa ullular~na bermege tar~q tuyul zara1~n.

41
ullular gicisane berme~e gerek!" tep.

11.
There were four brothers who lived in one household. They had inherited sheep from
their father. The brothers decided to separate. So they divided up the property. One lame
sheep was left over. The brothers drew lots with sticks saying: "{Let us see) which one of
its legs shall fall to whose lot!" The three healthy legs fell to the lot of the three elder ones,
the lame leg fell to the lot of the youngest. Then the youngest (brother) tied the lame leg
with rags and left (the sheep) in the courtyard. The herdsmen took the other (sheep) and
went to the pasture.
Then the sister of these boys set up a fire in the courtyard. The lame sheep went and
wandered close to the fire. The rags on its lame leg caught fire. Then the sheep ran off to
all directions and entered the pasture where the (other) sheep happened to be. A mighty
fire spread from it; both the pasture and the sheep burned. After this fire the three elder
brothers requested and said to the youngest one: "Pay our damage! The damage was
caused because of you!" The youngest brother did not consent. They went to a judge in
court. The elder brothers told the court the truth of the matter and demanded that he
compensate them the damages for the burnt sheep.
The court pondered on the matter with this logic: the fire spread from the rags; the
rags were tied to the lame leg of the sheep; (and as for the lame leg) it had fallen to the lot
of the youngest (brother) when they had drawn lots. Accordingly, the court gave the
verdict: "The youngest brother has to pay!" When they read out the decision to the
public, a small child who was present in the court room began to laugh. The court became
angry at him. They summoned the child and asked him: "Why are you laughing?" "Why
should I not laugh at such an intelligent decree?" said the child, "According to your logic
the fire spread from the lame leg, am I not correct? If the sheep didn't have three healthy
legs, what damage would have been caused? (Does the youngest brother have to pay)
because he bandaged the wounded leg? (Or) because the bandage caught fire? The sheep
ran off to the pasture on its healthy legs, it didn't run off on the lame one."
Then the public praised the child and the court withdrew the verdict which it had
passed and once again issued a verdict saying: "The youngest one does not need to pay
the damage to the elder ones, the elder ones must pay the youngest!"

12. (Told by Abdulvahhab)

b ir aulda jasa!d~ cad!, unem turad~ mazItte, qaraid~ x.alqn~1)

arz~na. qadi sek bold~, ozuna ;yat~n~ jurui dep ait~p bir jurUasu
~ulan. belgilIsan bilmeida. bir keren mazItten qait;yanda ;yadi aitt~

42
;yat~n~na: "eSIte-ma-sen, ;yat~n~m, b izin mazltke b ir sai~x gel~en,

getGen zatn~ bannna b ile~en, hali bar in-da bolaza;y~n-da b ile~en.

X!!l~ ;yat~llar gelap an~ jan~na ozlena gertasan b ildaler. sen-ne bar!
tek ozuIJ gorUmme, mazltna terezesannen ta~aq al~p bar;yan
zat~IJIJ~ berap bir janatai is. an~ dz!~a~~na QIJla!"
qat~n bek sGnop eranaIJ eSItkennen sol) tezlik bulan coperekder

etta dL bosqapqa-da sal~p mazltke eltta dL so zamanna ;yad! mazlt-

ke kelda dI. bar~p oltUrup ozUna jerane turad~. bu ;yat~n bard~ dI
tereze~e uzat~p berda dI cUperekna. gotUjerlep ;yait~p toqtad~. qad!
ozUna tal}sun bas;ya etap qat~n sek bolmas~n dep laq~r etta d 1:
"bilemen, ;yat~n, sena dertal)IJa! sen OZUIJl)U eral)l)a sumeisen.
suesen bas;ya adamn~. suedal) paraxat jasama;ya oinas~IJ bulan.
pursal}luq bere sa;ya eriIJ sena. eSItsen! Uigo qait;yanna Uc sWr~l)IJ~

soi! an~ etan eral)l)e asat bitkence. 01 bitkenne ekandzIsan soi! o-da
b itkenne UcUndzusun soi! jaIJIJ~z ozUne asat. sol Us-te s!i!rn~ etan
asap b i tkenne so sena eraIJ soqur bolUr. 01 zamanda sen oinas~l)

bulan paraxat jUrUrsiz, eraIJ joq gimik."

qat~n qait~p UiUne, so sahat soid~rd~ dI, bir s!i!rn~. aqsam
qait~p kelda Uigo ;yadL aitt~ dI: "bu ne zat-t~r, etgeniIJ? ne~e soid~l)

s!i!rn~?" qat~n aita: "l}ollah," dl, "so sai~x aitt~ ma;ya: 'sena eral)
jaxs~ ~iSi, UXl}an adam. sen an~, dI, etsaz saqlama! sena allahn~

jaxs~l~;y~nnan soima s!i!rlar~IJn~ bar!' dep aitt~ ma;ya." so zamanna

qad! innemei ;yald~. biran asad~, ekisan asad~, UcUn3Usana artta;y~

gesegan xap;yanna qad~ aitt~ dI qat~n~na: "kozleram soqur bolda!"

dep.
01 zamanna qat~n sunap capt~ dI oinas~na. "erim soqur bold~,

gel bizge!" dep. al~p gelda ozle~e. qad~-da bar jerde bular oinai bas-
lad~lar, artta baia;yan etme baslad~. so zamanna qad~ cjdap bolmai
baltan~ al~p ekeunna oltUrda. oltUrUp oinasn~
•
sGegen>
immas~na

al~p jUrt ja;ya eltta dL jUrUi jUrUi qad! sGekten al~p qars~ bold~ b ir
tabun qoi;ya, qoic!lar-da itler-de bulan.
01 zamanna qad~ so sUekna ere tur;yuz~p art~na zatt~ tarap ozun
bar jan~na jas~nd~ dL 0 zamanna ere turup tura;yan adamn~ korUp
itler capt~ di> qoic!1ar-da capt~ dL qoic!1ar taiaq bulan urup i!qq di.

43
SO zamanna jas~I);yan jer::lnnen ci;yip keId::l dI, ;yadio kocurup. "siz
olttirdw;ywz men::l ;yunahs~z joldas~m~. men an~ ji~er~en ed::lm
sizden ot tilemeje." qoic!iar qorqtU dL tiled::l dI qadi~e: "bir::lne-de
aitma son~! son-tictin biz sa;ya hari j!lda on eki qoi bere~iz." qadi
aIa;ya ant berd::l, ai t;yan soztin jal;yan etmezekke. jaI)~dan oltinti
immas~na al~p jtirup bard~ bir termeI)I)e. esikke stijekn::l suep
q~c~rd~ dI: "eiIer, aci;yiz!" termenci uian~p acl1lan~p act~ esikn::l.
turup ac;yanna stiek j!;YiId~ dI, termenni icine ba;y~p. art~ buIan
ca;yap qad i-de g ird::l, ai tt~ termenci~e: "neje olttirdtiI) sen men::l
joldas~m~?" termenci qorqtu, tiled::l qadije: "giSije aitma!" dep, "so iSi
tictin men sa;ya on eki ;yap un j!lda beremen!" so zamanna ;yadi ant
ber~en termencije jal;yan aitmazaqqa. stiegn::l al~p gett::l oltinti
jtirttina. tal}q q~cira;yan zamaI)I)a bard~ so oltinti abzar~na, kirip
terezeS::lne qaqt~ di "as!" tep. 0 zamanna ;yat~n 3il}ab berd::l: "asmai-
man, haIi bol;yan3a tur;yan jer::lI)e bar!" 0 zamanna qadi aita: "as!" t1,
"jo;yosa men qaIq~dan at~lazaqman bas to~ene-men!" xat~n dZil}ab
bere tiiden: "at~1 da;y~!" di. ;yad~ oltintiden al~p min::lp qaIqa;ya
te~erep esik auz;ya saId~ di olunu. ozu gett::l tiitine. az zamannan
q~r;ya ciqt~ qat~n. ciqsa, esig auzda j~;y~r~p tura er::l, bas~-da

buzuIup. 0 zamanna ;yat~n xuia ;y~c~r~p xaIqnan cid::l. XaIq bari-de

eS::ltt::l qat~n ait~p ;y~c~ra;yann~: "qaIq~dan ne jat~l;yan bas tti~en?"

ekindzi gwn qadi ged::lp gomn::l di. xaIqqa-da aitt~ dI: "bizin tiide-de
bol;yan ullu nas::lps::lzdik. bu gece qat~n~m Old::l." XaIq qai;y~r~st~

;yadije, kommeje komek-te ett::lIer. az zamannan qadi bas;ya qat~n

aId~. j!lda on eki qoi qoicjlardan, on eki ;yap un termenciden gel::lme

buIan oI)up ostip jasad~.

12.
There once lived a kadi in a certain district He spent all his time in the mosque and saw to
the complaints of the people. He became suspicious and thought that his wife was going
around with someone from the same neighbourhood. He didn't know what was known to
everyone else. Once, when he returned from the mosque, the kadi said to his wife: "Are
you listening, darling, a sheikh has come to our mosque. He knows everything that's
come to pass, and he knows everything of the present and the future. Many women have
come to him and learned the truth about themselves. You go too! Only, don't show

44
yourself! Hand the thing you'll take to the window of the mosque and sit modestly aside.
Listen to what he has to say!"
The woman became very happy and after she heard what her husband had said she
quickly prepared some pastry. She put it on a plate and took it to the mosque. In the
meantime the kadi went to the mosque. He went and sat in his own place and waited. The
woman went to the window and handed the pastry. She withdrew once again and waited.
The kadi spoke with a different voice from his own, so that the woman would not become
suspicious: "I know your problem, (oh) woman! You don't love your own husband, you
love another man. You would like to live freely with your lover. Your husband is in your
way. Listen (now)! When you return home kill your three cows! Feed your husband on
the (first one's) meat until he has finished it. When that is finished kill the second one!
When that too is finished kill the third one and give it just to him. When he has eaten and
finished the meat of those three cows, that husband of yours shall become blind. And
then you can go about freely with your lover just as if you didn't have a husband!"
The woman returned home and had one cow slaughtered that very hour. In the
evening the kadi came home and said: "What's this you've done? Why did you kill the
cow?" The woman said: "The truth is," she said, "That the sheikh said to me: 'Your hus-
band is a fine person. He is a learned man. Don't keep him without meat! For the love of
God, go and slaughter your cows!' he said to me." The kadi looked calmly thereupon.
He consumed the first one, he consumed the second one, and when he was eating the last
morcel of the third one the kadi said to his wife: "My eyes have become blind!"
The woman became happy and dashed off to her lover. "My husband has become
blind, come to our home!" she said and brought him to their place. They started to have
fun in the same place where the kadi was also present. In the end they began to make
love. Thereupon the kadi couldn't stand it (any longer). He took up the axe and killed
them both. Having killed (them) he took the lover's body over his shoulders and carried
him towards the place where animals were kept. The kadi walked and walked with the
bones and met a flock of sheep, with shepaerds and dogs.
Then the kadi put up the corpse propping something behind it and hid himself
somewhere nearby. Then the dogs saw the erect man and lept forward, and so did the
shepherds. The shepherds hit him with sticks and knocked him down. At that point the
kadi appeared and came out of his hiding place. "You killed my innocent companion! I
had sent him to beg fire from you." The shepherds became frightened. They pleaded with
the kadi: "Don't tell this to anyone! For this we shall give you twelve sheep every year!"
The kadi swore an oath that he wouldn't fail them on his word. Once again he took the
corpse on his shoulders and walked on and came to a mill. He propped up the corpse
against the door and called out: "Masters, open up!" The miller woke up and became
angry. He opened the door. When he opened it the corpse fell into the mill. The kadi

45
followed him in and said to the miller: "Why have you killed my companion?" The miller
became frightened and begged the kadi: "Don't tell (this) to anyone! For this I'll give you
twelve sacks of flour every year!" Then the kadi gave an oath to the miller that he would
not go back on his word. He took the corpse and went to the dead man's house. At the
time of the day when cocks crow he arrived at the dead man's courtyard. He went in and
knocked on the window saying: "Open up!" Then the wife replied: "I won't open! Now
go back to the place you came from!" Then the kadi said:" Open up, otherwise I shall
throw myself headlong down from the roof!" The woman replied from the house: "Come
on, throw yourself!" The kadi took the corpse, climbed to the roof and kicked the corpse
down sending it in front of the door. He himself went home. After a while the woman
went outdoors. And 10 and behold! Her husband lay sprawled in front of the door with
his head crushed. Then the woman cried for help and gathered some people. All of them
heard what the woman was shouting: "What has fallen headlong down from the roof!"
The following day the kadi went and buried him and he told the people: "A great
misfortune has taken place in our home, too. This evening my wife died." The people
extended their sympathies to the kadi and helped him bury her. After some time the kadi
took another wife. With twelve sheep a year from the shepherds and twelve sacks of flour
from the miller he lived and prospered.

Cr. Eberhard & Boratav Type 323 2. a).

13.
b ir g is i bolyan. jer i suda bolyan, annan SOI] jMyasa bolyan, tuar-da
bolyan. SOI] jax,sa b i ozgen bulan tanas bolyan. SOI] bu qart bolyan.
mal-da b i tgen, jarla bolyan. ullu jaslara olgon. uaq jaslara bes alta
qalyan. bek amalsaz bolyan. bu jerde bir paca (qarol) bolyan, jaI]I]a
paca, jas paca bolyan. sol paca esrtken: "x,azari paix,amar jerje ttisup
juru(' dep esitken. 01 paca malim etken ozuna jurtlaranii saharlarana
x,alqanii: "maya 01 x,azari paix,amar!na] ki m korsetse, UC miI] manat
beremen!" dep.
soI] bu jarla bolyan giSi baryan 0 pacana usttine. 01 paca sorayan
jarla giSije. 01 qart aityan pacaya: "sen malim etkensen: 'X,azari pai-
x,amarna kim korsetse, UC miI] manat beremen' nep. men saya ona
gorsetermen!" paca aityan: "ona qacan gorsetersen?" nep. 01 giSi aita:
"maya j!lda b ir kera gorune. maya goruI]I]ona bir ai bola. x,iili maya
oI] bir aidan gorunor. men saya om-mir aida gorsetermen." "gorset-

46
mesel), saya ne bOlazaqna bilemdsen?" "hai hai bilemen, sen paea-
san, men bir pakar gisimen. gorsetmejen zatna men aitmasman." 01
paea bergen 01 giSije bir mil) bes juz manat "jartasan korsetkenne
berermen" dep aityan.
sol) 01 aqeana alap uiune getgen. qatananii aityan 01 qart: "men
bu aqeana geltdrddm 'paixamarna korsetermen' nep. korsetep-ei
bolmajaqman. mend iimik kisije paixamar korunemd? amalsazlaqtan
etemen, jaslaram astan oleo sen-ne jazaq bolasan olterse mend,
amalam joq. bir jaslana axlamnu toiduraiim." 01 aqeaya uiune taraq
bolyan, jaslana xiir ini tabap bosa. annan sol) asamaya, iemeje xiir i
zatna alyan. sol aqea b i tkeneeje aldan ozune bai zamanna j i m ik
jasayan, kef etken 01 aqea bulan. "asayaz, ieijrz, kef etdyrz, qaeanna
olezekmen, sizrn toidurup oleim!"
bu jasan bulan om-mir ai bitgen. enne paeadan xa~ar gele: "gel!"
dep oyar. paeaya barap ai tmaya sozu joq. barsa, paea oltiirezek.
astta giSi gelgen, "alap gel!" dep giSind ji~ergen paca. sonna iii axlUsu
bulan goriiSiip, queaqlasap j!lap qatana bulan, jaslara bulan "men
olmeje baraman" dep, "daya bir bin biznd gormezek-biz, mend paea
oltiirezek" dep jilap bir binnnen airaIda. 01 giSind artana ttisiip
jiirudd, basan jerje sallanap. jaslara jilap qalda.
b ir jurtqa jeqstd bu. sol jurtta asaq oinap turyan jaslar bar. sol
jaslana qarajannan otiip bara. so jaslana binsr eiyap sorada: "ei atai!"
dep sorada, "neeun bulai pasman barasan?" "balam, ne iieun pasman
barmaiman? men paeaya 'xazari paixamarna gorsetermen!' nep
men aqeasan aldam. amalsazlaqtan, jaslaram astan oledd. maya
paixamar koriinem ii? mend oltiirezek. son iieiin pasman baraman."
jas ai tta ayar: "ataL mennen knmek bolmasmu iken, men gelir eddm
send bulan." "allah berse, bolur ddd, gel mend bulan!"
baryan 0 giSi -de, 01 jas-ta paeana qa~ayanii. paea buiiiryan: "gel-
tdr 0 giSind munna!" dep. 01 giSi-de 01 jas-ta baryan paeana iistiine.
paea olturyan iie sawetnigr-de bulan. annan sol) paea bilgen muna
sozii jalyan dken. paea aityan bir sawetnrgrne: "bu gisr mend aldatap
mend axeamna alda, om-mir ai aldatap saqlada, men muna neeik
olture I m?" "suna sen sulai oltur: soq-k'anturyan; eltdp b ir ta~anana

47
ilkrcge ilrp bir butunnan tutup ortasannan jarmaya gerek. bir jayan
sonna YOiap, bireilld jayan bu jaq gelme gerek!" SO jas aityan: "gertd
aita so" dep aityan. so jasqa bir zat-ta aitmayan. SOl) paca ekrnCrSdn-
nen sorayan: "necik o1turelm sona?" SO sawetnik aityan: "u11u qazan-
na otqa salap s(j-da qui mal. qap qaz31 bOlyancaya qazanna qazdarap
sona icine taslap o1turme gerek!" baiaya jas aitta: "gertd aita so-da"
dl. SOl) paca tictincisrnnen sorada: "necik olti.irelm?" nep. so sawetnik
aitta soyar: "sol giSi jaxsa jasayan gisije osaL bai1aq bulan gelgen
giSige osaL amalsazdan etkel)l)e osai, jarlalaq jeqsgen osai. sen maya
sorai-busal), gecrp qoiyanna stiemen. sen paca-san, o~ar pakar giSi,
sen gecrp qoisal) jaxM" dI. bu jas: "so-de gertd aita" dI.
bu jerde bannna qoia-da, paca aita bu kici jasya: "bu uceill-de uc
basqa SOznd aitta. bulana ticolUnd-de 'gerte' dep aittal). ticeill-de
necik gerte bola?" jas aita: "ticeill-de gerte" dl. "necik gertd bola?"
dep paca aityan. sol): "necik gerte bosun? so send perwoi sawetnigil)
send atal)l)a 0YlUZ sOiayan xasapci-de" dl. "SO bir ta~anan ilrp solai
haiwanna jarada. sona gorgon sol. hali saya sawetnik bolyan. OZU
gorgonun aita. SO ekrncisr send atal)na ascisr, as beregen giSi ddd.
qazan bulan as biSirgen, ozti korgon zatna aita gertd" dL "tictincisr
send atal)na perwoi sawetnrk ddd" dI, "jaman iSnd jaxsa ete ddr,

jaxsa iSnd jolya sala ddd, paqariaya komek ete ddd. send atal)na solai
sawetnrk ddd. bolya11a gertd iSnd jurotkon. sona SO aitayan gertd" dI,
"xaz3rI paixamar gorunmes" dl, "gormeje suje busal) ddd, solai
degen men mender" dep kngtirsin bol3p ucup kettd. so paca elnd
caq;}ra.

13.
There was a man. His place was by the water, moreover he had horses as well as cattle.
Then he became acquainted with a beautiful lady. Then he became old, (his) wealth dis-
appeared and he became poor. Their eldest child died. Five or six of their younger
children remained. He became very desperate. There was a pasha - a king - in this
place, he was a new pasha, a young pasha. This pasha had heard (that) the prophet HlZlr
had come down to earth. The pasha proclaimed in his settlements, towns and to his
people: "Whosoever shows me the prophet HIZlr shall be given three thousand rubles by
me!"

48
 Then this man who had become destitute went before the pasha. The pasha asked the
poor man (why he had come). The old man said to the pasha: "You have proclaimed that
you shall give three thousand rubles to whomsoever who shows you the prophet HIZlf. I
shall show him to you." The pasha asked: "When will you show him?" The man said:
"He appears to me once a year. It is one month since he appeared to me. Now he'll appear
to me in eleven months' time, I'll show him to you after eleven months." "Do you know
what will happen to you if you don't show (him)?" "Yes, I do. You are a pasha and I am
(but) a poor man. I won't mention a thing which I can't show." The pasha gave that man
one thousand five hundred rubles saying: "I'll give you the other half when you show
(him to me)."
Then (the man) took his money and went home. The old man said to his wife: "I
brought this money on the promise that I'll show the prophet (HlZlr). I won't be able to
show him. Do prophets appear to people such as me? I'm doing it out of desperation, my
children are dying of hunger. You too will be left miserable if he kills me, (but) I have no
choice. All I want is to feed (my) children, my family." With that money he found
everything that was necessary for his home and all the needs of his children. Then he
bought everything in the way of food and drink. He lived just as he had done previously
in his wealthy days until the money was gone; he enjoyed life with that money. "Eat,
drink and enjoy life! Anyway I'm going to die, let me die having fed you."
In this style of life, eleven months elapsed. Once again, news came from the pasha
telling him to come. He had nothing to say to the pasha. If he were to go, the pasha
would kill him. In the end someone came; the pasha had sent someone summoning him to
fetch (the man). Then he bid farewell to his family. He embraced his wife and children
and they (all) cried. "I'm going away to die. We won't ever see each other again. The
pasha is going to kill me," he said and crying they parted from each other. With his head
bent down he followed (the messenger). His children were left crying (after him).
He came to a camp. In that camp there were youths playing with knucklebones. He
passed by those youths. One of the youths came out and asked: "Hey, old man, why are
you so sad?" "My child, why should I not be sad when I told the pasha that I would show
him the prophet HIZlf and I took his money. It was out of desperation. My children were
about to die of hunger. Is it possible that a prophet would appear to me? (The pasha) is
going to kill me. That's why I'm sad." The youth said to him: "Old man, if you think I
could be of any help, I would come with you." "If it be God's wish, you could. (So)
come with me!"
Both the man and the youth went to the pasha's door. The pasha ordered: "Bring that
man here!" Both the man and the youth went before the pasha. The pasha sat (there)
together with his three counsellors. Then the pasha understood that (the man) had told a
lie. The pasha said to one of his counsellors: "This man has deceived me and taken my

49
money. He has deceived me and kept it for eleven months. How shall I kill him?" "Kill
him in this manner: he is a bastard; one has to take him and tie one of his heels to a hook,
hold him by the other le-g and slit him down the middle. One has. to leave one side (of his
body) there and pull the other side this way!" The youth said: "He speaks the truth." They
didn't say anything to the youth. Then the lord asked the second (counsellor): "How shall
I kill him?" This councellor said: "One should place a big cauldron on fire and not put any
water in it. One should let the cauldron heat until it becomes flaming red and (then) throw
him in and kill him!" As before, the youth said: "He also speaks the truth." Then the
pasha asked the third (counsellor): "How shall I kill him?" This counsellor said to him:
"This person seems to be a person who has lived decently, he seems to be a person who
was brought up in wealth, he seems to have done it out of desperation, he seems to have
fallen destitute. If you asked me, I would wish you let the matter go. You are a pasha,
(whereas) he is a poor man. It would be best if you were to let the matter go." The youth
said: "He also speaks the truth."
At this point the pasha put everything aside and said to the young man: "Each one of
these three said something different and for each one of these three you said (he is) right.
How come all three may be right?" The youth said: "All three are right." The pasha asked:
"How can they be right?" Upon this (the youth) said: "(Are you wondering) how they
(all) may be right? This first counsellor of yours was your father's butcher who
slaughtered oxen. He tied one heel and that's how he cut up the animal. That's what he
has seen. Now he has become a counsellor to you. He advises what he himself has seen.
The second one was your father's cook - a person who gave food, who cooked food
with a cauldron. He speaks the truth about things he himself has seen. The third one was
your father's supreme counsellor. He turned bad into good, he set good work on its path,
he helped the poor. He was that kind of a counsellor to your father. He administered
things so they would go correctly. What this one tells is the truth. The prophet HIZlT
cannot be seen. If you had desired to see (him), (that person) is me who (now) speaks
(these words)." And having uttered (these words) he became a pigeon and flew away.
The (surprised) pasha invited the people.

Cf. Eberhard & Boratav Type III (HlZlr und der Padischach).

50
Kumyk songs

1.
tereklen8 ca!qalmar~ jeldenn8r,
b ilen8 b I bolmar~ eldenn8r,
b ilen8 b I bolmar~ ne bosun,
ozd8n8n8 sugen mal~n bermese?
ozdenlen8 ozdenlI!8 ne bolsun
01 bI!~n8 qars~ ald~nna olmese?

The reason why trees sway is because of the wind,

The reason why lords are lords is because of others,
What is there to the nobility of lords
If they do not give the possessions they love to free masters?
What is there to the freedom of free masters
If they do not die for their lord?

Cr. Osmanov (l1cTOpH'leCK iH n'kHH KYMLlKOB1» p. 148, No. 20.

2.
ozek18 sUlar orge aqmas,
ozdenler jaman soz ratmas,
ozdenler ozler jaman soz qatsa
ozlen8 ozden bas~n sIlatmas.

Waters with rapids do not flow upwards,

Free masters do not mingle evil words (in their speech),
If free masters speak evil,
No one will praise them (lit. their free master head will not be caressed).

Cr. Osmanov (l1cTOpH'leCK iH n'tCHH IYMLlIOB1» p. 149, No. 23; Nemeth KSz 13 (Kleinere Lieder) p.
167, No. 11.

3.
bu dunjada b8r b8r bolran bailar bar,
atas~ tai mai tulpar at m8ngen,
anas~ atlas t~slap ton gIjen,
bu dunjan~ olJgun solUn bilejen.

51
bu dunjada ja1)ga bolyan bailar bar.
atasa j~[rlel~ alas a m~mmejen.

anasa b~rde e1t~r ton gi mejen.

bu dunjana o1)gun solUn b ilmejen.

balajaqqa girip barsa ulana.

jas ulludan torgo caqma qarailar.
bailaqna batarlaqqa sanailadi;
bailaqna batarlaqtan ala mu?
jarlu ulallar usal qazbai bulamu?

patcadan b izge pr ikaz bolsa eken:

"bailaqna ortalaqqa salsan!" dep.
"batarlaya bulan har k~m alsan!" nep.
c!yarada nece pakar misk~l1er

qoltuyuna siyan caya alayan!

In this world there are rich ones of all sorts,

(There are those) whose fathers ride pure-bred horses which do not falter,
Whose mothers wear satin lined fur coats,
Who know the right and the left of this world.

In this world there are rich ones who have recently become so,
Whose fathers have not (even) saddled and ridden a common horse,
Whose mothers have never worn an astrakhan fur coat,
Who do not know the right and the left of this world.

If his sons go to a feast,

The young try to rise to the seat of honour ahead of the elder.
They consider wealth equal to bravery;
Do they receive wealth out of bravery?
Are poor lads weak: cowards?

I wonder what would happen if the ruler were to issue an order

Saying: "Let them put wealth out in the middle,
And whoever (can), let him seize (wealth) by means of his bravery!"

52
 How (very) many poor unlucky (lads) would have come to the fore
Who would have taken as much of it as would have fit under their arm!

4.
ai -;yanatla qara-;yus
ucqan sol] ujasana ;yunarma?
qara-;yus tUlklu xatarla oq
tart;yan sOl] bi ozden dep sorarma?

Does the crescent-winged eagle

Land (back) on his nest once he flies off?
Does the eagle-feathered fatal arrow,
Once shot, ask whether (the target) is a lord or a free master?

Cf. Osmanov (HcTopHlIecIC iH n'&CHH ICYMIJICOn.) p. 145, No. 8.

5.
qarca;yana cuie busal] ;yaz;ya cu!
erkeg<}n<} tu;yuI busa ca~armu?

xara~atna ala busal] aruan all

er ulallar tu;yuI busa ta~armu?

er ulallar tapta b usa, ne tapta?

ozGnG barmaqlaran bek xapta.
jaralardan tu;yuI busa olmede,
sallar blilan tu;yul blisa gelmede.

If you are going to let fly a hawk let it fly towards a goose!
If not towards her man (whereto) would she take off?
If you are to take a ruined site take the well kept one!
If not brave lads, who will find it?
If brave lads have found it, what did they find?
He bit his own fingers strongly.
If not for the wounds, he would not have died.
If not with rafts, he would not have come.

Cf. Osmanov (licTopHlIecIC iH ntcHH ICYMIJICOB'b) p. 150, No. 28.

53
 6.
asxar-tal}, sennen bijik tal} bolmas,
ana-dol, sennen ulu sO bolmas,
ary~maq, sennen arill at bolmas.
ataullu, sennen jaxs~ zat bolmas.
asxar-tal}n~ bijikliji') ne bolsun,
bas~ndan [palpan turJyan cirlap otkon soI)?
ana-doln~ ululOy~ ne bolsun,
icil)de sal}saq buzlar qatqan so1)?
ary~maGn~ arUluy~ ne bolsOn,
alasaya jolOn ber i p jortyan soI)?
ataulun~ jaxs~l~y~ ne bolsun,
ickilerde balaiay~n qolqa al~p

air~ tizden juyun~p

tel)si')zi')ne "sen sal}lOqtu!" aityan so1)?

Askar-tau Mountain, there is no greater mountain than you,

Ana-dol River, there is no grander river than you.
Argimak pure-bred horse, there is no horse more beautiful than you.
You of noble descent, there is nothing finer than you.
What is there to the greatness of the Askar-tau Mountain,
Since bird chicks stand and chirp from its summit?
What is there to the grandeur of the Ana-dol River,
Since soft ice turns hard in it?
What is there to the beauty of an Argimak pure-bred horse,
Once it gives way to a common horse (but then) gallops on?
What is there to the excellence of a man of noble descent,
Since he takes his mug in his hand at drinking gatherings
And squatting on one knee
Says to his unequals: "To your health!"

Cf. Osmanov (HcTopH~eclC Ur n",cHH ICYMLlICOB1.) p. 146, No. 13; Nemeth KSz 13 (Kleinere Lieder) p.
172, No. 25.

7.
ananai anca manca
gece jurur kemanca

54
 airalmayan dosul)nan
knamat kwn bolyunca!

Hey diddle diddle

The fiddle walks at night.
Do not separate from your friend
Until the Judgement Day!

8.
qubayala tal}lar taslar ualap ualap
qaian alap dz!yan mallar dO yalap
qapulardan c!qqan yasya atla
k Aplend betdn dzuyan jaxsa atla.
kAkwrdp kAk aqsamlar bolyanda
kAk borwde i jurtucum.
saryaiap sara tal)lar qatyanna
koplerden p'aian alap qaiti.icum.

As shattered mountains and rocks scatter to pieces,

As property which has been gathered with difficulty is left without an owner,
The bald rider came out of doors,
The fine rider frightened many (lit. washed the faces of many).
When the sky roars and evening descends,
Like a blue wolf I shall walk off.
When the [sky] becomes pale and the yellow dawn breaks,
I shall return having taken a share from many.

Cf. Osmanov (HcTopnecx is n~cHH XYMLlXOBl» p. 134 two first lines (Ha cMepn XHH3H XocaH
YYM ieBa), No. 8, and I1cTopH~ecx is n~cHH XYMLlXOBl> p. 144, No. 6.

9.
samlanganna urup attan salgan 501)
daya-da dos-yardasal) sol bolur.
tarlaqqan kwn talmai tajal} bolgan 501)

asnalana anadasda korgen sen.

askere kWl)kwl) alap b ilgen SOl)
qal}yalasqan gwnlerde ---

55
 senddkennd ja;yasannan algan SOl)
qarsal)da aziz dzanan bergen SOl).

After having become irritated and thrown (him?) off the horse
He will be the one to become once again your loyal brother.
After tirelessly being a support in the days of sorrow
You shall see the sister of (your) acquaintance.
After you know that you have really repaired a hardship and won his heart,
In the days of quarrel - - -
After taking what belongs to you from him
(And) after he gives away his precious soul for you.

Cf. Osmanov (l1CTopHQeCX UI ntcHH XYMLlKOB"b) p. 152, No. 33; Nemeth KSz 13 (Kleinere Lieder) p.
171, No. 24.

10.
atlan, atlan sen arslan-x.an degende,
atlanma;ya send kepdl) sugenne.
jax.sa!1a;ya dzan i!~ata bar;yanna
sen artannan k'a;yaz keldp oqulda.
sen arslan-x.an geceletdp qaitsan dep.
geceletdp tutUp atal) jerleddl),
endereind tu~un tutup ter~ettil),

tona1,!cular ciqta send aldal)a.

"alia ucun tona1,!cular qoiu;yuz,
jax.sa erkekke usai sizin soiu;yuz,
atam bar, auzlu;yun caine;yan,
aCi.ilansa ugo girme qoi me;yan,
oz balasan soisa toime;yan."
"sen ar slan -x. an, sen atal) nan tUlsene!
jer;yasal)a sa1,!tlaran ilsene!
sen arslan-x.an, qoime;yanna bilsene!"
"tUsme susem, minme susem, mend atam!
arslan-x.an tu;yulmedd mend atam?
siz-de kimsiz, at sa1,!tiar alma;ya?
men-ne kimmen, at sa1,!tam bermeje?"

56
belindeje qaitqan q~r~m qrlTcin
sol bat~r~m sonda alran SUlJurup,
tic ailanran q~zba!1an~ qUlJurup,
tepenep aras~nna girdi di,
a!1an~p jaras~na C!qi! di,
bes a1t~s~n urup Hq!! di:
"hait ulallar, aitmad~ dep a!tmar~z!

arslan-xal]a tarap ttipek car~r~z

qalqan~r~z tamasara bar~r~z!"

arslan-xa!)a ttirttip ttipek caqi! di.
01 ellJas qalran eken at~lma!.

qalrallar~ arslan-xal]a bat~lma!.

norai jolra atn~ bas~n burdu di,

at~na tic qam~cu urdu di,

haidap barran atai~n~ jan~na.

"assalamnar bolsan atai sara-da!
allahisen, ai!p etme mara-da!
endereiden men atland~m gece-de,
iSleram cetam gelda nece-de!
sti jolumnan men, atai~m, gecmesen,
sara-da ulall~r~m heceda!"

Mount your horse, mount your horse, you, when they call you Arslan Khan,
You mount your horse when it pleases you to do so.
When you went to Aksai to amuse yourself,
A letter came after you and was read out.
There it said that you, Arslan Khan, should return in the night.
You in the night saddled your horse,
Heading Enderei you got going,
Bandits came upon you.
"For God's sake, bandits, let me go,
Your forefathers seem to be fine men (i.e. you appear to be of fine heritage),
I have a horse which chews its bridle,
Should it become angry it won't let (anyone) come in the house,
Were it to slaughter (even) its own offspring, it wouldn't be content."

57
 "You, Arslan Khan, you, why don't you come down off your horse!
Why don't you hang up your weapons on your saddle head!
You, Arslan Khan, you know we won't let you go!"
"Whether I wish to come down, whether I wish to mount, the horse is mine!
Is my name not Arslan Khan?
And who are you anyway to seize horse and weapon?
And who (do you think) I am to hand over my horse and weapon?"
With the curved Crimean sword on his waist
My hero right there swung his sword,
Turning around thrice he let it sizzle on the cowards,
Spurring his horse he went into their middle,
Turning around he came to their side,
He struck and knocked down five or six of them.
"Hey lads, don't say that I haven't warned!
Shoot the gun straight at Arslan Khan
And rise and look at this wonder!"
They pulled the trigger and shot the gun at Arslan Khan.
That (shot which would have led to a) memorial gathering, it seems, misfired,
Those of them who had remained alive did not hinder Arslan Khan.
He turned his horse to the way to the Nogai,
He whipped his horse three times,
And went galloping to his old man.
"Greetings be upon you, father!
For the love of God do not blame me!
I began riding from Endirei at night,
Things became difficult for me, and how difficult!
If, father of mine, for this once you do not forgive me,
My being your son means nothing.

Cf. Nemeth KSz 12, p. 149, IX.

11.
o!saz qusman o! pasman!
o!iaya donup alyan bir jasman.
mena bulan icki icejen erleje
icmeje asamaya ttirlti asman,
mena bulan toya tartqan erleje
tar jollarda allah salyan tal} tasman.

58
ucarlara ciqqan edam uiumnen,
"caqara!" dap gelda qazaq biiimnen.
jurup bardam men b i i unna ustune,
biiIm barap duwan uide olturran,
airanasan pi ialadan tolturran.
alta giSi kw.nnuz barmaz jerleje
"gece bar!" dep k'araz berda qolUma,
jaqsa erk'ekler miner jimik atam joq,
jaqsa erk'ekler tarar jimik zat~m joq.
uiga barap alasama jer sald~m,

qaram 3al)har ta~ejimna qolra aldam.

sol jolUmna bir az an ciqqanca
tonal)cpar ciqta meni aldama,
"taj~r~z tonal)cilar taj~raz!

acUlansam xatar ciqar rolumnan,

ne alursaz mena jaman tonumnan 7"
azlera mena qoi mazaqn~ b iljenne
q a!ac~ m n~ q aza! Xu1) tp b He da m,
men allahtan bet jar~ql~q tiledam,
azlena men qoi mazaqn~ b Hjenne.
ar~stai jarap alar jol berda,
iCinneje pr ikaznaj~ qol berda.
qara1)1)~-de, mena biiim, gece-de
men bilmedam 01 bat~rlar nece-de.
b ir sena zem IS ata1) mi1)1)eller,
b ir sena cepkellera1) gijeller,
mena jimik qullu etsan garejim.
azjal jetmei, mena biiim, men almen,
su jolumnan esen bar~p sal) gelsem
dara!1anap qa~a1)1)a gelmemmen,
da;ya!1anap qa~a1)1)a gelsemmen
sen aitaran osal qazbai ermenmen.
qa~a1)1)a qara qarra qummasen,
biiim, sara bi degeller o1)masen!

59
I am a forlom bird, oh what sorrow!
I am a youth immersed in thoughts.
For men who take a drink with me
I am food of a different kind to eat and drink,
For men who wrestle with me
I am the rocks and the mountains which God has placed on narrow paths.
I had left home in order to go to the market place
When a servant from my master came saying: "(Your master) is calling you."
I went to my master,
My master had gone and sat in the administration room,
And had filled his surroundings with cups.
To places where six persons would not go in daytime
He gave me order saying: "Go by night!"
I don't have a horse the kind which fine men mount,
I don't have things the kind of which fine men put on.
I went home and saddled my alasha horse,
I took up my precious Crimean gun,
When I went (but) a little ahead on my way
Bandits appeared before me.
"Away bandits, away!
If I get angry an accident may fall from my hands,
What will you get from my wretched clothing?"
When I understood that they would not let me go
I sharpened my sword with red sand,
I begged God not to shame me,
When I understood that they would not let me go.
They split apart like (before) an arrow and gave me passage,
The leader among them gave (me his) hand.
In the dark, my master, at night time
I could not say how many those heroes were.
Those who mount your well fed horse,
Those who wear your jackets
Let me see them serve (you) once the way I do.
So long as death does not come, my master, I shall not die,
If I go in health and return safe from this journey of mine
I won't come to your door (i.e. service) once again,
If I do come to your door once again

60
 I am (that) weak coward as you call me.
May black crows (i.e. misfortune) not land at your door,
My master, may those who call you master not prosper!

Kumyk proverbs

1. knp Sozn;) aza jaqsa, az sozn;) OZ jaqsa.

Given wordiness few words are preferable; as for few words, they are preferable in
themselves.
cr. Abii Sufyan (Kumyk) p. 17 bab el-kef (No. 1); Daubov p. 145, No. 484; Mamaev p. 37.

2. knp soz quralJa jarasar.

Too many words befit the Quran.
Cf. Abii Sufyan (Kumyk) p. 17 bab el-kef (No. 2); Nemeth KSz 12, No. 73.

3. gelme baqsa eg;)z eg;)z,

get me baqsa seg;)z seg;)z.
When one sees them coming they come two by two,
When one sees them going they go eight by eight
Cf. Abii Sufyan (Kumyk) p. 17 bab el-kef (No. 3); Osmanov No. 184; Nemeth KSz 12, No. 85; Daubov
p. 140, No. 274; Mamaev p. 32.v

4. giSr bolur gisrn;) giSr bUlan iSr bar,

giSr bolmas giSrn;) giSr bulan ne rsr bar?
A man who is going to become a (real) man has business with (real) men,
What business does a man, who will come to nothing, have with (real) men?
Cf. Abii Sufyan (Kumyk) p. 17 bab el-kef (No. 4); Nemeth KSz 12, No. 87; Mamaev p. 26.

5. gozden tai¥an gOl)i.ilden taiar.

The one who fades from sight will (also) fade from the heart
Cf. Abii Sufyan (Kumyk) p. 17 bab el-kef (No. 5); Osmanov No. 21; Cobanzade p. 51, No. 21; Daubov
p. 141, No. 290.

6. goz gormese gOl)i.il si.iimes.

If the eye were not to see, the heart would not desire.
Cf. Abii Sufyan (Kumyk) p. 17 bab el-kef (No. 6); Osmanov No. 23; Nemeth KSz 12, No. 130; Daubov
p. 141, No. 289.

61
7. giSin;:l at~na m;:lngen tez ttiser.
He, who mounts (another) person's horse, will quickly come down.
Cf. AbiJ Sufyful (Kumyk) p. 17 bab el-kef (No. 7); Osmanov No. 22; Cobanzadc p. 51, No. 22; Daubov
p. 141; Mamaev p. 30.

8. kop dos tutqan doss~z ;yalar.

He, who befriends many, will be left without friends.
Cf. AbiJ Sufyan (Kumyk) p. 17 Nib el-kef (No. 8); Nemeth KSz 12, No. 140; Cobanzadc p. 51, No. 27.

9. gee kelgen qonaq ja;y~nnan asar.

The guest, who comes late, eats from the corner (of the plate).
Cf. AbiJ Sufyan (Kumyk) p. 17 bab el-kef (No. 9); Osmanov No. 71; Nemeth KSz 12, No. 143; Coban-
zade p. 53, No. 75; Mamaev p. 51.

Tatar proverbs

1. aqcal~n~l) qul~ ujnaj, aqcas~zn~l) ktiZ;:l ujnaj.

The rich man's hand moves, the poor man's eyes move.
(i.e. the rich counts his money with his hands while the poor stands watching)

2. aq~l1~ ujlap ter;yanda, tintiik ;:ls;:ln b;:lt;:lr;:lr.

While the intelligent man ponders, the blockhead finishes his business.

3. alt~n basl~ qat~nnan baq~r basl~ ir art~q.

The copper-headed man is superior to the golden-headed woman.

4. ana so1O b;:lliin kilmiigiin, tana soto b;:lliin kilmiis.

He, who hasn't been raised on mother's milk, won't be raised by milk for the calf either.
(i.e. if you haven't received your due at the right time, reinforcement will not compensate
the loss)

5. arqal)a uqlaLU tuqqanm~ n;:lj bokortij almis~n?

Have you stuffed a rolling-pin up your back that you cannot bend? (i.e. show humility)

6. at k;:ls;:lniis;:lp b;:ll;:lsii, iidiim stijliis;:lp tan~sa.

Horses communicate by neighing, men get to know one another by talking.

62
7. at jamana taj b~lan ujnar, adam jamana bala b~lan ujnar.
A worthless horse frolics with the foal, a worthless man frolics with children.

8. atal] jaman bulsa satap qetelersan, qatanal] jaman bulsa nibk

qetelersan?
If your horse is worthless, you can sell and get rid of it; if your wife is worthless, how
can you free yourself of her?

9. auza qajaq bulsa-da, baj ula si.ijlas~n!

Let the rich man's son speak even if his mouth be crooked!

10. acnal] ki.iz~ ikmakta, tuqnal] ki.iz~ xikmatta.

The hungry man has his eyes on bread, the well-fed man's eyes rest on wisdom.

11. actarqanda sajar b~r aqca, kila-kilii mal] aqca.

A cow is worth one silver coin in Astrakhan, by the time it gets here it becomes one
thousand silver coins.

12. ai xedajam bala bir, bala birsal] aqal bir; agar aqalsaz bulsa b~r~

artannan b~r~n ala-b ir!

Oh God, give me children, if you give children give (them) intelligence; if they be stupid
take one after the other away!

13. balana jastan ojrat, qatanna bastan ojrat!

Instruct the child when he is still young, instruct the woman all over from the start!

14. balta b ird~m, siSa aldam, aldaladam tatarna.

I gave an axe and (in exchange) I took glass, I fooled the Tatar.
(i.e. you imagine you have fooled someone, but in fact you fooled yourself)

15. basal]da m~j~l] bulmasa, aja;yal]a aurlaq.

If you don't have brains in your head, it is (nothing but) weight to your feet.

16. b~r ir qatan alsa, altmas qatan jalar-im~s.

If a man takes a woman for his wife, sixty women cry (for the lost opportunity).

63
17. bar tokorgan tOkorokna kira jatap bulmaj.
You cannot swallow back a spit once you have spat it.

18. buler adam un jasanda bas buler, bulmas adam qaraqqa jitsa-da
jas buler.
The one, who is going to be a man, will be a leader at the age of ten; the one, who is not
going to be a man, will be juvenile even if he reaches forty.

19. dus balan asa ac, timma alas b iras itma!

Eat and drink with friends, but don't engage in business with them!

20. zamanasana ktira dUl)azna jiznaj diarsan.

According to the situation you call a pig (your) uncle.
(jiznaj = sister's or aunt's husband)

21. ika kima qejereran oclaran kasa sura kitar.

The person, who holds on to the stems of two boats, will sink into the water.

22. ika kasanal) barasa oston, bar kasanal) btirka oston.

Out of two people one is superior to the other, and a person's cap stands (even) higher
than he.

23. irta ul)maran kic ul)mas.

One who doesn't mend his ways from the start, doesn't mend them later either.

24. iska bajnal) bolgana, jal)a bajnal) kolgana.

(Prefer) the bankrupt from among the old rich and the smiling one from among the new
rich.

25. qazanra jaqan kilsal) qarasa jarar,

jamanra jaqan kilsal) bclHisa jarar.
If you come close to a cauldron its black will smear you,
if you come close to the bad his trouble will soil you.

26. qapmasal)-da maj jaqsa, b irmasa-da baj jaqsa.

Fat is good even if you don't eat it, the rich man is good even if he doesn't give.

64
27. qar;ya balas~ buq cuq~r, mella balas~ kitap uq~r.

The offspring of a crow peck at shit, the son of a mullah reads books.

28. qu!ann~ qam~s titdrii, irn_d nam~s titdrii.

Reed kills the hare, honour kills the man.

29. kdm O!riittd disiiliir, tizdm bdlddm digdn!

If they ask who has taught him, he says that he has figured it out for himself!

30. kdm canas~na utarsal), sun~n j~r~n j~rlarsan.

Whose ever carriage you sit in, his song you'll sing.

31. kdSd bul~r balan~n kdSd bdliin dSd bar,

kdSd bulmas balan~n kdSd bdliin nd! dSd bar?
A child who is going to become somebody has business with men,
what business does a child who will come to nothing have with men?

32. ktizdiin j~raq bulsa, ktil)dldiin-da j~raq bul~r.

Far from sight, far from the heart.

33. ktiktiin dzliigiinnd alla jirdiin birdd.

God gave you on earth what were you searching for up in the sky.
(Le. your blessing is right under your nose)

34. ktip stizndn az~ jaqs~, az stizndn tiZd jaqs~.

Given wordiness, few words are preferable; as for few words, they are preferable in
themselves.

35. ktip jiisiigiin nej bdldr? ktipnd ktirgiin ul bdldr.

What does he know who has lived long? He who has seen a lot is the one who knows.

36. mella bar~nda tdldl) t~j, osta bar~nda qul~1) t~j!

Stay your tongue in the presence of a mullah, stay your hand in the presence of a master craftsman!

37. suq bdliin koriiskiinndn qola;y~ juq,

qaz~ bdliin koriiskiinndn bas~ juq.

65
He, who wrestles with the cold, will have no ears;
he, who wrestles with a kadi, will have no head.

38. tatar bira bulsa cabatasan turga alar.

If a Tatar ever decides to give (something), he will place his felt boots in the seat of
honour. (i.e. a Tatar will take your most precious thing away in exchange for whatever he
does for you)

39. tasa caqqan balara cajnap birgan as bulmas.

It is not suitable to give chewed food to a child whose teeth have come out.

40. uz'H]nan ti.ibanga qarap sokor it, uzal)nan jurarara qarap fikar it!
Look below yourself and be grateful, look above yourself and think!

41. uksaz bazaw asrasal) auzal) bernel) maj bular,

uksaz bala asrasal) auzal) bernel) qan bular.
If you rear an orphan calf your mouth and nose will become covered in fat,
if you rear an orphan child your mouth and nose will become covered in blood.

42. utkan aska ukanma, ukansal)-da jitkazalmas;

qalran kUl)al, caqqan jan boronrodoj jitkazalmas.
Don't regret bygone matters, even if you regret it won't be amended; a broken heart
won't be repaired, and a departed soul won't be restored to the state it was before.

43. cuas balan dus bulsal) cabatasan janana alar.

If you become friends with a Chuvash, hell take his felt boots along with him.

44. cannap cannap 3alasal), suqar kuzdan jas carar.

If you cry from the bottom of your heart, tears will drop (even) from blind eyes.

45. jabara tajna qurlama, jazra caqqac at bular.

Don't look down on the unbroken foal, by the time it's spiring it will turn into a horse.

46. jaqsa balan jUldas bulsal) jitarsan muratqa,

jaman balan juldas bulsal) qalarsan ajatqa.
If you become companions with the good, you'll attain your wish;
If you become companions with the bad, you'll be left ashamed.

66
47. jaqs~;ya kon juq, jaman;ya i.i1~m juq.
There is no prosperity for the good man, there is no death for the bad man.

48. jaman bulsa1) asarlar, juas bulsal) basarlar.

If you are bad, they'll hang you; if you are quiet, they'll step on you.

49. jaman qat~n tilsa ttisak jal)ar~r, jaqs~ qat~n tilsa bas ka1)~r~r.

If a bad woman dies, she'll have the bed renewed; if a good woman dies, she'll cause
grief.

Kumyk riddles and rhymes

By Bektemirov.

1. jaral~ qa~an jal)l)~z jatar. (ttil)l,.Iik)

The wounded boar lies alone. (Firewood)

2. cinecei - "tu;y turu;yuz!" dep aitcan.

q~rI barmaq - "turup qaida baraiaq?" tep aitcan.
orta barmaq - "at urlama baraiaq!" tep aitcan.
jman barmaq - "at urlasa gunah-drr!" dep aitcan.
bas barmaq - "gunaha men~ boinumna!" dep aitcan.

The little finger said: "Stand still!"

The ring finger asked:"Where are we going standing still?"
The middle finger said: "We are going off to steal horses!"
The index finger replied: "Stealing horses is a sin!"
The thumb said: "Put the blame on me!"

67
Kumyk vocabulary

Alphabetical order:
ala - ala - b/~ - 3/dZlz - e/ts/U - d - e/e - f - g/~ - y/y - h-
X - MMVUUi - a/ilrli - j/i - k - q -1 - m - n - l) - 0/6 - 0/;) -
P - r -s - s/§ - t - u/ulilll} - ti/u/u/w/w/@ - w - z

Abbreviations: A = Arabic; Kklp = Karakalpak; P = Persian; R = Russian; T = Turkish of

Turkey.

ala
a~a i 'old woman' (for mother)
ab d a1 (P ab d a1 'sainty person') 'simpleton'
abdurrazaq ,., abdtirrazaq (A pr. n.) 'Abdurrazaq' (i.e. 'Servant of the Giver of
the Daily Bread')
abdurrasit,., abdurrasrt ,., abdurrazit,., abdurrazit (A pr. n.) 'Abdurrashid'
a~zar, see az~ar

aza1 (A aga1) 'death'; a. jetme i 'so long as death doesn't come'

ae- ,., a§- 'to open, to open up, to unlock'; rern ae- 'to unfold (a piece of paper)'
aca1- 'to open'
acyac 'key'
aelilan - ,., acu1an - 'to become angry'
adam (A adam) 'man, human, human being'; brr a. 'somebody'
ay, see aq
aya,., ullu a. 'elder brother'; aya rnrler/ayanrler 'brothers'
ayac 'firewood'; a. ar~a 'firewood cart'; ayacya bar- 'to go to chop wood';
ayactan ke1- 'to come from chopping wood'
ayac1{}q 'forest, wood, woods'
ayar (diret. of 0), see 0
ax1a ,., axlU (A ah1) 'family'; tii axlUsil 'family, household'
ai (inteIj.): ai ptiflpwf 'phew!'
ai 'moon, month'; ai yanatla 'crescent-winged'; b rr ek r ai 'for a month or two';
b r r e k r aid an sol) 'after a month or two'; ol) b r r aid an 'in eleven months'
time'
aiaq 'leg, foot, hoof; bas{}nnan aiay{}na eiqqanca 'from top to bottom'

68
aiyar'stallion'
a!1an- 'to come, to return, to turn around'; ailanap gel- 'to return'
aila: a. bol- 'to be pregnant'
airana 'surrounding'
air~: a. tizden juyun- 'to squat on one knee'
air a 1- '" air ~ 1- 'to separate, to depart, to part'
ai t - 'to say, to reply, to ask, to call out, to speak, to tell, to announce, to report, to call,
to name, to warn, to mention'; dep ait- 'to say, to reply, to ask, to think, to
continue, to add'; aityan SQZU 'his word'; aitap yacar- 'to shout'; aitmaya
SQZU joq 'he had nothing to say'; barap ait- 'to say'; jalyan ait- 'to go back
on one's word'
a i i p (A cayb): a. et - 'to blame'
aq - 'to flow'
aq '" ay 'white'
aqca 'money; coin'; 01 aqcaya 'with that money'; aqcasan ber- 'to pay for some
thing'
aqsaq 'lame'
aqsam 'evening, in the evening'
al- 'to take, to take away/along, to receive, to get, to fetch, to buy, to hire, to marry, to
take (a woman) in matrimony, (for a father) to give (a girl) in marriage (to his son),
to seize'; alap bar- 'to take'; alap ber- 'to give, to give as a bride'; al~p dzi-
'to gather, assemble'; ala p ke 1- 'to bring, to fetch'; ala p get - 'to carry off, to
carry away'; kWlJkwlJ al- 'to repair a hardship and win someone's heart'; qol¥,
al- 'to take up, to take something (e.g. a cup) in the hand'; satap al- 'to buy'
ala: a. derwas (pr. n.) Ala Derwish
alaya (dat. of alar), see alar
alamatsaz (A caHimat + -saz) 'endlessly'
alana (acc. and gen. of alar), see alar
alar '" olar 'they'
alas a 'common horse, alasha horse'
a13ii - 'to moan in pain'
ald: ald~n 'previously'; aldana/aldanii 'before, in front of, facing, ahead';
aldana ciq- 'to appear before one, to meet, to come upon, to go ahead'; aldanii
ttis- 'to lead the way (for one)'

69
aldat- "" allat- 'to deceive, to fool'
ale iklim salam (A calaikum salam) 'greetings to you too'
a11ah "" a11a (A allah) 'God'; allah berse 'if it be God's wish'; allah saqlas{)n
'may God protect us'; alla GeGn 'for God's sake'; allahIsen 'for the love of
God, for God's sake'; sen~ allahn{) jaqsM{);y{)nnan 'for the love of God';
allahtan bet jaraqlaq tiledim 'I begged God not to shame me'
allat-, see aldat-
a116hai (A interj.) 'my God!'
altal} 'six'
a1t{) "" a1t~ 'six'; bes a. 'five or six'
a1t{)n 'gold'
amal (A amal): amal~m joq 'I have no choice/hope'
amals~z (A amal + -s~z): a. bol- 'to become desperate'; amals~zdan et- 'to
do something out of desperation'
amals~zl~q (A amal + -s~z-l~q): a.tan 'out of desperation'

a m a i 'brother'
ana 'mother'
anadas 'sister'
ana-dol (geogr. n.) Ana-doLRiver
ananai: a. anea manea 'hey diddle diddle' (folk song jingle)
anea, see above
an{) (acc, and gen, of 0), see 0
anna (loc, of 0), see 0
annan (ab!, of 0), see 0
ant: a. ber- 'to give an oath, to swear an oath'
ara 'middle'; arada art{)q qal- 'to be left over'
aran 'stable'
ar~a 'carriage'; a;yae ar~a 'firewood cart'
ar;y~ m ay 'a type of pure-bred horse, argimak pure-bred horse'
aq: b I r az aq 'a little ahead'
ar~s 'arrow'
arqa 'back'
arslan-;yaplan 'lion'
arslan-xan (pr. n.) Arslan Khan
art: art{) bulan ea;yap gIr- 'to follow someone in'; art{)na 'behind'; artana

70
 tiis- 'to follow'; arUmna 'on'; artannan gel- 'to follow'; artana sal- 'to
bring someone along (by having him follow one from behind)'; artta 'behind, in
the end, last of all'; artta bolmaranna 'when there was nothing left'; arttara
'last, final'; cil)k arttara 'the last'
arta q 'left over'; arad a a. q al- 'to be left over'
anIi "" ar ii 'beautiful, well kept, neat'
arz (A car<:i) 'complaint'; x.alqna arzana qara- 'to see to the complaints of
people'
as- 'to hang'
asx.ar-tal,! (geogr. n.) 'the Askar-tau Mountain'
assalam (A as-salam): a.nar bolsun atai sara 'greetings be unto you, fathed'
assalamu aleikiim (A as-salamu calaikum) 'greetings (un)to you!'
as 'food'; qozna asa 'the edible part of a walnut'
as: astan 61- 'to die from hunger'
asa- 'to eat'; asap b Itt<:lr- 'to eat up'; poq asama 'stop talking shit!'; kAP poq
asama 'stop talking utter shit!'
asat- 'to feed, to give as food'
as-, see ac-
asci 'cook'
asaq 'knucklebones'; a. oina- 'to play at knucklebones'
ask ere (P askiira) 'really'
asnal~ (P asnii + l~) 'acquaintance'
at 1. 'horse'
at 2. 'name'; at taq- 'to name, to give a nickname'
at - 'to throw'
ata 'father'; atasannan qal- 'to inherit'
atai 'old man, father'
ataullu "" ata -ulu '(man) of noble descent'
atat- "" at~l- 'to leap over, to throw oneself (down)'; a.mai qal- 'to fail, to misfire'
atatt- 'to spur forward (a horse)'
a tlan - 'to mount a horse'
atlas (A atlas) 'satin'
atla "" atl~ 'horseman, rider'

71
a l} 'small piece of cloth inserted where the leg seams of pants meet'; a l}lJ a ci c 'piss in your trousers!'
a ul 'district'
al}na- 'to roll about on one's back'
al}ru- '" al}ru- 'to be ill, to be wounded'
al}tek (pr. n.) 'Autek'
a uz 'mouth'; e si g a uzd a 'in front of the door'; e si k a uz;ya 'in front of the door'
auzluq 'bridle'
az 'few'; b Ir az an 'a little ahead'; az zamannan 'after a short time'
az~ar '" a~zar 'courtyard, palace'
ii/a
iibdurrazaq, see abdurrazaq
iilI xan (pr. n.) 'Ali Khan'
iir I 'opposite, other'
iirUlu;y 'beauty', see anIi
iisker '" iis;yer (A Caskar) 'soldier'; ii.1er 'soldiers'
iiziz (A CazIz) 'precious'
b/~
b acar - 'to be skilled in something, to be able to do'
b ai 'rich'
baia;yan: b. et- 'to make love'(?)
b a i a;ya 'previously mentioned, earlier; as before, a short while ago'
baila- 'to tie, to bandage'
bailan- 'to be tied'
ba!1~q 'wealth'
baq- 'to look, to see'; 3U;YUp baq- 'to appear'; icine baq~p '(facing) into'
bal 'honey'
b ala 'child, offspring, cub'
balajaq 'feast; mug'
balcjq 'mud'
balta 'axe'
bar - 'to go, to reach, to come, to get to a place, to arrive, to go on, to walk on, to go
out, to marry'; alap bar- 'to take'; ca~ap bar- 'to go in a hurry'; elt~p bar-
'to take'; esikke bar- 'to answerthe call of nature, to step outside'; get~p bar-
'to go, to leave'; gIr~p bar- 'to enter, to go'; haidap bar- 'to walk on, to go

72
 galloping'; icine bar- 'to go in'; qac~p bar- 'to run off; q~r jInnan 6tup
bar- 'to pass by'; qO!~P bar- 'to leave behind'; pasman bar- 'to be sad';
jurup bar- 'to go'
bar "" bar 'there is; he etc. has (with poss.); present; all'; bard ilb ar ~ d~ 'there
was/were; he etc. had (with poss.)'; ban /b ar~ "" b an 'all of it; everything'
barmaq 'finger'; bas b. 'thumb'; iman b. 'index finger'; q~rI b. 'engagement
finger'; orta b. 'middle finger'
bas- 'to crush'; q~zt~r~p bas- 'to brand (with hot iron)'
bas 'head, summit (of a mountain)'; bas barmaq 'thumb'; bas~nnan a!ay~na

ciqqanca 'from top to bottom'; bas ti.i~en 'headlong'

basya"" basqa 'another, different'; b. et- 'to change'
basla- 'to begin'
b a tM - 'to sink; to hinder, to prevent'
bat~r 'hero'
bat~rl~q 'bravery'
batmaq 'bog'
bar, see bar
bek 'very, strongly, great, loud'
bel 'waist, back (of a horse)'
be 19 rl~ 'what is known to everyone, common knowledge'
b er- 'to give, to hand, to give away in marriage, to pay, to pay (for damage)';
aqcas~n ber- 'to pay (for something)'; al~p ber- 'to give; to give as a bride';
allah berse 'if it be God's wish'; ant ber- 'to give an oath, to swear an oath';
zi~ab ber- 'to reply'; qol ber- 'to give hand, to shake hand'; pa!1ap ber- 'to
divide, to share out'; pursal}l~q ber- 'to be in someone's (with dat.) way';
uzat~p ber- 'to hand'; jol ber- 'to give passage, to let pass'
bes 'five'; bes a1t~ 'five or six'
bet 'face'; bet~n dzu- 'to frighten'; allahtan bet jarlM~q tiledim 'I begged
God not to shame me'
betse, see hetse
b~zaw 'calf
b~zawci 'calfherd'
b I "" b i! 'noble, nobleman, lord, master'; b. yat~n 'noble lady', b. 6zgen 'lady,
noble lady'

73
b i j i k 'great'
b ij ik1ik 'greatness'
b il- 'to know, to learn, to understand'
b ile - 'to sharpen (a sword),
b Ir "" bar 'a, an, one, a certain; just for once; all I want is to' (pleonastic); b. adam
'somebody, nobody (with a negative verb)'; b. az arI 'a little ahead'; b. b.
bo1yan 'of all sorts'; b. b. janana 'on either side'; bIr bInbizna 'each
other'; b I r bIn nn e n 'from each other'; b. day a 'also, once again, another'; b.
daya keren 'on another occasion'; b. dayasa 'another one of them'; b. de
'never, at all (with a negative verb)'; b. eka 'a few, one or two, a couple of; b.
keren 'on one occasion, once'; j~1da b. kera 'once a year'; b. qazar1ar 'a
party of Kajars'; b. neca 'many'; b. jay ... bireilla jay 'oneside ... theother
side'; b. zat 'something'; b Ira 'one, one of them, someone'; b Irasa 'one,
another one, one of them'; tal)1a turup bIrasa gwn 'by the day after
tomorrow'; b i r m i I) be s yiiz 'one thousand five hundred'
b Ireill "" b Irel!l "" b Irew 'other'; b Irel!la 'the other (one)'
b IS- 'to be ripe'
b i sir- 'to cook'
b It- 'to finish (trans. and intrans.), to come to an end, to elapse, to be finished, to do
away with, to disappear; to grow (of plants), to sprout'; ek I iic gwn b Itgennen
sol) 'after a couple of days'; zi m a b Ita p 'after Friday'
b Ittar- 'to eat up'
b I z 'we'; b rzde 'at home, at our place'
boi(On 'neck'; gunaha mena b.uma 'puttheblameonme'
bo1- "" bo- "" b6- "" bu- "" biJ- (auxil. verb) 'to be, to become, to materialise, to
appear, to take place, to happen, to be caused, to turn into (something), to live, to be
called; to have (with poss.); (potential) to be able'; bo1yan 'there was/were'; ha1 r
bo1yanca 'until now'
bo1maq1~q: u1al)ardas~1) b.n~ sGemen 'I am pleased you have a brother'
bark 'hat'
barii "" barw 'wolf
bu- "" biJ-, see bo1-
b u "" b ii 'the, this, he, she, these'; b uyar 'to him etc., (at, for) him, on it'; b usa 'in
that case, as for this'; bu jerde 'there'
bU1aya (dat. of bu1ar), see bu1ar

74
b ula! 'so, in this manner'
bulan '" ~ulan '" bulan '" mulan 'with, by, by means of, together with, along'
b ulana (acc. and gen. of b ular), see b ular
b ular 'they'
b ulya - 'to smear'
bur - 'to turn (the head of a horse in a certain direction)'
b ut 'leg, legs'
buz-: sutna buz- 'to withdraw the verdict'
buz 'ice'
b uzul- 'to be crushed'
b U (only one case), see b u
b U! ur - 'to order'
3/dZlz
zan", dzan '" dzan (P gan) 'animal; life, soul'; zan i!~ata bar- 'to gallivant'
zauhar (A gauhar) 'precious'
dzan, see zan
dz! - '" Cl - 'to gather, assemble'
zi~ab '" zi~a~ (A gawab) 'reply, what one has to say'; Z. ber- 'to reply'
zi ma '" zuma (A gumCa) 'Friday'; b ~r zi madan 'after a week'; z. b ~tap 'after
Friday'
zin (A ginn) 'djinn'
dzu-: beta dzu- 'to frighten'
zuy-, see ciq-
zuma, see zi ma
c/tS/ts
caya: ne c. 'so many'
ca!qal- 'to sway'
caq- 1.: tu~ek caq- 'to shoot a gun'
caq- 2., see ciq-
caqM- 'to call, to summon, to invite'; caqarap kel- 'to summon'
cap- '" ca~- 'to run, to leap forward, to dash off, to gallop (off), to leap up and down,
to take off, to fly'; ca~ap bar- 'to go in a hurry'
catar 'tent'; c. qur- 'to pitch a tent'
cac: caclar 'hair'

75
caine- 'to chew'
canc- 'to fasten (a pin), to poke, to pin, to pierce'
cec- 'to unbutton'
cepken 'jacket'
cetam 'hard, difficult'; C. geI- 'to turn out to be difficult'
cl-, see dz!-
ci~- 'to urinate, to defecate'
cicaqla- 'to defecate'
cic;yan 'rat'
ci d a - 'to stand, to take, to bear, to support'
ciq- '" caq- '" zu;y- 'to come out, to go out, to come to the fore, to set out, to go, to
leave, to appear, to turn out to be'; ciq~p kel- 'to come out, to spring, to appear';
ciq~p ket- 'to leave, to set off; bas~nnan aia;y~na ciq;yanca 'from top to
bottom'; ald~na ciq- 'to meet, to come upon, to appear before one'; an ja;y~na
ci q - 'to cross to the opposite side'; art~ b ulan ca;ya p g Tr - 'to follow someone
in (to some place)'; ;yolumnan x.atar ciqar 'an accident may fall from my
hands'; oram;ya ciq- 'to go out'; torgo ciq- 'to rise to the seat of honour';
ja;yasana ciq- 'to come to their side'; zu;yuP baq- 'to appear'
ci;yara;yan: et C. 'wash tub'(?)
ci ;yart - 'to take out'
c!ria-: c!riap ot- 'to chirp'
cirma- 'to tie'
cislaq 'meat for grilling on a skewer'
ci '" CU (emphatic): b izde ci 'at home'; gel ci 'come!'; men ci 'it's me'
cinece i 'the little finger'
cil) '" cil)k (superlative particle): C. ullus~ 'the eldest', etc.
cirkit- 'to singe, to bum'
coq - 'to peck'
cop (P cub 'little stick, straw'): C. bulan 'by drawing lots'; C. sal- 'to draw lots'
coperek: coperekder et - 'to prepare pastry' (T cig borek)
cu, see ci
cu~uk 'stick'
cli- 'to let fly, to send off flying'
cliperek 'rags, bandage'

76
 d
d a '" de '" ta '" te '" na '" ne '" d a '" ta '" na 'and, as well, too, also' (emphatic:
draws emphasis to the preceding word); da ... da 'and, as well as'
d a r a '" d ag I '" d eg a 'once again, once more, still, still more, moreover, ever again,
this time (often followed by da)'; b Ir d. 'another; also'; b Ir d. keren 'on
another occasion'; b I r d .sa 'another one of them'; d. d a ... d. d a 'the more ...
the more'
darai (P darayI) 'silk'
dal} (A daCwa) 'battle'
da, see da
de- '" ne- '" te- '" ta- (marks end of a quote) 'to say, to explain; to be told, to be
called'; dep ait- 'to say, to reply, to ask, to think, to add, to continue'; dep
sora- 'to ask'; dep 'so that'; degen 'called, named'; 0 sahat degence 'that
very minute'
de, see da
dega, see dara
dert (P dard) 'problem, trouble'
derwas (P darvIS): ala d. (pr. n.) 'Ala Derwish'
desetan (R ):\8C5ITI1Ha) 'desyatine (= 1.09 hectares)'
-dIr '" -dar '" -nIr '" -nar 'is, shall be'
d0x. ter '" tox. ter 'veterinarian, doctor'
dos (P dust) 'friend'; d. rardas 'loyal brother'; d. tut- 'to befriend, to make
friends'; dossaz 'friendless'
don-: oilara don- 'to be immersed in thought'
dort 'four'
dOl!! (P d Iv) 'giant'
du: d. ral- 'to be left without an owner'
dunja (A dunya) 'world'
duwan (A dIwan) 'administration room'
e/e
e-, see a-
eckI 'goat'
egaz: e. e. 'two by two'
e i 1. 'hey!'

77
e! 2: e !1er 'masters'
ekan, see aken under a-
ekew. '" ekeiji 'two, both'
e k I '" eka 'two'; b Ir e. 'a couple of, a few, one or two; a couple of times'; e. uc 'a
couple of; e. s ii t a 'ten copeck coin'
ekInzi '" ekanzi '" ekanzI 'second'
e I 'people; others'
elt- 'to take, to return something, to convey, to carry'; eltap bar- 'to take'
e ltar 'astrakhan'
ell}as 'funeral repast, memorial gathering'
emen: e. terek 'oak tree'
endere! (geogr. n.) 'Enderei'
enne, see anne
er- (only one example), see a-
er 'husband, man; brave'
ere: e. tur- 'to stand up' (intrans.); e. turyuz- 'to stand up' (trans.)
erkek 'man'
erten 'in the morning, the following morning'
es: es ta~- 'to gain consciousness'; esalJe geleme 'do you imagine, do you think'
esen: e. bar~p sal} gel- 'to go in health and return safe'
esk I 'old; previously'
eSIk 'door'; e. auzda 'in front of the door'; eSIkke bar- 'to answer the call of
nature, to step outside'
eSIt- '" esit- '" esat- 'to hear, to listen'
et - (auxil. verb) 'to do, to make, to build, to construct, to prepare, to turn into some-
thing'
et 'meat, flesh'; et ciyarayan 'wash tub'(?)
ets I z 'without meat'
ettar- (auxil. verb) 'to do'
f
fatton « R ~a3ToH) 'phaeton'
g/~
giimIs (P gavmis) 'water buffalo'
ge~en 'pIle of straw'

78
ge~an: g. qj! - 'to make (a woman) one's legal wife'
gee-: geeap qO! - 'to let the matter go'; mena geemesel] 'if you don't forgive me'
gee 'late'; gee yO! - 'to be late in returning something'
geee 'night, evening, by night, over night, at night, in the night'; geeede 'at night, at
night time'; alta g. 'for six nights'
gel- '" kel- 'to come, to follow, to return'; alap gel- 'to bring, to fetch'; artannan
gel- 'to follow one'; a!1anap gel-'to return'; bailaq bulan gel- 'to be
brought up in wealth'; eaqarap gel- 'to summon'; eetam gel- 'to turn out to
be difficult'; ejyap gel- 'to appear, to spring, to come out'; esane gel- 'to
imagine, to think'; )(OS geldal] 'welcome!'; k ~rap gel- 'to come in'; qaitap
gel- 'to return, to come'; maya gelsene 'marry me'; ozap gel- 'to pass by'
(with abl.); s~l]l]ap gel- 'to go stealthily'; tilyillap gel- 'to come pouring
down'; gelegen ij ma 'next Friday'
gelan 'bride'
geltar- '" keltar- 'to bring'
gerek 'one has to.. .' (with dat., with verbs - me / - me)
gerta '" gerte 'truth, right'
ges- 'to sever, to cut, to cut off, to slit open'
gesek 'piece, morcel'
get- '" ket- 'to go, to walk off, to go off, to go away, to go ones own way, to head
towards' (enclitic); getap bar- 'to leave, to go'; alap get- 'to carry off, to
carry away'; ejyap get- 'to set off, to leave'; getgen zat 'what has come to
pass in the past'; qaeap get- 'to run away'; qo!ap get- 'to leave'; tOl!lolep
get- 'to fall down'; jolya ttisup get- 'to set off on a journey'
gezaklet- 'to cause to line up'
gI-,seegi!-
g~ei '" kiei 'small, young, younger, youngest'; g. jas 'small child'
g~einiliji. 'tiny, small', see kieel!l
gidar- 'to clothe someone'
g i ! - '" g i - 'to wear, to put on'
g i i in - 'to be dressed'
g i iar- '" g I ir- 'to put in, to show into (a house)'
g~m~k, see jimik
g ~r- '" k ~r- 'to go in, to enter, to hide'; g ~rap b ar- 'to enter, to go'; g ~rap gel- 'to

79
 come in'; aras.:'lnna g~r- 'to go into the middle of them'; art;:') bulan carap
g Tr - 'to follow someone into some place'
g ~ s ~ ~ k i si 'man, person; anyone'
gocur- 'to change one's place' (trans\. as 'to appear')
golek 'blouse'
gom- ~ kom- 'to bury'
gon 'hide'
got)ul ~ kwt)kw[ll 'heart'; kwt)kwt) al- 'to repair a hardship and win someone's
heart'
gor- ~ kor- 'to see, to take care of
gore: sorar g. 'accordingly'
gorset - ~ kor~et - 'to show'
garun- 'to appear, to show oneself, to be seen'
gorus- 'to converse' (trans\. as 'to bid farewell')
gi)t 'bottom, buttocks'
gater- 'to lift, to take off
gi)qjerl~ 'once again'(?); cf. gatuierlep id.(?)
gaz 'eye'
gucuk 'puppy'
g ui - 'to bum, to catch fire'
g w m ~ S 'silver, a piece of silver'
gwn '" kwn '" kw m 'day'; b ~r g. 'one day'; ek ~ uc gwn 'for a couple of days';
ek~ gwn 'for two days'; bIr gwnwgI 'one day'; tat)la turup bIr~s~ gwn
'by the day after tomorrow'

rac-, see q ac-

radI '" radi '" radi '" radt '" Gad! '" qadI '" qadi '" qadi '" radI '" radi '"
radt (A qa<;tI) 'kadi,judge'
rait-, see qait-
ra1-, see qal-
r anat1.:'l: ai r· 'crescent-winged'
rap 'sack'
rap;:'), see qa~a
rara-, see qara-

80
rardas 'brother'; dos r. 'loyal brother'
raras, see qaras
r arsa : r. bol- 'to meet, to encounter'
yasya 'bald'
rat- 'to mingle' (transitive), see qat-
ratan, see qatan
raz 'goose'
rad I '" rad i '" rad L see rad I
racar-, see qacir-
rastar '" qaztar- 'to squeeze, to squash'
r;n, see qaz
razardas, see qazardas
rOt -, see qOt-
r 0 !, seeqoi
roici, see qoici
rol, see qol
rorq-, see qorq-
run - '" q un - 'to land' (for a bird)
runah '" runaq (P gunah) 'sin'; runaha mena boinuma 'put the blame on
me'; sena runaha!Jnan 'because of you'; runahsaz 'sinless'
rus, see qus
ruiruq, see quiruq
h
haz! (A 1).agg): haz!ra bar- 'to go on the pilgrimage'
ha!: h. h. 'yes'
haida- '" haida- 'to drive (forward), to goad (an animal)'; haidap bar- 'to go
galloping, to walk on'
hai t (interj.): h. ulallar 'hey lads!'
ha!wan '" haiwan (A -':taywan) 'animal'
haq (A 1).aq q): ! sna hara 'the truth of the matter'
haqalla (A caqiJ + la) 'intelligent'
hapla- 'to bark'
hall 'hunt'; h. qadara ciq- 'to goon a hunting trip'
hai (interj.) 'oh!'

81
haida-, see haida-
ha i ill 'simpleton'
haiwan; see ha!wan
hali ,., haIr,., Xali (A 1)al) 'now, immediately now; just you wait'
har (P har): h. k i m 'whoever'; cf. below
haq ,., hard'" xari 'every'; X. zat 'everything'; xarinr 'everything'; xaqsd
'each one'; cf. above
hee (P hIe) 'nothing'
he i (interj.) 'hey!'
hetse: h. betse 'good-for-nothing(?), (cf. Kklp. hats~-pats~ 'petty clerk')
hrsap (A 1)isab): srzrn h. bulan 'according to yourcalculation/logic'
huqmu (A 1)uk m) 'decree'

xa~ar ,., xalJar (A .gabar) 'news'

Xalq (A .galq) 'people, public, crowd'
xan 'khan'
Xa p - 'to bite, to eat'
xar~uz (P .garbuza) 'watermelon'
xara~at (A barabat) 'ruined site'
x art (onomat. sound of biting): X. tep 'crunch'
xasapci (A qa~~ab + -ci) 'butcher'
xatar (A .gatar) 'danger'; rolumnan X. e~rar 'an accident may fall from my
hands'; Xatar l~ 'fatal'
xalJar, see xa~ar

Xali, see hali

xappa: X. x.azr r et- 'to prepare from top to bottom'
Xari, see haq and har
xazrr (A .gazir): xappa X. et- 'to prepare from top to bottom'
X~ndzal ,., Xrndzal (A .gangar) 'dagger'
x~z~rI (A ljiQir): X. paixamar 'the prophet HIzrr'
XIld (P .gailI) 'many' (adj.)
xrndzal, see x~ndzal

xoraz (P .gurus) 'cock', cf. talJq

x os (P .gUS): X. geldd9/gelddgdz 'welcome'

82
xozaIn (R X03S1Y1H) 'employer'
xuia (interj.?): X· raear- 'tocallforhelp'
XulJ « Xurn) 'sand'
alilII1
a- '" e- '" er- 'to be'; eken '" aken '" iken '" rken 'it is, he etc. was; if you think
that; it seems; I wonder'
...L (onomat. sound of screaming) 'eeee!'
i e- 'to drink'; i ek i i e- 'to take a drink'
ie '" le: ieln ae- 'to unfold (a piece of paper)'; ieinne/ ieinde 'in it'; ieine
barap '(facing) into'; ieine!ieina 'in, inside'; ieinneja 'among them'
Ieir-: sutun Ieir- 'to suckle, to nurse'
iek i: i. i e- 'to take a drink'; iek ilerde 'at drinking gatherings'
Iken", iken, see aken under a-
il- '" n- 'to look, to tie, to hang up'
ilk i e 'hook'
i rn rn as 'shoulder'
rne 'needle'
InI 'younger brother'; ara InI 'brothers': gIeI InI 'brother'
inne- 'to remain silent'
anne '" enne 'again, once again'
isa (A pr. n. cI!?a) 'Isa'
ispireke", IspIreke (R CnYl':lKa) 'match stick'
I ss 1 'hot'
I s- UI I s- ?] 'to sit modestly'
is '" IS 'work, matter, deed'; iSlerarn eetarn gelda 'things turned out difficult for
me'; 50 15 I ueun 'for this'
151e- 'to toil'
it 'dog'
izle- 'to search for/about, to look for/about, to look about'
j!i
j a~a S- 'to grab; to get stuck'
ja~sar 'cracked'
jar a : sl1 jarada 'by the waterside'; jarasana erq- 'to come to their side'; jar a
sannan al- 'to take'

83
jaxsaL see jaqsai
jaxsa '" jaqsa 'good, fine, best, beautiful, excellent, preferable, wonderful; well,
decently'
jaxsalar '" jaqsM~q 'excellence'; send allahn~ jaqs~l~r~nnan 'for the love
of God'
jaq-: ot jaq- 'to build a fire'
jaq 'side, corner'; jaq~na '" jaq~na 'to, close to, to the side, towards, somewhere
near by'; jaq j~na 'in all directions'; jaq~nna 'by his side, with, by'
jaqsai '" jaxsai (geogr. n.) 'Aksai village'
jaqsa, see jaxsa
jaqsalaq, see jaxsM~r

j alci 'farm hand, hired man'

ja1ran 'lie'; j. ait- 'to go back on one's word, to fail someone on one's word';
muna sozu j. 'he has told a lie'
j a m an 'bad, evil, vile, wretched'
jan 'place'; jan~na '" jan~na 'to him, together with'; bIr bIr jan~na 'one on
either side'
janatai 'corner'; b Ir j. 'aside'
jal)a '" jal)l)a 'new; recently'; jal)adan 'once again'
jal)l)az 'alone; just, only'
japraq 'leaf
j ar- 'to cut up, to sever, to slit, to split, to split up'
jar 'hillside'
jara- '" jara-: jarairan 'befitting, becoming, splendid'
jara 'wound'; j. bol- 'to become wounded'; j. et- 'to wound'; jarala 'wounded'
jaras- 'to befit'
jarastar- 'to consider fit/suitable'
jara-, see jara-
jaras 'races'; jarasra sal- 'to put up something for prize at a race'
jaraqlaq: allahtan bet j. tiledi m '1 begged God not to shame me'
jarIa '" jarla 'poor'; j. bol- 'to become poor'; jarlalaq 'poverty'
jarta 'half
jas 'child, son, youth, boy; young'; kici jas 'child'; jas tap- 'to give birth to a child'
jasa- 'to live; to live happily'

84
j asan 'life'; b u j. b uIan 'in this style of life'
jas;}n- 'to hide'
j at - 'to lie, to rest, to stay, to be'
jal}ru", jal}run 'sore (on the back of a horse),
jawl;}ql;} 'with a scarf
jaz- 'to write'
jazi}q: j. bol- 'to be miserable'
jiiriipe (A yii rabbi) 'oh my God!'
jeg;)l- 'to hitch oneself/to be hitched (to a carriage)'
jek: jege tur- 'to hitch an animal (acc.) to a carriage'
jel 'wind'
jer '" ter 1. 'place, ground, earth, space, part'; so jerde 'then and there, at this point'
jer 2.: jer sal- 'to saddle'
jeryas 'saddle head'
jerIe- 'to saddle'
jet - 'to come, to come by'
jetg;)r-: jetg;)r;)p bar- 'to send'
jeqs- '" jet;)s- 'to come, to reach'; jarIi}Ii}q jeqsgen 'he fall destitute'
jett;) 'seven'; jettew id.
i!~at-: dziin i!~ata bar- 'to gallivant, to go to amuse oneself
iiyM- '" j;}yM- 'to collapse'; iiy;}l;}p qal- 'to faint'; HyM;}p tur- 'to lie
sprawled'; hiit ut ul) ii yMmas;}n 'may you live in peace!'
Hq - '" i! q - 'to knock down'
jil '" ji}1: HIda '" hiin HIda 'every year, a year, per year'; jett;) jil 'for seven
years'; HIda blr ker;) 'once a year'; bes a1t;} jilya bol- 'to reach the age of
five or six'
jpa- '" ji}la- 'to cry, to weep'
HI;}: j. su et- 'to warm up some water'
iiIq;} '" ji1yi} 'horse, horse herd'; jilqM:j 'herdsman tending horse, keeper of horses'
i
j m a q 'tale, story'
Hm;}rtya-~as (pr. n.) 'Egg-head'
j i~er- (ichoative enclitic); 'to send (out), to let g%ff
jimik", timik '" jim;)k '" gimik 'like; just as'
joyosii 'otherwise'

85
joq 'there is/was not; do/did not have (with poss.); was not to be seen; no!'
jo1 'way, path, road, journey'; jo1 ber- 'to give passage, to give way, to let pass'; jo1
bu1an 'along the road'; jo1ya ttis- 'to set out on a journey'; jo1ya sa1- 'to set
something on its way'; sii jo1umnan 'for this once'
jo1das 'companion'
jo1uq- 'to come across, to meet'
jort- 'to gallop on'
juyun- 'to squat'; aira tizden juyun- 'to squat on one knee'
j u1q - 'to pick, to cut off (fruit from the stem)'
j urt '" j iirt 'home, house, dwellings, settlement, household, camp, neighbourhood,
place where animals are kept'
jUlluq '" jUUluq '" jUl!luq '" jUlluq '" jUUlq '" juuq '" juuq: j. bo1- 'to have it
off (sexually)'; j. et - / ett~r - 'to let someone come close (with sexual intentions),
jUlk1e- 'to load'; jUlk1et- 'to cause to be loaded'
jiir- 'to walk, to walk off; see jiirii-
j iirot - 'to administer'
j iirt, see j urt
j iirt1~ 'someone from the same neighbourhood'
jiirii- 'to walk, to wander, to go around, to go about, to walk on, to come'; jurup
bar- 'to go'; tusup jurii- 'to come down'; artana tusup juru- 'to follow
someone'
jGwe1 'bridle'
k
k'ayaz, see qayaz
k'antur-: soq [= so?] k'anturyan 'this bastard, this counterfeit'(?)
kef", kep (A kif): kef et- 'to enjoy life'; kef~1) sGgenne 'when it pleases you'
ke1-, see ge1-
ke1t~r-, see ge1t~r-

kemanca (P kamanca) 'fiddle'

kep, see kef
kere (A karra): ja1da b Ir k. 'once a year', cf. below
keren: b Ir k. 'on one occasion, once'; b Tr daya k. 'on another occasion', cf. above
ket-, see get-
kim '" kTm 'who, whomsoever'; kimge (dat.); kimn~ (gen.); kimn~kT 'whose';

86
 hiir k i m 'whoever'
k~r-, see g~r-
k~r~nd~r- 'to give a bath to someone'(?)
kiti, see g~t~
kicew 'small', cf. g~c~now

k~jamat (A qiyamat): k. kwn 'the day ofJudgement'

k ~ !ill 'son-m-law'
kisi, see g~s~
kogursin 'pigeon'
kok 'blue; sky'
kokwr- 'to roar'; kok k. 'for the sky: to roar'
kom-, see gom-
komek (P kumak) 'help'; k. et- 'to help'
kop '" k"p 'many, a lot of, numerous; a lot, utter'
k"pur 'bridge'
kor-, see gor-
korset -, see gorset-
koz, see goz
kUl: jariij;yan kuide 'in befitting affluence'
kwl'lake'
kwle- 'to laugh'
kwl~ai 'idler'
kwm '" kwn, see gwn
k wnn UZ 'in daytime'
kWJ:)kwl, see g"J:)ul
q
qaaaq, see qaq
qa~a '" qapo) '" ;yapo) '" qapu '" qapu '" qa~a;y 'door; service (for a master)'
qa~an 'boar'
qa~o)z-: ot qa~o)z- 'to catch fire'
qazar 'Kajar'
qac- '" ;yac- 'to run away/off; qaco)p bar- 'to run off; qaco)p get- 'to run away'
qacan 'when'; qacanna 'anyway'
qadI '" qadi '" qadL see ;yadI

87
qa;yaz '" k'a;yaz (P kagiiD 'a piece of paper, letter'; qoluma k'. berda 'he gave
me an order'
qahl)a (A qal)ba) 'prostitute'
qat d a 'where, where to'
qatdan 'where, from where'
qat;yaras- 'to extend one's sympathies/condolences to someone' (with dat.)
qatnar 'boiling'; q. sa et- 'to boil some water'
qatsa 'which' (adj.); 'whichever, whosoever'
qat t- '" ;yat t- 'to return, to withdraw'; qat tap gel- 'to return, to come'; qat t;yan
'curved'
qaq- 'to knock (on a window, with dat.), to strike (with acc.)'
q aq '" q aaaq (onomat.) 'caw' (the sound of a crow)
q al- '" ;yal- (enclitic) 'to stay, to remain, to be left'; q al;yan 'remaining, rest'
qala (A qalea) 'castle'; q. bulan 'castle'('?)
qalqa, see qalqa
q al q an - 'to raise oneself
qalqa '" qalqa 'roof
qamcu '" qamacu 'whip'; q. ur- 'to whip, to slash one's whip'
qan 'blood'
qapa '" qapu '" qapu, see qa~a
q aptal 'coat'
qara- '" ;yara- 'to look, to look around/about, to watch, to see (to something), to try,
to attempt'
qara 'black'; q. qar;ya 'black crow (i.e. misfortune)'
qara;yus 'eagle' (Aquila)
qaral)a '" qaral)l)a 'dark'
qarca;ya 'hawk' (Accipiter gentilis)
qardas 'brother, sister'
qar;ya 'crow'; qara q. 'black crow (Le. misfortune)'
qaras '" ;yaras 'span of the hand'
qarol (R Koponb) 'king'
qarsa 'before, in front of; qarsal)da 'for you'
qart 'old; old man'; q. qatan 'old woman'
qat- 'to turn hard (intrans.), to harden up (and die)'; tal) qat;yanna 'when dawn
breaks'; cf. ;yat-

88
qatan '" rat~n 'woman, wife'; bI r. 'noble lady'; rat~n~m 'my dear wife';
basra q. al- 'to take another wife'; qurcaq q. 'lady dolly'
qat}ralas- 'to quarrel'
q azaq 'servant'
qazan 'cauldron'
qacjr- '" qacar- '" r~c~r- 'to call out, to call, to shout, to scream, to yell, to beckon,
to crow (of cocks)'; a! t~p r· 'to shout'; X. uta r. 'to cry for help'
q~d~r- 'to go about'; qadara get- 'to go fora stroll'; hat} q~d~ra cjq- 'toga
on a hunting trip'
qj! -: ge~~n qj i - 'to make a woman for one's legal wife'
q a i a n 'with difficulty'
qa1~oi in (pr. n.) 'Hair-neck'
qalac", qtilc 'sword'
qar 'outdoors'; qarra cjq- 'to go out'; qarra cjrar- 'to let someone go out'
qarI: q. barmaq 'engagement finger'
qaram 'Crimean'; q. qIilc 'Crimean sword'; q. to~ek 'Crimean gun'
qarjIn: qarjrnnan oHip bar- 'to pass by'
q~z '" r~z 'girl, daughter'
qazardas '" q~zardas '" r~zardas 'sister'
qazb ai 'coward'
qazdar- '" qaztar- 'to heat'; q.ap bas- 'to brand (with hot iron')
q~za1 '" qazal 'red'; qap q. 'flaming red'
qaztar- 1, see qazdar-
q~ztar- 2, see r~st~r-

qO! - '" rot - '" qui - (enclitic); 'to put, to leave (behind), to keep, to put aside, to let
one go, to allow, to let, to pour (over)'; roi~p bar- 'to leave behind'; gec~p

q 0 i - 'to let the matter go'

qoi 'sheep' (sg. and pl.); qoilar 'sheep'
qoian 'rabbit'
qoicj '" qo!ci '" qoic! 'shepherd, herdsman, herdsman of sheep'
qoi(~)n 'chest' (translated as 'collar')
qol '" rol 'hand'; qol ber- 'to give one's hand'; qol¥, al- 'to take up'; qoluma
k'araz berdi 'he gave me order'; rolumnan x.atar carar 'an accident may
fall from my hands'

89
qoltuq 'nether part of the ann'
qonaq 'guest'
q O lJ,jzaq 'insect'
qorq- '" qoruq- '" yorq- 'to be afraid, to become frightened'
qotan 'pasture'
qotar- 'to unload'
qoz 'walnut'; qoz terek 'walnut tree'
q (j al a - 'to chase/drive away, to chase after'
q ub ay ala 'shattered(?)' (cf. modem Written Kumyk XYM-XYB5T id.)
q ucaqlas- 'to embrace someone' (with b ulan)
qui -, see qoi-
quiruq '" yuiruq 'tail'
qullu[q): q. e1- 'to serve'
qumuq 'Kumyk'; q. Hmaqlar 'Kumyk tales'
qun-, see yun-
qur-: ca1~r qur- 'to pitch a tent'
q ur a i 'reed'
quran (A Qur'an) 'the Kuran'
qurcaq 'doll'; qurcaqtai 'doll-like'; q. qa1~n 'lady doll'
q uruq 'branch, stick'
q us '" yus 'bird'
qUI) u r - 'to sizzle, to fry'
quwurul- 'to shrivel'

laq~r: 1. e1- 'to speak'

lOl)an 'rat'
m
ma 'here you are!'; ma ma 'come here, come here!' (in calling a dog)
maya (dat. of men), see men
maq1a- 'to praise'
mal (A mal) 'property, possessions, goods, wealth'
mali m (A ma c 1l1m): m. e1- 'to proclaim'
mamuq 'cotton-wool'
mana1 (R MOHeT5) 'ruble'

90
manca: anana! anca m. 'hey diddle diddle' (folk song jingle)
mazit (A masgid) 'mosque'
men '1'; men~ (gen. or acc.); men~q r 'mine'; mennen (abl.)
m~, see mu
m r car 'maize cake'
mrn- ,., mrl]- ,., m~n- 'to mount (a horse), to ride; to climb (on a tree or roof), to sit
(in a tree, in a carriage), to seat oneself (in a carriage)'
m rnn~r- 'to seat or put (someone in a carriage)'
mrl]-, see mrn-
m rl] 'thousand'
m i sk~n (A m i sk in) 'unlucky, poor'
molla (A maula) 'mullah, moll a'
mu,., m (j ,., m ti ,., mu,., m~ (interrog. particle)
m ulan (after - m), see b ulan
m una (gen. or acc. of b u); m unna (loc. of b u); m unnan (abl. of b u), see b u
mti ,., mu, see mu
m us 'corner'
n
na-, see de-
nas~ps~zdik (A na~ib + -s~zdik) 'misfortune'
na ,., ne, see da
ne 'what; how'; ne b ulan 'with what'; ne cara 'so many'; b rr ne cara 'many';
nece 'how; how many/much'; necik 'how, what sort of thing'; nen~ 'what';
nege 'why'; ne tictin/nectin 'why'
-nrr ,., -n~r, see -dir
nOra! 'Nogai'
ntigor ,., nUlri)r (P noukar) 'servant (male)'
0/6
o '" 01 'the, that; he'; olcu 'he' (emphatic); orar 'him, to him'; ola! 'that kind'; on~

'her, him'; o~~r 'the other one'; arar 'to him'; ana 'him, it; his, its'; ann a
'there, right there'; annan 'from him etc., from there'; annan sol] 'then, more
over'
o~ar 'the other one'
O! (interj.) 'oh!'

91
o! 'thought, deep thought'
o!1as- 'to think, to ponder on a matter'
o!na- 'to play'
o!nas 'lover (male)'
o! s~z 'forlorn'
oX u - "" uXl}- 'to read, to read out'; uXl}an 'learned'
oxut- "" oqut- 'to teach reading'
oq 'arrow'
oqul- 'to be read out'
oqut-, see oxut-
01, see 0

olar, see alar

ola! 'that kind'
oltur- "" oltur- 'to sit'
olturt- 'to seat'
om - m i r, see oc) b i r
on ek I 'twelve'
on~ "" on~ (ace. of 0) see 0

oc) - 'to prosper'; oC)up / oc) C)up 0 s- 'to prosper'

oc) b ir "" om - m ir 'eleven'
oc) g 'right'
opraq: opraqlar 'clothes'
oram 'street'; oramya ciq- 'to go out'
orta 'middle'; orta barmaq 'middle finger'
ortal~ q: ortal~ q q a s al- 'to be put out in the middle'
ortanc! "" ortandz~ 'middle'
osal "" usal 'weak'
osa - "" usa- 'to seem to be, to resemble, to remind, to appear to be'
ot 'fire'; ot qa~az- 'to catch fire'; ot tUs- 'for fire to spread'; ot jaq- 'to set up a
fire'; otya sal- 'to place on fire'
oz-: oz~p/ozup b ar- /gel- 'to pass by' (with ab!,)
of.
nywz 'ox, cow'
01- 'to die'

92
olc- 'to weigh, to measure'
olcegen 'scale'
oltiir- '" oltur- '" olter- 'to kill'
olii '" olu 'dead body, corpse'
or: orge/or;ya 'up, upwards'; cilJk ordegI 'topmost'
os- 'to grow'; olJup os- 'to prosper'
ot-: oti.ip bar- 'to pass by'
ot: ciriap ot- 'to chirp'
oz '" r.z 'self; own'; oz qara- 'to see for one's own eyes'; ozlege 'to their place'
ozden 'free master'
ozekl<} 'with rapids, with falls'
ozgen: b I ozgen 'lady, noble lady'
ozgo 'another; other'
p
paca '" patca (P pad iSah) 'pasha'
pai 'share'; pai et- 'to share'
pa!ia- 'to share'; pailap ber- 'to divide'
paix.amar '" paix.amar (P paigambar) 'prophet'
paq~r (A faqIr) 'poor'

palpan 'bird chick'

para (P para): para para et- 'to tear to pieces'
parax.at (P faragat) 'freely'
pas man (P pasI man): p. bar- 'to be sorrowful'; p. bol- 'to be sad'; oi p. 'oh
what sorrow!'
patca, see paca
pelenci (A filan/falan + -cO 'such and such'
perwo! (R nepBbIH) 'first, supreme'
pilaw", pr!aw (P pilau) 'rice, a pot of rice'
pi!ala (P piyala) 'cup'
poq 'shit'; poq asama 'stop talking shit'; kr.p poq asama 'stop talking utter shit'
poqloq 'dunghill'
polsa 'robe'(?); polSa/polS et - 'to make a dress out of something'
polsala 'robed, dressed'(?)
pr ikaz (R npHKB3): p. bol- 'for a command to be issued'

93
prikaznaj (R npHK1l3HbIH) 'leader'
puf"" pwf "" puf: p. a! 'phew!'
pursavlUq 'hindrance'; p. ber- 'to prevent, to be in someone's way'
r
raz~ (A ra<;1i): r. bol- 'to consent'
s
sa~~ 'scale'

saya (dat. of sen), see sen

sahat (A sacat): so s. 'that very hour'; 0 s. degence 'that very minute'
saqal 'beard'
saqla- 'to keep, to protect, to take care of something or someone, to guard, to take the
guard, to keep oneself away from something'; allah saqlas~n 'may God protect
us!'
sal- 'to put, to place, to fix, to send, to send down.; art~lJa sal- 'to bring someone
along (by having him follow you from behind)'; cop sal- 'to draw lots'; otya
sal- 'to place on fire'; s~n sal- 'to erect a tombstone'; urup sal- 'to throw
someone off (a horse)'; jar~sya sal- 'to put up as prize for a race'; jer sal- 'to
saddle'; jolya sal- 'to set someone on his path'
sal 'raft'
sallan- 'to sway'; bas~n jerje sallan- 'to bend one's head down'
san: sanna/sanda etme! 'without paying any further attention'
s ana - 'to count; to consider; to test; to put to test'
... ~'-
s ar a 'yellow'
sarya! - 'to become pale'
sat- 'to sell'; sat~p al- 'to buy'
sav 'healthy'; sav bol- 'to heal, to be cured'; esen bar~p sav gel- 'to go in
health and return safe'
savlUq: sen savlUqtu 'to your health!'
savt "" saut "" saut 'weapon(s)'
sawetnik (R cOBeTHHK) 'counsellor'
segaz: s. s. 'eight by eight'
se maz "" ze m rs 'fleshy'
sen 'you' (sg.); senci 'it is/was you who .. .'; sena (ace. and gen.); sennen (ab!,)
siiir 'cow'

94
sMa - 'to plaster'
s~n - 'to break:, to crack' (intrans.)
s;}n 'tombstone'
s;}nn;}r- 'to break:' (trans.)
s 1- 'to fit'
si 1- 'to urinate'
sHat- 'to cause to be caressed'
sille- 'to wave'
srn-: srl)l)ap gellget- 'to go stealthily'
srz 'you' (p!.); srzan (gen. and acc.); srzden (ab!,)
sal - 'to kill, to slaughter'
sal 'ancestry, forefathers'
sold;}r- 'to have someting killed'
soq ur: s. bol- 'to become blind'; kozlera m s. bold;} 'my eyes have become blind'
sol 'left'
sal) 'then, thereupon, afterwards, so, and; last; (with ab!.) after'; annan sal) 'then,
moreover'
sora- '" sor- 'to ask'; dep sora- 'to ask, to say'
sO!le- '" stil1e- 'to speak:'
soz: altran soz 'word'; altmara sozti joq 'he had nothing to say'; tic basqa
sozna a 1tt~ 'he said three different things'; bar soztim 'all I have said'; m un~
sozti ja1ran 'he has told a lie'; jaman soz rat- 'to speak: evil'
sl1 'water, waterside'; sl1 jarada 'by the waterside'; qalnar sl1 'boiling water';
qalnar sl1 et- 'to boil some water'; Hl~ sl1 et- 'to warm up some water'
sur- 'to thrust'
surat (A ~l1rat) 'picture'
sut (R cY.r:l) 'court; court-room; decision of the court, verdict'; sutlar 'court'; sut et-
'to give/issue a verdict'
s u 11 ur - 'to swing'
suwrul- 'to scatter in the wind'
su- '" sui - '" su- 'to love, to desire, to want, to be in love, to wish, to like, to long, to
plot, to decide, to get into one's head'
sue- 'to prop up'
suek '" suek '" suek '" sujek 'bones, corpse, skeleton'

95
SU! -, see sG-
sujek, see suek
su!le-, see so!le-
sGn- 'to become happy, to be glad'
surt- 'to rub'
sut 'milk'; sutun Tcir- 'to suckle, to nurse'

sahar (P sahr) 'town'

sa!ax. (A saY-b) 'sheikh'
saqM-soqar (onomat.) 'jingle jangle' (sound of metal pieces clattering)
sa m1an - 'to become irritated or nervous'
sal}saq 'not congealed; weak, soft (e.g. of ice)'
Sa!;}: ek T Sa!;} 'a ten copeck coin'
sek (A sakk): sek bo1- 'to become suspicious'
seker (P sakar) 'sugar'
so :; sol:; so :; SU :; SU 'the, he, she, it, this, that, these, those'; so jerde 'there
and then'; sona bu1an 'with that'; son/sona ucun 'for this; that is why';
sonna 'then, there'; sonnan 'from there, from it, then'
soyar (direct. of so): s. gnre 'accordingly'
sol, see so
sola! :; su1a! 'such; that's how, with this logic, thus, in this manner'; s. mu 'is that
so, am I correct?'
solar 'they, these'; sol ana :; su1ana (acc.)
sona :; sun;} (acc. and gen. of so), see so
sonna (dat. of so); sonnan (ab!, of SO), see so
so, see so
su1ai, see sola!
su1ana, see sol ana
suna (acc. of SO), see so
su, see so
sun;}, see sona
t
ta, see da
tab- :; ta~-, see tap-

96
ta~aq 'from, towards' (with abl.)
ta~an 'heel'
ta~at - 'to be found, to appear'

tab un: b r r 1. yO! 'a flock of sheep'

tacal)ka (R T1'l'HIHKlI) 'gun carriage'
tat - "" taj- 'to falter (for a horse); to fade, to slip, to go away'
taiaq 'stick'
tajal,!: 1. bol- 'to be a support'
tal dar- 'to twist'
taq- "" tay- 'to fasten, to put, to put on'; at taq- 'to name'
taq~r-toqar (onomat.) 'clip-clop' (sound of horse's hooves)
tal-: talma! 'tirelessly'
tamasa (P tamasa): 1. bol- 'to look at someone in surprise'; tamasaya bay- 'to
look at a wonder'; tamasalaq etap qara- to look with amazement'
tan~ s: 1. b 01- 'to become acquainted'
tal) 'dawn': tal) qatyanna 'when the dawn breaks'; tal)la turup b rrasa glUn
'by the day after tomorrow'
tap- "" tab- "" ta~- 'to find'; es tap- 'to gain consciousness'; jas tap- 'to give
birth to a child'
tar 'narrow'
tar~q "" tar~q 'necessary'
tarl~q: tarl~qqan klUn 'in days of sorrow'
tart - 1.: oq tart - 'to shoot an arrow'; toya tart - 'to wrestle'
tar t - 2. 'to pull out'
tart~n - 'to pull oneself out
tas 'stone, rock'
tasla - 'to throw (out), to abandon, to leave'
tataOl 'ditch'
tal,! "" tau 'mountain'
tal,!q 'cock'; tal,!q q~cMayan zamal)l)a 'when cocks crow'
taus 'voice'
ta, see da
UimaklUllUk (P tambakO + -llUk) 'money to buy tobacco (smoked through water),
ta tla 'tasty'

97
te-, see de-
te, see da
te~en- 'to spur (one's horse)'
te~er- 'to kick, to knock'
te k 'only; but'
te1) saz 'unequal'
ter~et- 'to get going'
tere, see tera
terek 'stick'; e men t. 'oak tree'; 90Z t. 'walnut tree'
tereze 'window'
tera "" tere 'hide, skin'
termen 'mill'; termenci 'miller'
te~q k 'hole'; t. et - 'to make a hole'
tez (P tiZ) 'quickly'; t. t. 'quickly'; tezlrk bulan 'quickly, in haste'
tay- 'to stuff
tayal- 'to be stuck, to cower'
q1)la- 'to listen'
ta-, see de-
t I - 'to fall to one's lot'
tI dar- 'to pay'
q le - 'to beg, to plead, to request, to demand, to call, to order, to request the hand of a
girl in marriage'
tara- 'to prop up, to hold straight'
t r sla - 'to line (a coat)'
qsteipa 'female'
ti iar- 'to cause to fall to one's lot'
tiz 'knee'
toya 'knob'; t. tart - 'to wrestle'
toyuz 'nine'
to X. ter, see dox. ter
to! - 'to be content, to have one's fill'
to i 'wedding'; to i et - 'to give/hold a wedding'
toidur- 'to feed, to give someone his fill with food'
toq ala - 'to beat, to beat up, to poke'

98
toqta- 'to wait, to stop'
tol-: b rzde tol~p/to1Up tura 'we have plenty'
toll~p (R TyJlyn < T) 'fur coat worn over a coat on very cold days'
toltur- 'to fill'
ton 'fur coat, clothing'
tonalJci "" tonalJcu 'bandit'
tor 'chestnut coloured' (of a horse)
to~, see tO~
to~ek, see tO~ek
to~olo- "" to~ole- 'to strike'
togol- ",togtil- ",tolJol- 'to fall down, to come pouring down'
tole- 'to pay, to compensate'
tor: torgo cj q - 'to rise to the seat of honour'
tOlJe le - 'to beat'
tOl}ol-, see togol-
tuar 'herd, cattle; cow'
tuarcj "" tuarcr "" tuarci 'shepherd, cowherd'
tuy: tuy tur- 'to stand still'
tuyul 'is not'
tulpar: t. at 'pure-bred horse'
tur- 'to stand, to be present, to stay, to wait, to be' (enclitic: iterative and durative)
turyuz-: ere t. 'to cause to stand up, to stand up' (trans.)
turna-~ut (pr. n.) 'Crane-foot'
tut- 'to hold, to pick up; to watch over' (pleonastic): dos tut- 'to befriend, to make
friends'; tti~tin tut- 'to head, to take as one's destination'
tO~ "" to~ '" ttip: tti~une/tti~<}ne 'under'; bas tO~en 'headlong down'; bas
tti~<}ne 'headlong'; tO~tin tut- 'to head, to take as one's destination'
tti~ek '" to~ek 'gun'; t. caq- 'to shoot a gun'; tti~ek<}n ur- 'to fire one's gun'
tti! - 'to crush'
twk 'a piece offeather'; twk1i.i 'feathered'
twlkw '" twlkti '" ti.ilkw '" ttilkti '" tOlko 'fox'
ttimen 'tuman'
ttil]lJik 'firewood'
ttirlti 'of a different kind'

99
t iir t - 'to pull the trigger'
tiis- '" tws- 'to fall; to come down (a tree, a horse); to land'; aldanii tiis- 'to lead
the way (for someone)'; artana tiis- 'to follow (someone)'; ot tiis- 'for fire to
spread'; jolra tiis- 'to set out on ajoumey'
t ii S 'noon-time'(?)
tiisiir- '" tiisur- 'to cut off
u/v
va (interj.) 'hey!, o!'
ual- 'to scatter to pieces'
valla '" vallah (A wa -llah) 'well, the truth of the matter is that ... '
uaq 'younger'
uc- 'to fly, to fly off; ucup ket - 'to fly off
ucar 'market place'
ufla- 'to groan'
ux.V-, see ox. u-
u i an - 'to wake up'
ulallar 'the state of being a son, »sonhood»'; sara ulallara m 'my being your son'
ulan '" ullan 'son, boy, lad, youth, young man'; ulanca 'like a boy'
ulaIJrardas 'brother'
ullara, see ullu, ara
ullan, see ulan
ullu '" ullu '" ulu 'big, elder, mighty, grand, biggest, eldest'; ullara 'elder/eldest
brother'
ululur 'grandeur'
un 'flour'
un ut - 'to forget'
ur- '" uru- 'to strike, to hit, to smash, to whip, to slash one's whip'; urup sal- 'to
throw off, to knock down'; qamacu ur- 'to whip'; tii~egan ur- 'to fire one's
gun'
urla- 'to steal'
uru-, see ur-
uruq 'pip'
usal, see osal
usa-, see osa-

100
uzaq: u. yoi - 'to keep away for a long time'
uzat-: uzatap ber- 'to hand'
ti/u/u/w/ill/i;O.
ti, see tii
tic "" tis 'three; thrice, three times'; ek r tic 'a couple of; ticwywz 'you three'; tic
m il) 'three thousand'
ticew "" ticeill "" ticow 'three, all three'
tictin 'for'; alia ti. 'for God's sake'; ne ti.lnectin 'why'; SO iSi ti. 'for this';
sonl sona ti. 'that's why; for this'
tictinci "" tictinzu '" tictil)l) U 'third'
tii "" u 'house, home, room'; tii ax.1Usu 'family, household'; tii ul) jayalmasan
'may you live in peace!'
uja 'nest'
tinem 'always, all the time'; U. tur- 'to spend all one's time'
tist: tisteyr 'above'; tisttine 'on, to, before, to the presence of; tisttimne 'on me';
tisttinnen 'over it'
tis, see tic
z
zaman (P zaman): 0/01 zaman 'then'; zamanna 'when' (with the -yan
participle); az zamannan 'after a short time'; bai zamanna 'in the days when
he was rich'; b rr zamanna 'once upon a time'; b rr zamannan 'after some
time, after a while'; b r r za m ann an sol) 'after a while, some time later';
0101ls01 sol zamanna 'then, thereupon; at that point; during this time'
zaral (A <;farar) 'damage'
zat '" zat '" zet (A <;fat) 'thing(s), something'; brr zat 'something'; bu ne zattrr
etgenal) 'what have you done!'; gecgen zat 'what has happened in the past';
X. ar i za t 'everything'
zala m (cf. A ~a1i m 'tyrant') 'enormous'
za t, see za t
zemrs, see semiz
zet, see zat

101
 NOGAICA
G. J. Ramstedts nogajische Materialien

Bearbeitet und tibersetzt

von
Harry Halen
VORWORT

Nachdem G. 1. RAMSTEDT von seiner heftigen Malaria, die er sich auf seiner Reise iJ.
1903 zu den ratselhaften Mogholen an der afghanischen Grenze zugezogen hatte,
gentigend wiederhergestellt war, konnte er im April 1904 seine zweite Expedition zu den
Wolgakalmticken beginnen. Von seinem Standort Sarepta aus untemahm er linguistische
Exkursionen. Auch sein Freund, der bekannte St. Peters burger Mongolist ANDREJ
RUDNEV, hatte sich mit seiner Mutter und Schwester eingefunden.
Im Herbst reiste Ramstedt nach Siiden zu den stawropolschen Kalmticken und
Nogaj-Tataren; dabei wollte er auch die Sprache der dagestanischen Kumticken unter-
suchen. In einem Brief an E. N. SETALA, datiert im Dorf Atsikulak vom 20. Oktober
1904, beschreibt er seine Erfahrungen folgendermaBen:
"Morgen sind es zwei W ochen seit meiner Ankunft hier. !ch komme hier
ausgezeichnet zurecht, besser als unter den Kalmiicken. Die Nogajer sind Ackerbauem,
wenn auch schlechte solche. Es gibt hier eine Kanzlei; in einiger Entfemung davon vier
armenische Buden und einzelne Russen (einen Schmied, einen Zimmermann u.a.).
06\!jeCTBeHHaH KBapTHpa (die kommunale Wohnung) flir Beamte und Revisoren ist ein
bequemer Salon, in dem auch ein altes Klavier steht. Es dient mir jetzt als Schreibtisch, da
es groB und hoch genug ist. Alles ist hier namlich klein und niedrig. Die 06\!jeCTBeHHaH
KBapTHpa steht unter der Obhut eines jungen Tataren, der rund 10 Rubel im Monat daflir
erhalt. Ohne weitere Formalitaten geriet er vom ersten Tag an zu meinem Sprachmeister
und Aufpasser. Er bekommt einen Rubel ftir je tausend Warter. Jetzt habe ich schon
2.600 davon. - !ch habe rnir nicht vorstellen kannen, daB eine nahere Untersuchung des
Tatarischen so einleuchtend flir die mongolische Sprachgeschichte sei, wie es jetzt klar zu
werden scheint. Diese nogajische Sprache steht dem Kasan-Tatarischen ganz nahe; sie ist
nur ein wenig alterttimlicher und ahnelt vielleicht gewissermaBen dem Kirgisischen [=
Kasachischen]. Radloff sagte in St. Petersburg, daB das Tatarische vom Standpunkt des
Mongolischen noch nicht untersucht worden ist, da niemand (nicht einmal Radloff) das
Mongolische mehr als nominell beherrsche, und er meinte, daB diese Reise von groBem
Nutzen flir mich sein wtirde. Tatsachlich ist es so. Natiirlich haufen sich schon Etymo-
logien in solchem MaBe, daB man gar nicht Rechnung tiber sie halten kann. Jedes zweite
W ort, das ich auf Zetteln niederschreibe, scheint ein alter Bekannter zu sein. Ganz
allmahlich habe ich allerlei 'Lautentsprechungsgesetze' und 'Kriterien' entdeckt, so daB

104
vorherige unklare Ahnlichkeiten sich entweder als Lehngut (eher aus dem Mongolischen
ins Tatarische als umgekehrt) oder als altere Entsprechungen enthiillen. In den tatarischen
Mundarten gibt es z.B. kein n im Wortanlaut, sondem wo das Mongolische ein n- hat,
zeigt das Tatarische ein j. Bisweilen ist auch im Wortinneren mong. n = tat. j. Man er-
hielt also ein *Ii, oder ein nasalisiertes j ahnlich wie meines Erinnems im lakuti-
schen.l Auch dariiber bin ich zufrieden, daB die Ideen und Ahnungen (1- tat. S, r-
tat. z, i (in der 1. Silbe) - a, a (in Endungen) - i ), welche ich mit nur wenigen Beispielen
und unbeholfen demonstrierte, dennoch stimmen. An Belegen fiir 1- S habe ich schon
43 sichere Fiille und unsichere ebensoviel.
Von 1- s fallen mir auch die Petschenegen und Bossony (war der Name so auf
Ungarisch?) ein. Den zahlreichsten und vomehmsten Tscherkessenstamm nennt man
heutzutage BecMHeH, BecMHeeBYLI; i.1. 1724 schrieb der franzosische Konsul Xaverio
Glavani diesen Namen "Bessini alias Besney". Ich habe bemerkt, daB die Tscherkessen
sehr oft tl (t, d) haben, und ahnliche Laute gibt es bei ihnen mehr als einen. Das
"KaBKa3cKif! TOJlMaq'b" schreibt CJl, T Jl und TT' Jl und JlJl'. Die russische Schreibweise
BecMHei'!: deutet also auf irgendeinen ostjakischen Laut tl oder si hin: betene1 (oder
vielleicht bOtOnei, der Vokal ist unsicher); leider habe ich hier keinen Tscherkessen
angetroffen. - Meines Erachtens ist es keine Schwierigkeit, von einem sOlchen Namen
wie betenei sowohl IIeqeHerH, Patzanaki, BeCJleHe(eBYLI) als auch Bossony zu erhalten.
- Die BecMHeeBYLI sollen beinahe alle Fiirsten sein, und sie gel ten seit alters her als
Fiihrer; ein anderer machtiger Stamm ist der der Kabardiner, die heutzutage eigentlich ein
Volk flir si ch sind.
Kumiicken gibt es hier keine, und die Nogajer kennen jene iiberhaupt nicht, sondem
nennen die Lesginer, Osseten und Kumiicken alle zusammen nur t<ll}la ('Bergbe-
wohner').
!ch bin gesund und in guter Arbeitsfiihigkeit gewesen. Einmal versuchtesich die
Malaria zu erheben, aber ich konnte sie fruh genug unterdriicken.
Vom Krieg spricht man hier nicht viel, weil das Stawropoler Gouvemement keine
Truppen dorthin gesandt hat. Uberall ist man erstaunlich kiihl betreffend den Krieg.
Allgemein sagt man, daB als Folge des Krieges groBe Emeuerungen und eine machtige
Aufweckungsarbeit kommen werden."
Unter den Nogajern verweilte Ramstedt vom 7. Oktober bis zum 24. November
1904. Am 14.10. war er in Pokrovo, vom 7.-8.11. besuchte er Mahmud-aul und am
20.11. Karatobe. Seine nogajischen Marchen zeichnete er zwischen dem 6. und 20.
November auf. Die sogenannten Kosakenlieder (qazaq jarlara) sollen unter den

1 In seinem Taschenalmanach schreibt er am 13. Oktober 1904 zusatzlich: "Der Gedanke, daB *n>
mong. n, tii. j, stammt von Gombocz, ebenso jaiqa/ - naiqal. Vielleicht gleicherweise *; > mong. r,
tii. z (polnisches); *1'> mong. I, tii. s.

105
Nogajern von den en gesungen werden, die sich aus ihrer Heimat nach fremden Orten
begeben, urn Arbeit zu suchen. 2 A. Sikaliev sagt, daB die Kosakenlieder eine zentrale
SteHungen in der prarevolutionaren Liedertradition der Nogajer einnehmen. "Zu kosa-
kieren" soH unter ihnen geheissen haben, daB man sein Gliick in fremdem Land sucht und
sich an den Reichen flir ertragene Verletzungen racht, indem man sie totet und ihnen das
Vieh wegnimmt. Armut brachte die Leute dazu, zu kosakieren. Das Yolk stand zu so1chen
"Kosaken" wie zu seinen Beschiitzern. Deshalb kommt in jedem Kosakenlied das Thema
sozialer Unebenbiirtigkeit und aktiver Protest VOf. In den Liedern wechselt das Thema der
Trennung von den Eigenen mit dem Thema des Hasses gegen die Reichen, we1che sie ins
Ungliick stiirzen, und das Thema der Genossenschaft mit dem Thema des Betrugs.3
Die Einwohner von Ramstedts Standort Atsikulak (A s~q ulaq) gehorten nach ihm
zum karanogajischen Nomadenstamm Jedisan (d.h. Jetisan/Dzetisan). Er spricht auch von
den "Jediskiil-Nogajern" (d.h. vom karanogajischen Stamm JetiSkiil/Dzetiskiil).4 Da
si ch die meisten Nogajer wahrend seines Aufenthalts noch auf ihren Sommerweideplatzen
befanden, gab es nur wenig Leute in Atsikulak und Umgebung. Ramstedt sagt, daB er
dennoch von einigen jungen Knaben geniigend Sprachmaterialien erhielt und sich dabei
eine Auffassung iiber das Verhaltnis des Nogajischen zu den anderen tiirkischen Mund-
arten bilden konnte. Die Fingerzahlung der Nogajer schien ihm dieselbe zu sein wie bei
den Mongolen. In Atsikulak horte er, daB ein Student von der S1. Petersburger
Universitat kiirzlich vor ihm die Ortschaft mit gleichen Absichten besucht hatte.

* * *
Ramstedts Texte sind moglichst treu in der urspriinglichen Fassung beibehalten worden
- grossere Korrekturen sind gewohnlich durch eckige Klammern bezeichnet. Einige
variierende Schreibweisen sind normalisiert worden. Das Nogajische wird oft durch
Einmischung kumiikischer und anderer dialektaler Formen gestort (z.B. b as /b as,
jas/jas, bes/bes, qaitmara/qaitpara, m~nan/p~nan, jaqman/jaqpan,
gun/kiin, gereg/kerek. sOl)nan/sol)~nnan). Am Ende des Marchens Nr. 3
steht eine Anmerkung Ramstedts: "Es wechselt bei den Jediskiilschen Nogajem dUj,
q/)(. jetpege/ jetmege. qart-p~nan/ qart-b<)nan; aitwirdwie ai e ausge-
sprochen, qart ist qar e ; e oder auch t. q. p, aber ohne Explosion, mit kaum
horbarer Implosion: de p / d e e (d e p )." An Stelle der gewohnlichen einfachen
Akkusativendungen -d<)/-d~, -t<)/-t~. werden die Formen -n<)/-n~ nach einem k.

2 Falev S. VI. Vg!. Milyh S. 249. - Nach Falev war die nogajisch-kumiikische Lieder- und Marchen-
sammlung Osmanovs (1883) sehr popular unter der BevOlkerung. Da vieles daraus sogar auswendig
gelemt wurde. meint er, daB eine soiche folkloristische Tradition stagniert, ohne sich weiterzuentwickeln.
3 Kalmykova S. 10.
4 Vg!. v. Hahn S. 122: ..... NomadenvOlker zahlt man im Gouvemement Stawropol gegen 47 000
Kopfe, darunter 10 000 Kalmyken, 18000 Turkmenen und gegen 19000 Nogaier; zu ihnen kann man
noch die Karanogaier des Terekgebiets rechnen. die ihnen in Lebensweise und Sitten gleichen."

106
P oder t gebraucht. In possessiven Konstruktionen kommt die Endung -nd/-ni} sogar
in der Funktion der 3. P.Sg. vor, an Stelle der gewohnlichen -dn/ -i}n, z.B. q anni}t]
askerdnndt] saldatni} [=saldati}nl.
A. N. Samojlovic, der Atsikulak i.J. 1912 besuchte, berichtet: "Die Sprache der
Stawropoler Nogajer zeichnet sich durch Unstabilitat aus. Natiirlich hatte ich keine Zeit,
die Ursachen hierfiir zu erortern, es ist aber so, daB man Schwankungen in der Aus-
sprache derselben Worter, bei ein und demselben Gewahrsmann, bemerken kann. Diese
Schwankungen sind ihrer Natur nach phonetisch und beziehen sich auf die Konsonanten:
einmal hort man in einem Wort allgemein-tiirkische (ooJ,YeTypeyx ie) Konsonanten, ein
andermal wiederum entsprechen die Konsonanten der kasach-kirgisischen [d.h.
kasachischen] Sprache. Im Grunde steht die nogajische Mundart der kasach-kirgisischen
am nachsten, deutlich vom Turkmenischen abweichend. Solche Ziige, durch die sich das
Nogajische dem Kumiikischen nahert, sind, ohne zweifel, spat und aus dem Kumii-
kischen iibernommen." (Samojlovic 19l3; 59-60)
Viele sprachliche Schwierigkeiten sind mit den Liedern verkniipft, und deswegen
sollte man die Ubersetzungen als skizzenartig ansehen. Einige neuere Varianten, die in
sowjetischen Veroffentlichungen (allerdings ohne Ubersetzung) zu finden sind, habe ich
zum Vergleich beigefiigt.
!ch bin zahlreichen liebenswiirdigen Kollegen tiefverbunden, die wertvolle Korrek-
turen und Verbesserungen vorgeschlagen haben: Herm Dr. G. ORAZAEV (Mahackala),
Herm Kand. Filol. DZALAL SIHMURZAEV (Dorf Kumli, DagASSR, und Mahackala), Herm
Dr. DEVLET NADIROV (Istanbul), Herm Dr. DMITRI NASILOV (Leningrad) und Frau
Aspirantin ALFIRA VESTERINEN (Helsinki und Leningrad). Fiir Verrnittlung von Kontakten
danke ich herzlich Herm Prof. Dr. EDHEM TENISEV (Moskau), Frau Dr. EMINE GORSOY-
NASKALI (Istanbul) und Herm Prof. Dr. SERGEJ KuASTORNYJ (Leningrad).

Helsinki, 10.4.1990 DER HERAUSGEBER

107
 Nogajer im nordkaukasischen Dorf Atsikulak.

Russisches und onogajisches Festpublikum beim Eroffnen ei ncs ncuen arlc~ischcl1

Brunnens unweit yom Dorf Atsikulak.

IOX
Jetisan-Nogajer urn eine Brautkarre versammelt. Dorf Atsikulak.
(Vg!. die Karre mit Kalmykov-Kerejtov-Sikaliev S.168)

Nogaj-Frauen irn Festputz. Dorf Atsikulak.

109
 Nogaj-Manner vom Dorf Atsikulak.

StraBe im Dorf Atsikulak. Rechts Haferlager fur Pferde.

110
Atsikulaker Handelsbuden und StraBenverkehr.

Die Dorfmoschee von Atsikulak.

111
REFERENZLITERATUR

Baskakov = H. A. BaCI<aI<OB, Hora:A:cI<~[a: H3LII< Hero ,zxHaJteI<TLI. fpaMMaTHI<a, TeI<CTLI

H CJtOBapb. M.-JI. 1940.
Dzanibekov = IIecHH Hora:A:yeB. 3anHcb A. H M. Zlx<aHHOeI<OBLIx. IIepeBo,zxLI HaT.
KanHeBo:A:. CTaBponoJtb 1949.
Eberhard-Boratav = Wolfram Eberhard & Pertev Naili Boratav, Typen tiirkischer Volksmarchen. (Aka-
demie der Wissenschaften und der Literatur. Veroffentlichungen der Orientalischen Kommission, Bd.
V.) Wiesbaden 1953.
Fa1ev = II. A. 'PaJteB"b, 3anHcH npoH3Be,zxeHi:a: Hapo,zxHo:A: CJtOBeCHOCTH Y Hora:A:yeB"b
CTaBponoJtbCI<o:A: ryo. B"b CBH3H C"b paH~e onY0JtHI<OBaHHLIM"b MaTepiaJtOM"b.
- 3anHCI<H BOCTOllHaro OT,zx~JteHiH I1Mn. PYCCI<aro apxeOJtorHlIeCI<arO
OOlJJeCTBa XXIII:3-4, IIeTporpa,zx"b 1916, V-VI.
FTM = Folk tales from Mongolia. (Cover title: The Legend of Cuckoo NamjiJ). Selected and transl. by
D. Altangerel, ed. by Owen Lattimore. U1aanbaatar, s.a.
v. Hahn = K. v. Hahn, Die Nogaier im Gouvernement Stawropol (Ziskaukasien). - Dr. A. Petermanns
Mitteilungen aus Justus Perthes' geographischer Anstalt, Jhg. 57, (Gotha 1911) II:3.
Hodza = H. Xo,zx3a, MOHroJtbCI<He CI<a3I<H. JIeHHHrpa,zx 1954.
Kalmykov-Kerejtov-Sikaliev = 11. X. KaJtMLII<OB - P. X. Kepe:A:ToB - A. l1. CHI<aJtHeB,
Hora:A:YLI. ~epKeCCI< 1988.
Kalmykova = Hora:A: xaJtI< :A:LIpJtapLI. Hora:A:CI<He Hapo,zxHLIe neCHH. COCT. C. A.
KaJtMLII<OBa. M. 1969.
Kohler = Reinhold Kohler, Kleinere Schriften zur Miirchenforschung I. Hrsg. von Johannes Bolte. Weimar
1898.
Mednovolosaja = Me,zxHoBoJtocaH ,zxeBYlllI<a. KaJtMLIYI<He Hapo,zxHLIe CI<a3I<H. MOCI<Ba
1964.
Mihajlov = f. MHxa:A:JtoB, MOHroJtbCI<He CI<a3I<H. MocKBa 1967.
Milyh = M. K. MHJlLIX, Hora:A:CI<He TeI<CTLI. CI<a3I<H "APH3 H XaHoep", "AH"bI<"bLIJt,zxaK"b
H ZlObHI<YbJt,zxeK". - )13LII<H CeBepHoro KaBI<a3a H ZlarecTaHa. COOPHHI< JtHHr-
BHCTHlIeCKHX HccJte,zxoBaHH:il:, 2. M.-JI. 1949,248-295.
MM = Uszl6 Uirincz, Mongolische Marchentypen. (Bibliotheca Orientalis Hungarica XXIV). Budapest
1979.
Mongol = MOHroJt ap,zxLIH yJtrap. YJtaaHoaaTap 1969.
Motif-index = Stith Thompson, Motif-index of folk-literature 1-6. (FF Communications 106-109, 116-
117.) Helsinki 1932-36.
Nadmid=l1. Ha,zxMH,zx, MOHroJt ap,zxLIH yJtrap. YJtaaHoaaTap 1957.
Nog. nar. skazki = Hora:A:CI<He Hapo,zxHLIe CKa3I<H. CocTaBHJt H nepeBeJt Ax<,zxaYT Hora:A:.
MOCI<Ba 1979.
Osmanov = [MyxaMMeT"b OCMaHOB"b], Hara:A:cI<oe Hap~lIie. Dialecte de nahai. C.-IIeTep-
oypr"b 1883.
PhTF 1= Philologiae Turcicae Fundamenta I. Ed. Jean Deny & al. Wiesbaden 1959.
Potanin 1883 = f. H. IIOTaHHH"b, OllepKH CeBepo-3ana,zxHo:A: MOHroJtiH, 4. C.-IIeTep-
oypr"b 1883.
Potanin 1893 = f. H. IIOTaHHH"b, TaHrYTcxo-THoeTcKaH oxpaHHa. C.-IIeTepoypr"b 1893.
Ramstedt = Nordmongolische Volksdichtung, Bd. 11. Gesammeit von G. J. Ramstedt, bearb., libers.
u. hrsg. von Harry HaIen. (MSFOu 156.) Helsinki 1974.
Sadaev=A.I1. illa,zxaeB, BYPHT MOHroJt apa,zxa:A: OHTOXOHYY,zx. YJtaH-Y,zxa 1950.
Samojlovic = A. H. CaMo:A:JtoBHlI"b, Cpe,zxH cTaBponoJtbcXHX"b TypI<MeHOB"b H Hora:A:-

112
 yeB'h H Y KPbIMCKHX'h TaTap'h. OTQeT'h 0 KOMaH.lIHpOBI!> B'h 1912 r. (I13B'!>CTUI
PyccKaro KOMHTeTa .lIJlH H3YQeHUI Cpe.llHe:l!: H BOCTOQHO:l!: A3iH II:2.) C.-IIeTep-
OY pr'h 1913, 54-74.
=
Skazki CKa3KH HapO.llOB A3HH. JleHHHrpa.ll 1966.
Sodnom =B. CO.llHOM, MaJl ax< axy:l!: XOJlf)or.llOJlTo:l!: ap.llbIH aMaH 30X. YJlaaHOaaTap
1956.
Types = Antti Aame & Stith Thompson, The types of the folktale. A classification and bibliography.
(FF Communications 184.) Second revision, Helsinki 1964.
UNS = Y30eKcKHe HapO.llHbIe CKa3KH. COCT. H. PoroB. TOlUKeHT 1976.
=
Vladimircov B. 71. BJla.llHMHpYOB, BOJllUeoHbI:l!: MepTBey. MOCK Ba 1958.
=
Xal'mg tuul's 4 XaJll>Mr TYYJll>C, 4-rQ OOTl>. :3JlCT 1974.
Xalq = XaJlK'h :l!:bIpJlapbI :3M :3pTerHJlep. IIHTHropcK 1940.

113
N ogajische Marchen

1. Das brave Zicklein (Von V.M. in AtSikulak den 6.xU904)

bar kedei ulaq bar eken. xalqnan bezeran sararran. Xalq ana
tOl}<)loron. SOl] ulaq o!ianran he m ketken uzun ot tanaq sura.
bararanda al]a joluqqan qoza qosqar. "siWim iillkam, qoza qosqar!"
"allkam saHim, ulaq teke! qaida barasan, ulaq teke?" "uzun ot tanaq
sura." "al, men de baraIm!" "jur!" sol] kettaler. korda tan a burada.
"siiliim iillkam, tan a bura!" "allkam saHim, ulaq teke! qaida bara-
saz?" "uzun ot tanaq sura." "aI, men de baraim!" sol] kettaler useua.
bardalar uzun ot tanaq sura. sonda jurdaler bar nese gun. qoza
qosqar aitta: "men qaitaman!" deda. "qaitsal], jaqsa jolra bar!" jolda
jolUqta al]a boru. "siiliim iillkiim, qoza qosqar!" "allkam saliim, bara
arai!" "qaida barasan?" "elame qaitab baraman." "basal]dara ne
zat?" "muzom." "butal]dara ne zat?" "enegam." enegannen alap ana
boru asada. bar nese gunnon sol], tana bura: "men qaitaman!" deda.
"qaitsal], jaqsa jolra bar!" ora da boru joluqta. "salam iillkam, tana
bura!" "allkam saliim, boru ara!" "qaida barasal]?" "elame qaitap
baraman." "basal]dara ne zat?'· "muzom." ·'butal]dara ne zat?·' "ene-
gam." enegannen alap ana boru jeda.
sol] ulaq tekege alta boru bar tulku keldaler. jururup ulaq teke
tereknal] basana manda. manda de jarlada:
"alta boru bar tonnaq,
aid a janam dal]raldaq,
tulkusa bar qajulaq,
aida janam dal]raldaq."
ulaq teke jarlarannan sOl] alta boru bar tulku qorqup qasap kettaler.
sol] ulaq teke qaitta elane. ulaq tekege jolUqta boru. "siilam allkam,
ulaq teke!" "iillkam saliim, boru ara!" "qaida barasan, ulaq teke?"
elame qaitap baraman." "basal]dara ne zat?" "01 kergam, borunal]
terasan keregen." "butUl]dara ne zat?" "01 toqparam, borunal]
terasan toqpaqlaitaran." "kotul] nege karap sarada?" "kotumde eka
Itam bar. bara men saraman deida (dIda), ana bara men saraman
dIda. men sararmai turaman, boru ara menal] dosum·' dep. sol]
boru qasap ketta, ulaq teke e1ane kelap ol]up osta.

114
1.
Es war ein mutterloses Zicklein. Die Leute hatten es iiberdriissig und hatten es verlassen.
Die Leute hatten es geprugelt. Da iiberlegte das Zicklein und begab sich zum langen Gras
und klaren Wasser. Unterwegs begegnete ihm ein Zuchtbock. "Guten Tag, Zuchtbock!"
"Guten Tag, Zicklein! Wohin gehst du, Zicklein?" "Zum langen Gras und klaren
Wasser." "Nimm mich mit, ich will auch kommen!" "Komm also!" Da gingen sie. Es
sah ein Bullenkalb. "Guten Tag, Bullenkalb!" "Guten Tag, Zicklein! Wohin geht ihr?"
"Zum langen Gras und klaren Wasser." "Nimm mich mit, ich will auch kommen!" Da
gingen sie zu dritt. Sie begaben sich zum langen Gras und klaren Wasser. Da wanderten
sie ein paar Tage. Der Zuchtbock sagte: "Ich will zuriickkehren!" "Wenn du zuriick-
kehrst, so geh einen guten Weg!" Unterwegs begegnete ihm ein Wolf. "Guten Tag,
Zuchtbock!" "Guten Tag, Onkel Wolf!" "Wohin gehst du?" "!ch kehre in meine Heimat
zuruck." "Was hast du da auf deinem Kopf?" "Es sind meine Homer." "Was hast du
(denn) da an deinen Schenkeln?" "Es ist mein Hodensack." Bei den Hoden angefangen,
fraG der Wolf ihn auf. Nach ein paar Tagen sagte das Bullenkalb: "!ch will zuriick-
kehren!" "Wenn du zuriickkehrst, so geh einen guten Weg!" Der Wolf begegnete auch
ihm. "Guten Tag, Bullenkalb!" "Guten Tag, Onkel Wolfl" "Wohin gehst du?" "Ich kehre
in meine Heimat zuruck." "Was hast du da auf deinem Kopf?" "Es sind meine Homer."
"Was hast du (denn) da an deinen Schenkeln?" "Es ist mein Hodensack." Bei den Hoden
angefangen, fraG der Wolf es auf.
Dann kamen sechs Wolfe und ein Fuchs zu dem Zicklein. AIs sie herbeiliefen, setzte
das Zicklein sich auf einen Baumende. Es saG und sang:
"Sechs Wolfe (sind genug fUr) einen Pelz,
ach, mein lieber Dummkopf,
der Fuchs ist fUr die Saume,
ach, mein lieber Dummkopf."
Nachdem das Zicklein gesungen hatte, erschraken die sechs W61fe und der Fuchs und
ergriffen die Flucht. Da kehrte das Zicklein in seine Heimat zurUck. Dem Zicklein kam der
Wolf entgegen. "Guten Tag, Zicklein!" "Guten Tag, Onkel Wolf!" "Wohin gehst du,
Zicklein?" "Ich kehre in meine Heimat zuriick." "Was hast du da auf deinem Kopf?" "Das
ist mein Spannrahmen, mit dem ich Wolfsbalge ausdehne." "Was hast du (denn) da an
deinen Schenkeln?" "Das ist meine Keule, mit der ich Wolfsbiilge bearbeite." "Warum
geht dein Hintem vor und zuruck?" "Es sind zwei Hunde in meinem Hintem. Der eine
sagt, daB er herauskommen will, und der andere sagt, daB er herauskommen will. Aber
ich werde sie nicht herauslassen, da Onkel Wolf mein Freund ist." Da entfloh der Wolf,
das Zicklein aber kam nach Hause und wuchs gedeihlich auf.

Vg!. MM Nr. 18; Potanin 1893, 194,554-555; Sodnom 109-111, 126; Types Nr. 122E.

115
2. Der Waisenjunge (Von V.M. in Atsikulak den 7.XI.1904)
burun bar oksaz jas bol;yan. qardaslar~n~l] qol~nda tura;yan bol;yan.
qardaslar~ 01 jasn~ ja1S~l~qqa bar orusqa bergen. 01 jas orusta

jurgon, orussa tal balmegen. 01 jas orusn~l] aitqan~n tusunmogon. 01

jas oruslar m~nan a;yas kesegende bar soqpar tajaq korgon. sol
tajaqn~ arulep qam~sn~l] asane q~st~r;yan. bar kese 01 jas o!1an;yan,
elane qasma;ya. bar kese 01 jas oruslar uiqula;yannan sol] bar kesek
otmok al~p taja;y~n qol~na al~p azbardan s~qqan jas jurgon. bara-
;yanda bar uru;ya at~l;yan. urunul] asande j~lap tur;yanda bar oruslar
kelap, janas~p toqtap uru;ya bidai quia basla;yan. 01 jas bidain~l]
US tUne mane bergen. uru tOlma;ya qara;yanda oruslar ketken sol];y~
arban~ akelmege. 01 zamanda jas urudan s~;y~p qasqan. oruslar an~
gorup: ··urudan saitan s~qt~!" dep qu;yan. qusa da ta~alma;yan. 01 jas
joluna manap jurgon. bara;yanda bar aq zattan qorqqan. qorqsa da
qaitma;ya bolmai jurgon. 01 aq zatn~l] jan~na kelgende qara;yan hem
korgon: 01 bar ja\}l~q eken. ja\}l~qn~ al~p qarasa usunda aqsa bar
eken. aqsan~ qoin~na sal~p jurgon. bar az jurgonnon sol] bar
oruslar;ya kelgen. 01 oruslar as asap tlir;yan. oruslarn~l] jan~na kelap
oltlir;yan. oruslar al]a otmok bergen. otmokna asap bol;yannan sol],
oruslar to\}olosmege basla;yan. 01 jas qorqup oltur;yan. 01 oruslar
jasn~ tanatken; aqsan~ jasn~l] qoin~nnan tapqan oruslar 01 jasn~

boksoge sal~p, bokso manen ar~a;ya sal;yan. oruslar jegap aida;yan-

nan sol] 01 jas bokso manen ar~adan d~malap qal;yan. oruslar an~
balmegen. jas bOksonul] asande j~lap oltur;yanda bar boru kelap
sukongon. bokso d~mala;yan sol] boru toqta;yanda jas bOksonul]
tesagennen borunul] qui~r;yannan ~sla;yan. boru boksona buz;yan. jas
boksodon s~;y~p elane kelap ol]up oskon.

2.
Es war einst ein verwaister Junge. Er stand unter der Obhut seiner Briider. Seine Briider
gaben den Jungen einem Russen in den Hausknechtsdienst. Der Junge wanderte in RuB-
land umher, der russischen Sprache unkundig. Der Junge verstand nicht, was die Russen
sagten. AIs der Junge mit den Russen beim Holzhauen war, sah er eine Haukeule. Er
nahm die Keule in Verwahrung und steckte sie zwischen Schilfrohr. Eines Nachts
iiberlegte sich der Junge, in die Heimat zu entfliehen. Eines Nachts, als die Russen
eingeschlafen waren, nahm der Junge dann ein StUck Brot und die Keule in seine Hand
und begab sich aus dem Haushof hinaus. AIs er da wanderte, stiirzte er in eine Winter-
vorratsgrube. AIs er weinend in der Grube saB, kamen einige Russen. AIs sie sich

116
genahert und haltgemacht hatten, begannen sie, Weizen hineinzuschiitten. Der Junge
setzte sich auf den Weizenhaufen. Nachdem die Russen gesehen hatten, daB die
Vorratsgrube gefiillt war, gingen sie ihre letzte Karre holen. Gleichzeitig kam der Junge
aus der Grube heraus und entfloh. AIs die Russen ihn sahen, sagten sie: "Aus der Grube
kam ein Teufel!" und verfolgten ihn. Obgleich sie ihn verfolgten, wurde er nicht ge-
funden. Der Junge machte sich auf den Weg und ging. AIs er wieder da wanderte,
erschrak er vor einem weiBen Ding. Obgleich er sich fiirchtete, konnte er sich nicht
davonmachen. In die Nahe des weiBen Dinges gekommen, betrachtete er es und merkte:
es war ein Tuch. Er nahm das Tuch, und als er es untersuchte, war da Geld in seinem
Ende. Er steckte das Geld in den Busen und ging. Ein wenig gewandert, traf er auf einige
Russen. Die Russen waren gerade beim Essen. Bei den Russen angelangt, setzte er sich.
Die Russen gaben ihm Brot. Nachdem er das Brot gegessen hatte, begannen die Russen
(mit ihm) zu zanken. Der Junge saB sich fiirchtend da. Die Russen durchsuchten den
Jungen; das Geld in des Jungen Busen gefunden, steckten die Russen den Jungen in eine
Tonne; mit der Tonne wurde er auf eine Karre geladen. Nachdem die Russen angespannt
hatten und mit dem Pferd gefahren waren, roUte der Junge mit der Tonne von der Karre
herunter und blieb zuriick. Die Russen wuBten es nicht. AIs der Junge weinend in der
Tonne saB, kam da ein Wolf herbei und rieb sich. Nachdem die Tonne (so) umgekippt
war, hielt der Wolf inne, und der Junge packte durch das Loch den Wolf beim Schwanz.
Der Wolf zerschlug die Tonne. Der Junge kam aus der Tonne heraus, kehrte nach Hause
zuriick und lebte gedeihlich weiter.

Vg!. Motif-index X911 (Man in barrel grabs wolf by the tail and is drawn out of danger); Types Nr. 1875;
Kohler 410.

3. Das Geschenk des Kranich-Reichen (In Mahmud-aul den 7.XJ.1904)

erte zamanda,
eske barte 5 zamanda,
qannal] qaza qad eken,
qara tor;yai dzad eken,
oza mal]&a or 6 eken,
duada;ya zor eken,
bodonleru bazqaq7 eken,
boruleru sasqaq8 eken,
5 Varianten: eske barte / esage borte / esage bort5 / esage borte. In neueren Veroffent-
lichungen 3!I[KHCH OOhpTe oonraH.zxa ('als der Zieg feist war').
6 Vg!. 0 zama1)&a 'zujener Zeit'; oza 'sehr, allzuviel', ma1)ka 'Rotz' > 'Rotznase'?; or 'Graben'.
7 b~zqaq / b~sqaq, vielleicht Dl>ICKaK (TaBl>IK) 'ein Huhn, das sein Nest an einer geheimen
Stelle hat'.
8 s~sqaq / s~sqaq = 'einer, der stets scheiBt, VielscheiBer'?

117
 sol zamanda, sol saqta bar qart, bar qurtqa bar. sol qart bulai tuzaq
qurup sun~ m~nan jasal} eted' eken. sol qartt~1) tlizay~nii bar turna
kelap tuskon. sol tlirnaya diurup bar~p ~slayan. 01 zamanda qart
q~sq~ryan qurtqas~na: "b~saq iikel, soiertep soial}k!" dep. 01 zaman-
da tlirna aitqan: "taleIman soima mena! dortto tu1i.igun sai 9 iidem-
men. menal) bar tostaqai xan~mm~ a[u et!" sal) turnad~ j~~erda
qart. 01 zamanda qartqa qurtqas~: "nege dii~erda1)?" dep asU1and~.
bu gese sorpa asap: "bar zauq etieg edak." bar kunde ait lO , ekeu
kunde ait, us kunde ait. qartt~ bezer etta qurtqas~, so1) qart ketta.
erte1) s~y~p kelap jurda, bar tuarn~1) setlanlnen aqsam s~qt~.
so1) bar ugo bard~: "siiliimmiilIkam!" "l}a alIkam saUim! xos gelda1),
atai! bulai nege kes kelda1), atai?" koturup ald~, kop sUdo. so1) qart
aitt~: "bu kamnal) tuar~?'· "tlirna bain~1) tuar~." 01 zamanda: "se1)

qaida barasa1), atai?" deda. ·'l}olla, balam, men tlirna baiya baraman"
deda. "anda netesen?" ded<:l. "l}olla, menam tlizay~mii turna bai tus-
kon eda. sol tlizaq p~nan jasal} etegen iidem eda[ml. sol tlirna men-
nen taleda: 'bar tostaqai xan~m~ a[u ettap menam dortto tulugunun
saXi iidem-men. son~ talese1) de berermen.' men a[u ettap taleda,
sol sa~epl<:l men ja~ergen ed<:lm. son~1) usun men tlirna baiya
baraman." sol zamanda bar qunadi~nd~ soi~p bu qartta asatt~.
erte1) annan s~y~p karap jurda, bar j~lq~n~l) seta[nlnen qara1)a
aqsamda s~qt~. so1) bard~ bar ugl)e: "bu kamna1) j~lq~s~ bar?" deda.
"bu tlirna bain~1) j~lq~s~" deda. "se1) qaida barasan, atai?" deda.
"men tlirna baiya baraman" deda. "turna baid~1) netesen, ata!?"
deda. "alia, tlirna bai men<:lm tuzay~mii tusk on eda. 01 sa~epl<:l men
tlirnad~ soiaiaq bolyan ed<:lm. 01 zamanda turna mennen t<:lled<:l:
'men<:l ja~er! tortto tulugumna1) eke(1) talesen de berermen.' men
a[u ettap taleda."
so1) qoidan erte1) s~y~p karap jurd<:l, qara1)a jas~da qara1)
[=aran?1 s~qt~ setane. "bu kamna1) qoi?" deda. "bu tlirna bain~1) qoi"
deda. "tlirna bai menam bar U1~m eda. sol tlirna bai ma1)a dortto
tuluk mal~n bereiek bolyan eda. men sonda baraman." 01 zamanda
alar aitt~: "dortto tuluk mali~nn~1) bar tulugun berer sa1)a. tuzul
s~pra degen bar s~pras~ bard~r. an~ tale! an~ bermes usun saya bar

tuluk mal~n berer. balsa da saya tuzul s~pran~ berer."

a, ann an erte1) s~y~p qart tlirna baiya bard~: "siiliimmiilIkam,
9 Vgl. caXl>I:A: ah.1leM 'aKKypaTHl>I:A:, TO'lHl>I:A: 'IenOBex·.
10 Entweder verkiirzt aus a i t ta 'sagte' oder rhetorischer Imperativ 'sage' (in der Meinung 'sogar).

118
balam!" "uiil1kam saliim, atai! XOS geldal], atai, bes geldal], atai!
bulai nege kes keldal], ata!?" k6turup ald~, k6p sild6. sol zamanda,
sol saqta qart jatt~. ai jatt~ma, j~l jatt~ma? bar aid~l] bar gununde
kese jatqanda arqas~ q~s~d~. qas~d~, qas~d~, q~suyui qanmad~. sol
zamanda qurtqas~ esane tusup qaitaiaq bold~. ertel] tUrup tUrna
baiya bard~: "balam, men qaitaman" deda. "ai ataL qaitsal], dian~l]a
ne gereg?" deda. "uolIa, balam, senal] bar tuzul s~pra bar dep esatap
kelgemmen. son~ ber, balam, maya!" "alIa, alIa, atai! d6rt tulugun-
nUl] bar tulugun bersem de, berer mal~m tUl eda. bar tostaqai
qan~mn~ afu etken usun beremen." sol] tuzul s~pran~ berda. tuzul
s~prana alap qaitt~p kelejatqanda baiayi qorisalarya kelda. "bal-
lar~m, bu s~pra bujurd6 [=bu jerdel turup tursun! men 01 auldan sai
asap keleim" dep qart ketta. aulya jetpege turyanda qart kera qarap
q~sq~rd~: "tuzul s~pra dep aitmal]~z!" dep q~sq~rd~. qart ketta

aulya sai asmege. bar ilge karda. kargende oqta m~nday~ qoris~lar
"tuzul s~pra!" deda. 01 zamanda harane turlui turlui aslar s~qt~.
anal}dan da asap, m~nal}dan da asap toid~lar. bayanay~ tuzul
s~pran~ jas~r~p or~n~na 6l]ge bar s~pra al~p sald~. bar zamanda
qart kelda. "aitt~l]~zma 'tuzul s~pra' dep?" "joq, aitpad~q, atai."
qart s~pran~ al~p ketta.
uiune jete bergende qurtqas~na q~sq~rd~: "men tuzul s~pra
akelejataman! s~ptai jai, kigedi jaL oi diuurqan diai! qart tuzul
s~pra akelejat~r!" dep. qurtqas~ s~ptad~ jaida, kigazda jaida, juur-

qand~ jaida. sOl] qart kelda. aitt~ qurtqas~na: "tuzul s~pra jaid~­

raiaq-pa" dep. 01 zamanda qurtqas~ aitt~: "astan 61duk, tuzul s~p­

ral]d~ tuzu1t!" deda. "tuzul s~pra!" deda, tuzulda. harasanen bar asap
to!d~. qart p~nan qurtqa ol]up, jasal} etap, ol]uw 6sup qalyan jera

su6r [=su jer I - sen de sol qart p~nan qurtqada! bo!!

3.
(Ehemals) in der alten Zeit,
in der Zeit, als die Ziege feist war,
als die Khanstochter ein Qadi (=Richter) war,
als der Star ein Zauberer war,
als ........... ein Graben war,
als die Trappe gewaltig war,
als die Wachteln Versteck-Hiihner waren,
als die W61fe VielscheiBer waren,

119
 zu jener Zeit lebten ein Greis und eine Greisin. Dieser Greis soIl auf diese Weise Fallen
geste11t haben, urn dadureh den Unterhalt verdient zu haben. Es kam ein Kranieh und ging
in die Fa11e des Greises. Er eilte zu dem Kranieh und nahm ihn in seine Hande. Da rief
der Greis zu seiner Greisin: "Bring ein Messer, laBt uns ihn totsteehen!" In diesem
Augenbliek spraeh der Kranich: "Bitte, tote rnieh nieht! !ch bin ein genauer Mann mit vier
Arten (von Vieh). Erbanne dieh meiner urn das Napfvo11 meines Blutes!" SehlieBlieh lieB
der Greis den Kranieh gehen. Da argerte sich die Greisin und sagte zu dem Greis:
"Warum befreitest du ihn?" Als sie am Abend Suppe einnahmen, (sagte sie): "Wir batten
ein biBehen Vergniigen haben sollen." Sie sagte es einmal taglieh, sagte zweimal taglieh,
sagte dreimal taglieh. Der Greis hatte genug von seiner Greisin, und sehlieBlieh ging der
Greis.
Am Morgen begab er sieh auf die Reise, am Abend kam er zum Rand einer Vieh-
hiirde. Dann ging er in ein Haus: "Guten Tag!" "Guten Tag! Sei willkommen, Altvater!
Warum kamst du auf diese Weise so spat, Altvater?" Er wurde hochgehoben und viel
gekiiBt. Da spraeh der Greis: "Wessen Vieh ist dies?" "Des Kranieh-Reiehen Vieh."
Darauf sagte man: "Wohin gehst du, Altvater?" "Bei Gott, mein Kind, ich gehe zum
Kranieh-Reichen." "Was maehst du dort?" "Bei Gott, der Kranieh-Reiehe ging in meine
Fa11e. !ch bin ein Mann, der mittels jener Falle lebt. Der Kranieh bat rnieh: 'Erbanne dieh
meiner urn das Napfvo11 meines Blutes, da ieh ein genauer Mann mit vier Arten (von
Vieh) bin. Wenn du dessen verlangst, so gebe ich.' Er wo11te, daB ieh ihn versehone,
darum lieB ieh ihn frei. Daftir gehe ieh zum Kranieh-Reiehen." Da wurde ein Kalb ge-
sehlaehtet und dem Greis zum Essen dargeboten.
Am Morgen friih sieh davongemaeht, als er weiter wanderte, kam er in der Abend-
J\ dammerung zu einer Pferdesehar. Da ging er in ein Haus und fragte: "Wessen Pferde-
sehar ist das?" "Das ist die Pferdesehar des Kranieh-Reichen", sagte man. "Wohin bist du
unterwegs, Altvater?" "!ch gehe zum Kranich-Reiehen." "Was maehst du beim Kranich-
Reiehen, Altvater?" "Bei Gott, der Kranich-Reiehe ging in meine Falle. Darum war ieh im
Begriff, den Kranich aueh totzusteehen. Da bat der Kranieh rnieh: 'LaB rnieh frei! Wenn
du zwei von meinen vier Arten (von Vieh) verlangst, so gebe ieh. Er wo11te, daB ieh ihn
verse hone. "
Dann maehte er sieh am Morgen friiher als die Sehafe davon, und als er weiter
wanderte, kam er zur Dammerung an den Rand einer Sehafhiirde. "Wessen Sehafe sind
das?" fragte er. "Das sind des Kranieh-Reiehen Sehafe." "Der Kranieh-Reiehe war ein
Sohn von mir. Jener Kranieh-Reiehe wird mir von den vier Arten seines Viehs geben. Ieh
gehe (also) dorthin." Da sagten sie: "Von den vier Arten seines Viehs gibt er wohl eine
Art dir. Er hat aber da ein Tisehlein, das man das Tisehleindeckdieh nennt. Du sol1st es
dir wiinsehen! Weil er es nieht geben kann, gibt er dir eine Art von seinem Vieh. Dennoch
gibt er dir (aueh) das Tisehleindeckdieh."

120
 Nun, am Morgen friih sich davongemacht, ging der Greis zum Kranich-Reichen:
"Guten Tag, mein Lieber!" "Guten Tag, Altvater! Sei willkommen, Altvater, sei will-
kommen, Altvater! Wamm kamst du so spat, Altvater?" Er wurde hochgehoben und viel
gekiiBt. Dann lag der Greis jene Zeit da. Lag er einen Monat oder lag er wohl ein Jahr?
Eines Tages in einem Monat, als er bei Nacht da lag, juckte ihm der Riicken. Er kratzte
und kratzte, sein Kitzeln legte sich aber nicht. Zu der Zeit erinnerte er sich seiner Greisin
und wollte zuriickkehren. Am Morgen friih aufgestanden, ging er zum Kranich-Reichen
und sprach: "Mein Lieber, ich kehre zuriick." "Ach, Altvater, wenn du (also) zuriick-
kehrst, was ware (dabei) deiner Lieben n6tig?" sagte er. "Bei Gott, mein Kind, ich habe
geh6rt, daB du ein Tischleindeckdich hast. Gib es, mein Kind, mir!" "Allah, Allah,
Altvater! Wenn ich eine von den vier Arten (von Vieh) gabe, so ware das ja gar nichts zu
geben angesichts meines Viehs. Ich gebe (davon), weil ich urn das Napfvoll meines
Blutes verschont wurde." SchlieBlich gab er (jedoch) das Tischleindeckdich. Das
Tischleindeckdich genommen, als er eben auf dem Heimweg war, kam er zu einigen
friiheren Nachbarn. "Briiderlein, dieses Tischlein solI auf dieser Stelle stehen! Tee
getrunken, komme ich (gleich) von jenem Dorf zuriick", so gesagt ging der Greis. AIs er
eben das Dorf erreichte, blickte der Greis hinter sich und rief: "Ihr sollt (nur) nicht
'Tischlein, deck dich' sagen!" Der Greis ging in das Dorf, urn Tee zu trinken. Er trat in
ein Haus ein. AIs er dort eintrat, sagten die hiesigen Nachbarn: "Tischlein, deck dich!"
Da kamen fUr jeden allerlei Arten von Speisen zum Vorschein. Sie aBen von diesem und
jenem und wurden gesattigt. Man versteckte sein Tischleindeckdich und brachte an SteIle
dessen ein anderes Tischlein. Dann kam der Greis: "Sagtet ihr 'Tischlein, deck dich'?"
"Nein, wir sagten nicht, Altvater." Der Greis nahm sein Tischlein und ging.
Zu Hause angekommen, rief er seiner Greisin: "lch bringe ein Tischleindeckdich mit!
Breite die Bastmatte aus, breite den Filzteppich aus, breite die Decke aus! Der Greis
bringt das Tischleindeckdich!" Seine Greisin breitete also die Bastmatte, den Filzteppich
und die Decke aus. Dann kam der Greis. Er sagte zu seiner Greisin: "Das Tischleindeck-
dich wird uns groBen FuBes leben (lassen)." Da sagte die Greisin: "Wir starben (beinahe)
vor Hunger, man solI (also) dein Tischleindeckdich decken Iassen!" "Deck dich Tisch-
lein!" sagte er, und es deckte. Etwas von jeder Art gegessen, wurden sie satt. Der Greis
und die Greisin lebten gedeihlich dahin, das GIiick nahm zu, und die StelIe, wo sie
blieben, (ist) eben diese StelIe. - Sei du auch wie dieser Greis mit seiner Greisin!

Vg!. Baskakov 177-178 (=PhTF I, 487, Ende der Sage); Eberhard & Boratav Typ 176 (Tischleindeckdich
I); Hodza 25-36; MM 24, 24B (Tischlein deck dich); Mednovolosaja 150-155; Mihajlov 3~0; Mongol
41-46; Nadmid 12-14; Nog. nar. skazki 28-29; Potanin 1883,356-357; Skazki 297-306; Types Nr. 563
(The table, the ass and the stick); UNS 132-137.

121
4. Motivvermischung (Von Sarsembi j~mags~ o'YI~ in AtSikulak: den 9.xI.1904)

erte erte zamanda,

esage borte zamanda,
qann~t) q~z~ qad eken,

qaiqalayanll jad eken,

bar qart m~nan bar qurtqa bolyan. 01 qart jasal} et [=ote] almayan.
"bar jerde bar x.an bar" dep qart at)a ketken. barayanda 01 qart bar
sudan otkon. ekandii sudan otalmai j~lap olturyan. onnan sot) bar
zamanda sudan otkon. otkonnon sot) 01 qartqa us jol kelgen. 01 joln~t)
ortas~nday~na qart mangen. sot) qart ortadaya jol manan juroda.
j~raqtan bar zat j~ltarap kornoda. 01 jaltarayan zat altan bU 12 ber-
gen s~pra eken. s~pran~ al~p quri~n~na sal~p qart jurda.
barayanda bar qois~ joiUqta. 01 qart qoisadan sorada: "qanya
barayan jol qaisa?" dep. 01 qoisa qartqa jolna korsotta. bar az jur-
gonnon sot) qart bar kentke keleda. kentte qonap ertesa kun qart
qann~t) uiun sorad~. sot) bard~ qann~t) uiuno. qartn~ qan jaqs~

s~!1ada. sot) qan qarttan sorad~: "netap jurusal], qart, sen?" "jarla-
layamna sennen ala! m dep keldam." "bugun, qart, sen toqta! tal]la
men sena jolya salarman, keregal]na berermen." ertesa gun qart
qann~1] qap~s~na barap: "al qan, men qaitaman!" deda. "qaitsat) ne
kerek janat)a?" deda. "janama ne kerek bolsun, jasal}nal] e~an ta~al­
maiman." "bar tuluq alt~n, bar ala tai bereim" deda.
altan tausalyan sOt) ala tai bar kera boq sasar, eka geran altan
sasar. on~t) [=onnan] sot) ala taid~ manap, qurzunda arH~p, qart qait-
ta. bar az jurgon sol] qart bar aulya kelda. aulnal] ballara asaq oinap
turyan eken. qarttal] altanan alap, ornana asaq tolturup, ballar qart-
na ala taiya mangazap, qartna jolya salap jurutta. bar az jurgon sot)
qart alt~n~n qarad~: hem korda, top-tolli asaq. sol] qart jurda. jur-
gonde [korda] qurtqasan sarlaqnat) basanda korda. qurtqasa qartqa
alda- nii iidem ja~erda qarttan su[ju]nsa 13 talemege "qurtqal] 111
tapta" dep. qart oya ananmada. sOl]nan qart kelda uiune. kelgende
toi etta.
bar us kunnen sol] qart qurtqasannan l11an sorada. qurtqasa
aitta: "Ulat) tabalar" deda. bar us kunnen sol] qart at)salap ketap kel-
gen sol] Ulan tay~ da sorada. bar us kunnen sol] qartnal] Ula ana-
11 Vgl. xafucaJla- 'sich riickwiirts biegen'; im Marchen Nr. 3 qara tor),al 'Star'.
12 Rdt gIossiert dies als BLI30JlO'leHHLI:ll:; vgl. aWln su ber- 'vergolden'.
13 V gl. CYh:ll:HHlI[H 'Freude!' (ein Geschenk, das man fur eine freudige Nachricht gibt).

122
s~na aitqan: "bdr qann~t) q~z~n al!" dep. ekdndzd gun atas~ taja;y~n
qol~na al~p ketedd.

bara;yanda bdr kopurgo kelgen. kopurnut) ustunde bdr Ul j~lap

oltura. qart sorad~ Uldan: "nege j~laisat)?" dep. Ul aitt~: "anam da
joq, atam da joq." sot) qart aitt~: "qaitqanda men iiketermen send
011~qqa." sot) qart bdr zamanda qat);ya bard~. jaqs~ qan s~ilad~. qan

qarttan [hem] sorad~: "nege keldet)?" dep sorad~. qart aitt~: "sendt)
qaz~t)n~ Ol~ma alma;ya kelddm" dedd. qan qartqa aitt~: "men

q~z~md~ berer eddm, ~nam;ya jaqs~ tUlJul." 0 zamanda qann~t) us

q~z~ oltur;yan eken. ortans~ q~z~ bdr alman~ us bo1i1p anas~na
berdp atas~na jI~erdd. sot) atas~ us kesek alman~ al~p ortas~nda;y~n
bdr tdslep jan~na sald~. sot)nan qan ortans~ q~z~n qartt~t) Ol~na
berdd. qan toi etdp qart p~nan quda bolUp. qartn~ jol;ya sal~p
jd~erde.

kelegende kopurge keldp qart 01 kedend bdr qois~dan sorad~.

"kede sa;ya getken" dedd. qartt~t) kedesd sarlaqqa mdndp atas~n
qarap tur;yanda atas~ keldd. 0 gese qon~p ertesd gun q~r;ya qart
kettd. 01 anas~nnan sorad~: "atam ma;ya netdp keldd?" anas~: "bdl-
meimen" dedd, "kelgende soraIm" dedd hem sorad~. sora;yanda aitt~
qart: "men qann~t) q~z~n al;yamman" dedd, "bdr on bes kunnen
nekesdn q~ima;ya barajaqman." qartn~t) kedesd jalan eken. qart
kedesdn jalan kepte kordd.
aras~nda us kun ketken sot) jas kede qannat) qazana kuiou-
lemege, bdr alta 01 al~p, sal atqa qartn~t) Ula [i]jer qas[a]qa I4 us
oriil~p jurodd. sot) qartn~t) iil~ qann~t) qap~s~nii kelgende bes juz
iisker Oln~ ji~ermeidd. sot) qan sorad~: "bu ne zat?" dep. aitt~lar
qan;ya: "kuiou keldd" dep. sot) qan aitt~: "jd~eret)ez!" dep. uidot)
dogorogunde terekler turad~, terdgd[nd]t) ustunde us fanar bar. sot)
kuiou kelgende jet)gdler ald~na saqta hem sorad~: "kuiou qais~?"
dep. sot) korsottdler sal atn~ mdngen j~lan[n~l. jet)gesd j~lann~
qaz;ya al~p kettd. jet)gesd aitt~: "qap~na tez jap!" dedd. sot) jdgdt
barda qaz;ya. q~z aitta jdgdtke: "sendei j~lan ma;ya kerek tuul"" dedd.
sot) jdgdt aitta q~z;ya: "us keren ant et!" dedd, "j~lan ke~dmdd otqa
jaqmajaqqa!" q~z us kerdn: "jaqman" dedd. sot) jdgdt jalan kepnd
taslada. seskende uindt) dSdn kunduzgoden jar~q ettd. sot) q~z
m~nan jdgdt jatt~. alt~n aidar bar.

ertet) erterek turup q~z j~lan kepnd otqa jaqt~. jdgdt turup j~lan
14 Vg!. Rep KaClI 'Sattelbogen'.

123
kepn.:l sorad~: nlep tapmad~. sal] j.:lg.:lt aitt~ q~z;ya: sen men.:lk.:l
tuul, men sen.:lk.:l tuu!." sal] q~z atas~nii aitt~: "men sol j.:lg.:ltn.:ll]
art~nnan ketemen" ded.:l, "atam, ma;ya koturmogo jel]g.:ll az~q ber-

sel]!" ded.:l. sal] q~z aja;y~nii tau sar~q k.:l!.:lp kett.:l. bara;yanda q~z
b.:lr al}laq uigo keld.:l. 01 q~zn~ arslan-qaplan xat~n~ jas~rd~. keste
arslan-qaplan keld.:l hem a!tt~: "munda b.:lr Is bar" ded.:l. "kundeg.:l
men.:ll] IS.:lm" ded.:l. arslan-qaplan aitt~: "b.:lr sal at m.:lngen b.:lr j.:lg.:lt
alt~n aidarl~ jo;yardan kett.:l. tomonnen ketse, asaiaq ed.:lm." sal] q~z

s~qt~.

b.:lr az jurgon sal] b.:lr uigo geld.:l. kelgende q~zn~ sai .:lS.:lr.:lp
jas~rd~ arslan-qaplann~l]lS xat~n~. sal] keste arslan-qaplan keld.:l:
"b.:lr Is bar" ded.:l. "b.:lr Is te joq, kundog.:l men.:ll] IS.:lm bar" ded.:l
xat~n. ertes.:l kun arslan-qaplan kett.:l. arslan-qaplan~l] xat~n~ q~zn~
tur;yuzup akeld.:l, aiaq sai ber.:lp, jol;ya sal~p j.:lperd.:l. "tez jur!" ded.:l,
"arslan-qaplan korso, asar" ded.:l. b.:lr su;ya jet.:lp turu, qaplan q~zn~l]
.:lZ.:ln ald~.sal] qaplan q~zn~ qud~. q~z su;ya tust.:l. sun~l] ald~ as~ld~,
art~ jap~ld~. qaplannan q~z qutuld~. sud~l] ar[~J ja;y~nda q~z j.:lg.:ltke
keld.:l. q~z b.:lr matkeden su t.:lled.:l. miitke so;yuP kozun soqur ett.:l.
sal] j.:lg.:lt kord.:l hem aitt~: "piiliin bazardan ja;yu tas m~nan a;yu tas
akel!" ded.:l, "q~zn~l] kozun sap sal} etermen!" ded.:l. sap sal} ett.:l,
miitken.:l olturd.:l, q~zn~ xat~n ett.:l.

4.
Einst in der alten Zeit,
in der Zeit, als die Ziege feist war,
als die Khanstochter ein Qadi (=Richter) war,
und als ................... ein Zauberer war,
war ein Greis und eine Greisin. Der Greis konnte im Leben nicht auskommen. "An einem
Ort gibt es einen Khan", sagte der Greis und begab sich zu ihm. Unterwegs setzte der
Greis fiber ein Gewasser. Das zweite Gewasser konnte er nicht fiberqueren, sondern saB
weinend da. Davon ging er schlieBlich fiber das Gewasser. Nach dem Ubergang kam der
Greis an drei Wege. Der Greis setzte sich mitten auf den Weg. Dann wanderte der Greis
den mittleren Weg entlang. Von weitem war irgendein glitzerndes Ding sichtbar. Das
glitzernde Ding war ein vergoldetes Tischlein. Der Greis nahm das Tischlein, steckte es in
seinen Quersack und ging weiter.
Unterwegs begegnete ihm ein Rirt. Der Greis fragte den Hirten: "Welcher ist der zum
Khan fiihrende Weg?" Der Rin zeigte dem Greis den Weg. Ein biBchen weiter ge-
lS Hier und femer hat der Erz1!hler vierma! die Form s~rt1an- q a plan 'Hyilnen-Tiger'verwendet

124
wandert, langte der Greis bei einer Stadt an. In der Stadt tibemachtet, fragte der Greis am
nachsten Tag nach dem khanlichen Haus. Dann trat er in des Khans Haus ein. Der Khan
bewirtete den Greis gut. Dann fragte der Khan den Greis: "Zu welchem Zweck wanderst
du, Greis?" "!ch bin gekommen, urn meine Armut von dir wegnehmen zu lassen." "FaB
dich, Greis, heute in Geduld! Morgen setze ich dich auf den Weg und gebe dir, was dir
notig ist." Tags darauf ging der Greis zum Tor des Khans und sagte: "Nun, Khan, ich
werde zuruckkehren!" "Wenn du zurtickkehrst, was ware dir also notig?" "Was auch
immer ist mir notig, weil ich keine Lebensmoglichkeit finden kann." "!ch gebe dir ein
Sackchen Gold und ein buntes Fohlen", sagte jener.
Nachdem das Gold zur Neige gegangen war, schiB das bunte Fohlen einmal Mist,
ein an dermal aber Gold. Danach, sein buntes Fohlen reitend und den Quersack aufge-
laden, kehrte der Greis zurtick. Eine Strecke geritten, langte der Greis in einem Dorf an.
Die Dorfkinder waren eben mit dem Kn6chelspiel beschiiftigt. Die Kinder nahmen des
Greises Gold, ftillten an die Stelle Spielkn6chel, setzten den Greis auf das bunte Fohlen
und setzten ihn wieder auf den Weg. Ein biBchen gefahren, schaute der Greis nach
seine m Gold und sah, daB [der Sack] voll mit Spielkn6cheln war. Da ging der Greis
weiter. Beim Wandem sah er seine Greisin im Vorbau. Die Greisin sandte erstens einen
Menschen zu dem Greis, urn von ihm ein Freudengeschenk zu bitten. "Deine Greisin hat
einen Sohn geboren", sagte der. Der Greis glaubte ihm nicht. Darauf kam der Greis nach
Hause. Bei der Ankunft feierte man ein Fest.
Nach etwa drei Tagen fragte der Greis die Greisin nach seinem Sohn. Die Greisin
sagt~ein Sohn wird gefunden." Nach ein paar Tagen ging der Greis jagen, und zu-
rtickgekommen fragte er wieder nach seinem Sohn. Nach ein paar Tagen sagte des
Greises Sohn seiner Mutter: "Beschaff (mir) eine Khanstochter!" Am folgenden Tag
nahm sein Vater seinen Wanderstab in die Hand und ging.
Unterwegs kam er zu einer Brticke. Auf der Brucke saB weinend ein Junge. Der
Greis fragte den Jungen: "Warum weinst du?" Der Junge sagte: "!ch habe keine Mutter
und keinen Vater." Da sagte der Greis: "Beim Zuruckkehren lasse ich dich fUr meinen
Sohn holen." Darauf ging der Greis zum Khan. Der Khan bewirtete ihn gut. Der Khan
fragte den Greis: "Zu welchem Zweck bist du gekommen?" So fragte er. Der Greis sagte:
"!ch kam, urn deine Tochter fUr meinen Sohn zu werben." Der Khan sprach zum Greis:
"Wenn ich dir meine Tochter gebe, so ist das nicht gut fUr mein Ruf." Zu jener Zeit saBen
da die drei Khanst6chter. Die mittlere Tochter teilte einen Apfel in drei Teile, gab ihrer
Mutter und schickte ihrem Vater. Da nahm sein Vater die drei Apfelteile und von dem
mittleren einmal gebissen, legte er ihn beiseite. Danach gab der Khan seine mittlere
Tochter dem Sohn des Greises. Der Khan ordnete ein Hochzeitsfest an und wurde
dadurch mit dem Greis verschwagert. Den Greis setzte er (dann) auf den Weg.
AIs der Greis auf der Rtickreise an die Brucke gelangte, fragte er einen Hirten nach

125
dem Jungen. "Der Junge ist zu dir gegangen", sagte der. Des Greises Knabe hatte sich in
den Vorbau gesetzt, und als er nach seinem Vater spahte, langte sein Vater an. Jene Nacht
geschlafen, ging der Greis am folgenden Tag auf das Feld. Der Sohn fragte seine Mutter:
"Zu welchem Zweck kam mein Vater zu rnir?" "!ch weiB nicht", sagte seine Mutter, "aber
ich frage ihn, wenn er kommt", und so fragte sie. Gefragt antwortete der Greis: "!ch habe
die Khanstochter verschafft. Nach einer Frist von 15 Tagen werde ich gehen, urn eure
Ehe zu schlieBen." Des Greises Knabe war eine Schlange. Der Greis sah seinen Jungen
in der Schlangengestalt.
AIs inzwischen drei Tage verlaufen waren, nahm der junge Bursche eine Gruppe von
sechs Knaben rnit, urn die Khanstochter zu heiraten, und auf einem grauen Pferd fuhr des
Greises Sohn, sich dreimal urn den Sattelbogen herumgewunden. Dann, als des Greises
Sohn an der khanlichen Pforte anlangte, lieBen die 500 Soldaten den Jungen nicht hinein.
Da fragte der Khan: "Was ist das?" Man sagte dem Khan: "Der Brautigam ist gekom-
men." Da sagte der Khan: "LaBt ihn herein!" Urn das Haus standen Pappeln, auf den
Pappeln waren drei Latemen. Bei der Ankunft des Brautigams gingen die Schwagerinnen
im voraus hinaus und fragten: "Wer ist der Brautigam?" Da zeigte man die auf einem
grauen Pferd sitzende Schlange. Die Schwagerin ging also und holte die Schlange fiir das
Madchen. Die Schwagerin sagte: "Versperrt rasch die Tiir!" Da ging der Recke zum
Madchen. Das Madchen sagte zu dem Recken: "Eine Schlange wie du habe ich nicht
notig." Da sagte der Recke zu dem Madchen: "Schwore dreimal, daB meine Schlangen-
gestalt nicht im Feuer verbrannt wird!" Das Madchen sagte dreimal: "!ch verbrenne (sie)
nicht." Da verlieB der Recke die Schlangengestalt. AIs er sich entkleidete, beleuchtete er
das Innere des Hauses heller als am Tage. Da schlief der Recke rnit dem Madchen. Er
hatte einen goldenen Haarschopf.
Am Morgen friiher aufgestanden, verbrannte das Madchen die Schlangengestalt im
Feuer. Der Recke stand auf und fragte nach der Schlangengestalt; obwohl er sie suchte,
fand er (sie) nicht. Da sagte der Recke zu dem Madchen: "Du gehOrst nicht mir, ich
gehore nicht dir." Da sagte das Madchen zu seinem Vater: "!ch gehe zu jenem Recken.
Vater, gib mir leicht zu tragenden Proviant!" Da zog das Madchen Lederschuhe an und
ging. Unterwegs langte das Madchen an einem einsamen Haus an. Das Madchen wurde
von einer LOwen-Tiger-Frau versteckt. Am Abend kam der LOwen-Tiger und sagte: "Es
ist ein Geruch hier." "Mein alltaglicher Geruch", sagte sie. Der LOwen-Tiger sagte: "Es
ging ein Recke von (hier) oben (vorbei), ein graues Pferd reitend und rnit einem goldenen
Haarschopf. Wenn er von (hier) unten gegangen ware, hatte ich ihn aufgefressen." Da
ging das Madchen hinaus.
Ein biBchen gegangen, kam sie zu einem Haus. Bei der Ankunft gab die Frau des
Lowen-Tigers dem Madchen Tee zu trinken und versteckte es. Am Abend kam der

126
Lowen-Tiger und sagte: "Es ist ein Gerueh (hier)." "Es ist doeh kein (besonderer)
Gerueh, sondern mein alltaglieher Duft", sagte die Frau. Am folgenden Tag ging der
LOwen-Tiger. Die Frau des LOwen-Tigers weekte das Madehen auf und holte es, gab ihm
eine Tasse Tee und setzte sie (wieder) auf den Weg. "Geh sehnell!" sagte sie, "Wenn der
Lowen-Tiger dieh sieht, so friBt er dieh (namlieh) auf." An einem Gewasser angelangt,
maehte sie halt, und der Tiger kam auf des Madehens Spur. Darauf jagte der Tiger dem
Madehen naeh. Das Madehen stieg ins Wasser. Das Wasser offnete sich vor ihr und
sehloB sieh hinter ihr. Das Madehen konnte sieh vom Tiger losmaehen. Auf der anderen
Seite des Wassers kam das Madehen zum Reeken. Das Madehen wollte Wasservon einer
Alten. Die Alte sehlug aber so, daB ihre Augen blind wurden. Da sah der Reeke es und
sagte: "Hole Salbe von irgendeinem Basar und bringe (aueh) Gift! !ch maehe des
Madehens Augen ganz heil!" Ganz heil maehte er (sie aueh). Die Alte totete er, und das
Madehen maehte er zu seiner Frau.

VgJ. Nog. nar. skazki Nr. 21 (IIpexpacHLIi!: IOHoma B 3MeHHoi!: mxype). besonders S. llD-Ill.

5. Der Drachentoter (Von Sarsembi j~mags~ oyl~ in AiSikulak)

erte erte zamanda bar jagat bolyan. sOl)nan jagat ketta de aslemege
ketta. barajatqan zamanda bar noyai kele: "sel) qaida barasan?"
aitt~. noyaiya aitt~: "tai sat~p alajim!" deda. sol) taid~ al~p qanya
bara ketta. sol) bar kentke kelda. kelgen zamanda dort kun toqtad~,
01 kentte. bar qurtqa jagat 01 etta. sol) 0 gentte toqtad~ eka ai·
toqtayan zamanda ar sarsembe bar bai q~z xat~n jagat akketta. sOl)
sorad~ jagat: "bu ne zat?" dep sorad~, "har sarsemba q~z akett~"
deda. 0 bai aitt~: "bar azdaha ar ~ar kun eka us bala je l=jer?c;I]" deda.
sOl)nan jagat sorad~: "nege beresen?" deda. 0 ba! a!tt~: "berme!
bolmaim~z, jasal} bermeida." jagat aitt~: "01 azdahan~ oltursel)ez!"
deda. jagatke aitt~: "azdahan~ olturup kus bermeida" deda. jagat
aitt~: "men olturermen" deda. "oltursel), bek jaqs~ bolur" dep qan
aitt~, "bazga" deda, "bu dogorokte 16 azdaha jasal} bermeida" dep,
"oltursel) alar az bolsunUar]" dep jagatke aitt~. onnan sol) qan
jagatte: "oltursel) men sal)a jaqs~ duas~n etermen" deda. "men sal)a
emenijemnal) jart~s~n berermen" deda.
bar sarsembe jajal} ketta jagat. qarad~: azdaha ustunnen kelda.
jagat qap~n~l) art~nda jas~r~n~p turd~. azdaha bar asap tal}ust~,
jagat qarap turu. jagat uiune qait~p ketta. uiune bard~. ogus 17
uiunde jatt~. sOl)nan ertel) sut 18 turd~, at~na ajer sald~, jams~ ald~,
16 Wohi togerek 'rund, Ring. ringsum; Kreis' + Lok. -te.
17 Rdt giossiert ogus (= 0 kes?) mit TOT'b Bellep'b (anjenem Abend').

127
basl~q ald~, atqa manda, azdahara ketta. jolda attan ttistip jerde
jatt~. ttis mazgalde azdaha kelda. jagat manda atqa. azdahan~l] tiira

kelep jUlJurd~. dort bas~n ald~, azdahan~ olttirda. olttirgen sal]

qanra bard~. qan a!tt~: "bek razman" deda, "sen" deda, "menam"
deda, "adanasa[m] bol!" deda. "bek jaqsa, bolUr" dep jagat aitta. "men
sara mal j~lq~ beremen" deda, "bek razman" deda, "azdaha olttir-
gongo 19 ."

5.
Einst in der alten Zeit war ein Recke. Dann ging der Recke, und er ging arbeiten. AIs er
im Begriff war zu gehen, kam ein Nogajer und sagte: "Wohin gehst du?" Er sagte dem
Nogajer: "Ich werde ein Fohlen kaufen!" Darauf kaufte er das Fohlen und begab sich zum
Khan. Dann langte er in einer Stadt an. Dort angekommen, blieb er flir vier Tage in der
Stadt. Eine Greisin machte den Recken zum Sohn. Da verweilte er in jener Stadt zwei
Monate. Wahrend seines Aufenthalts brachte ein Reicher jeden Mittwoch dem Recken ein
Mlidchen zur Frau. Da fragte der Recke: "Was bedeutet es, daB jeden Mittwoch ein
Madchen hergebracht wurde?" Der Reiche sagte: "Ein Drache friBt jeden Tag zwei drei
Kinder." Darauf fragte der Recke: "Warum gibst du (sie ihm denn)?" Der Reiche sagte:
"Wenn wir nicht geben, so laBt er uns nicht leben." Der Recke sagte: "Ihr solltet den
Drachen toten!" Er sagte zu dem Recken: "Den Drachen zu toten, gibt es nicht die Kraft."
Der Recke sagte: "!ch werde (ihn also) toten." "Es ist sehr gut, wenn du (ihn) totest",
sagte der Khan, "dieser gewundene Drache erlaubt uns nicht zu leben. Wenn du (ihn)
totest, so mtissen sie zufrieden sein", sprach er zu dem Recken. Danach sagte der Khan
zu dem Recken: "Wenn du (ihn) tOtest, so verrichte ich ein gutes Gebet fUr dich. Ich gebe
dir die Halfte von meinem Hab und Gut."
An einem Mittwoch machte sich der Recke zu FuB auf den Weg. Er schaute: Der
Drache kam von oben her. Der Recke stand hinter der Tiir im Versteck. Der Drache fand
etwas zu essen, der Recke stand und schaute. Der Recke kehrte nach Hause zuriick. Er
ging nach Hause. Jenen Abend lag er zu Hause. Dann stieg er zur Morgendammerung
auf, sattelte sein Pferd, nahm den Filzmantel und den Baschlyk, stieg zu Pferde und ritt
zum Drachen. Auf dem Weg stieg er vom Pferde ab und legte sich auf die Erde. Zur
Mittagszeit kam der Drache. Der Recke stieg zu pferde. Er sprengte gerade auf den
Drachen los. Er nahm dessen vier Kopfe und totete den Drachen. Nach der Totung ging
er zum Khan. Der Khan sprach: "Ich bin sehr zufrieden. Werde du mein Blutsverwand-
ter!" "Sehr gut, sei es so", sagte der Recke. "Ich gebe dir Vieh und Pferde. !ch bin sehr
zufrieden, daB du den Drachen totetest."

18 Rdtglossiert sut mitcBeTb ('Morgendammcrung').

19 Die zusatzliche Endung -go ist vielleicht nur cine plconastische Erweiterung der Form.

128
6. Die Wunderarznei, Version I (Von Sarsembi j;imags;i oyI;i in AtSikulakJ
b8r alas a bolda. b8r j8g8tt81) qolanda bolda. 0 j8g8tt81) anasa bar,
maraz jatar. 0 j8g8tt81) ek8 us qardasa bar. 0 qurtqa aitta uikon
jasana: "palan qannan" ded8, "darman akel" ded8, "olumen." sol)
j8g8t kett8.
barajatar. barijatqanda j8g8tt81) aldana ui saqta. j8g8t attan
tUSt8, onda sai 8St8. so zamanda 01 Uid81) adem8 j8g8tke aitta: "sen"
ded8, "qannal) uiun tapalmassal)" ded8. sol): "bu alasa da qasan"
ded8, "men8m alasama m8n!" ded8. 0 jerde alasanan qaldarda, borte
alasaya Iier salda, m8nd8, kett8. barijatar. barijatqan zamanda b8r
jalya keld8. 0 jalyaya dUSt8. jol ek8 aiaralda. 01) jolya m8nd8. borte
alasa kett8, artanan j8g8t jUl,!urda. sol) aslada, m8nd8. SOl) barijatar,
b8r kent keld8. barda kentke, sorada: "qannan uiu qaida?" dep
sorada. b8r jas aitta: "0 u(' ded8. barda, tUSt8. qan sorada: "ne etep
ursel)?" ded8. j8g8t ded8: "men8m anam auryan" ded8, "sal,! b8r jal
bolda" ded8, "qan badsam, al)a netpege gereg" ded8. qan aitta: "men
jaqsa darman berermen" ded8. aitqanan da jaqsa jaqsa darmana
berd8. j8g8tke aitta: "qon" ded8, "mOnda!" ded8. atta qarya j8~erd8,
j8g8t. sonnan qan j8g8tt8 saqardap alda ui une. qan sorada: "anal)
qaierde al,!rl?" ded8. j8g8t aitta: "jal,!rana al,!rIda" ded8. "oya darman
em bolmas" ded8, "oya" ded8, "ozge darman jasama <jasamaya)
gereg" dep qan aitta. sonnan qan askerge: "qarsayanan boyan akel!"
ded8. asker ap barda, akeld8. sOl) qan aitta: "suya sal!" deda, "j8~a
san!" ded8. qan darman ett8, jasada, j8gatt8 saqarda. qan j8g8tke
aitta: "b8r gunde j8~erep anal)nal) jal,!r arkasana jayarsal)" ded8.
j8g8t alap saqta, qarya. j8g8t atan saqarda, ata geld8, Iier salda.
sol) qarada: b8r oian bar. jag8t sorada: "bu ne zet?" ded8. "bar
qannal) toia bar" ded8. j8g8t aitta: "men barap koroIm!" ded8. barda,
kord8: b8r koros bar. b8r asker bes juz askerd8 jaqta. j8g8tt8 qannal)
qaza saqarda: "j8g8t, sen b8Z81) askerda jayap bolOrsul)ma?" deda.
jag8t aitta: "bolsam, jayarman" ded8, "bolmasam, qoiarman" ded8.
sol) aitta: "jaqsa" deda, "koros te!" ded8. sol) j8g8t kurost8. qannal)
askerda [=asker8n] jaqta. so zamanda: "j8g8t" ded8, "sen bes juz
asker jaqtal)" ded8. j8g8t aitta: "alla emer etken" ded8, "men jaqtam"
ded8. sol) qannal) qaza aitta: "men sal)a razman" ded8, "men sal)a
b8r qaz qardasamna bereIm!" ded8, "raza" ded8, "bolursul)ma?"
ded8. j8g8t aitta: "raza borrman [=bolarman]" ded8. sol) qannal) qaza
qardasan berd8. j8g8t alda, artana salda, qaitta, uigo.

129
 SOl) b<)r tarn uigo keld<), j<)g<)t. 01 uidol) b<)ses<): "mu ne zet?" ded<) .
. ··qanni}l) qi}zi}n aldi}m" ded<). b<)r sai <)st<). <)s<)p uigo qaitta. 0 uiune 0
j<)g<)tt<)l) ati} tasladi}, 0 j<)g<)tt<). "sen qanni}l] qazan qalai aldal]?" ded<).
"men qanni}l) asker<)nn<)l) saldatna [=saldati}n] ji}qtam." SOl) b<)r sai
<)st<), j<)g<)t. atlandi}. kelijatar uiune, anasi} sorada: "men<)m balam
kes<)kt<)" ded<), "kelmeid<)?" ded<). "anai, jasal] kelijatar" ded<). 0 za-
manda keld<) uiune. anasi} aitta: "sen, korijoge[m] eken" ded<). "anam"
ded<), "qan sal]a darman j<)~erd<)" ded<), "b<)r gun ket<)p ek<) gun
arqal)a sal!" ded<). 0 j<)g<)tke Xa1q oian ett<), toi ett<), tel] korostord<).

6.
Es war ein Wallach. Er gehorte einem Recken. Der Recke hatte eine Mutter, welche krank
~alag. Der Recke hatte 2-3 Briider. Die Greisin sagte dem altesten unter ihnen: "Bringe
Arznei von irgendeinem Khan, ich sterbe." Da ging der Recke.
Er wanderte. Unterwegs kam ein Haus vor dem Recken in Sicht. Der Recke stieg
vom Pferde ab und trank dort Tee. Da sagte der Hausherr dem Recken: "Du findest wohl
des Khans Haus nicht." Darauf sagte er: "Dieser Wallach ist ja raudig, reite meinen
Wallach!" Er lieG seinen Wallach auf der Stelle zuriick und sattelte jenen Trabganger, saB
auf und riu fort. Er wanderte. Unterwegs kam er an eine Ravine. Er stieg in die Ravine
hinab. Der Weg verzweigte sich. Er stieg auf den nach rechts fiihrenden Weg. Der
Trabganger rannte los, der Recke lief hinter ihm her. Da ergriff er ihn und saG auf. Dann
wanderte er weiter und langte in einer Stadt an. Er ging in die Stadt und fragte: "Wo ist
des KhansHaus?" Ein Junge sagte: "(Es ist) dieses Haus." Er ging (dorthin) und stieg
ab. Der Khan fragte: "Zu welchem Zweck bist du gekornmen?" Der Recke sagte: "Meine
Mutter ist krankt, ist (schon) ein ganzes Jahr gewesen. Meine khanliche Majestlit, es ist
notig, ihr etwas zu machen." Der Khan sagte: "lch gebe dir eine gute Arznei." Er gab
auch von der besagten sehr guten Arznei. Er sagte dem Recken: "Ubemachte hier!" Das
Pferd wurde von dem Recken auf die Wiese gelassen. Danach lud der Khan den Recken
in sein Haus ein. Der Khan fragte: "An welcher Stelle ist deine Mutter krank?" Der Recke
sagte: "Ihre Schultern sind krank." "Dafiir gibt es keine Arznei", sagte der Khan, "dafiir
muG man ein anderes Mittel bereiten." Darauf sagte der Khan zu einem Soldaten: "Bringe
Falkenmist her!" Der Sold at ging jagen und brachte (davon). Da sagte der Khan: "Lege
ihn ins Wasser und feuchte ihn an!" Der Khan bereitete die Arznei und rief den Recken
herbei. Der Khan sagte dem Recken: "Nimm deine Mutter einmal taglich nach drauBen
und salbe ihren kranken Riicken ein." Der Recke nahm (die Arznei) und ging hinaus, auf
die Wiese. Der Recke rief sein Pferd zu sich. Das Pferd kam, und er sattelte es.
Dann sah er: Es war da ein Ball. Der Recke fragte: "Was ist das?" "Eines Khans

130
 Hochzeitsfest ist es", sagte man. Der Recke sagte: "Ich gehe und schaue!" Er ging und
schaute: Da war ein Kampf. Ein Soldat warf 500 Krieger urn. Die Khanstochter rief den
Recken zu sich und sagte: "Recke, kannst du unser Kriegsheer umwerfen?" Der Recke
sagte: "Wenn ich kann, so werfe ich (es) urn, wenn nicht, so lasse ich (es) sein." Da
sagte sie: "Gut, kampfe also!" Da kampfte der Recke. Er warf das khanliche Kriegsheer
urn. Da sagte sie: "Recke, du warfest (tatsachlich) 5()() Krieger urn." Der Recke sagte:
"Gott hat es so bestimmt, daB ich (sie) umwarf." Da sagte des Khans Tochter: "!ch bin
zufrieden mit dir. !ch gebe dir eine von meinen Schwestem! Stimmst du zu?" Der Recke
sagte: "Einverstanden." Da gab die Khanstochter ihre Schwester. Der Recke nahm sie,
setzte (sie) hinter (sich in den Satte!) und kehrte nach Hause zuriick.
Da kam er zu einem Hauschen, der Recke (namlich). Die Hausherrin sagte: "Was ist
das?" "!ch habe die Khanstochter genommen", sagte er. Er trank einen Tee. Getrunken,
~ehrte er nach dem Haus zuruck. Jenes Recken Pferd lieB (ihn) bei jenem Haus, den
Recken (namlich). "Wie konntest du die Khanstochter bekommen?" sagte man. "!ch warf
die Krieger der khanlichen Armee urn." Dann trank er (noch) einen Tee, der Recke
(namlich). Er stieg zu Pferde. Als er unterwegs nach Hause war, fragte seine Mutter:
"Mein Kind z6gert, er ist nicht gekommen?" "Mama, dein Junge nahert sich", sagte man.
In jenem Moment langte er zu Hause an. Seine Mutter sprach: "Es war mir also erlaubt,
dich zu sehen." "Meine Mutter", sagte er, "der Khan schickte dir Arznei. Nach einem Tag
wende sie auf deinen Rucken zweimal taglich (od. zwei Tage?) an!" Man ordnete flir
diesen Recken ein Volksfest und eine Hochzeitsfeier an, und man lieB die Kameraden
ringen.

7. Die Wunderarznei, Version II (Von Sarsembi j~mags~ o'Yl~ in At.sikulak)

erte erte zamanda,

eSdge borto zamanda,
bdr qois~ bol;yan. 0 qois~ bai bol;yan. 01 qois~;ya kelgen bdr jdgdt.
aitqan jdgdt: "qoi~t]d~ sat!" degen. sot]nan qois~ satpa;yan. jdgdt
qait~p ketken uigo. bar;yan anas~na aitqan: "satpa!,' dedd. sot]

o!1a;yan: "qalai eteik?" dedd. 0 jdgdttdt] qar~ndas~ aur~d~, jdgdttd[t]1

anas~ aitt~: "bar, qannan darman iikel!" dedd. jdgdt at1an~p kettd

qan;ya. bar ijatqanda alt~ juz iisker s~qqan ald~nan, 0 jdgdtke aitqan:
"bdZ send olturumuz!" degen. "olturup qol~t]~stan kelmes" degen.

onda kelgende aitqan: "olturup bolmass~t]!" so;yusqanda 0 jdgdt bdS

juzdn olturdd. bdr juzu qasqan. sot] jdgdt oi1a;yan: "men qann~t]
askerdn olturddm" degen, "beS juz. ende men qaida tUrup jasar-
man?" degen. sot] o!1a;yan: "qoi, kerd qaitalm!" degen qorqup uiune
qaitqan.

131
 jol ek<) gUn Jurgon. kelgen UiUne: "anam" degen, "sen<)l) aitqa-
n[al) Jra baralmadam" degen, "jolda mara asker joiUqqan" ded<).
"men bes jUz askern<) oitUrd<)m, b<)r jUz qasqan" degen, "o!ladam,
qaida turup jasarman ded<)m, UiUme qaittam" ded<). anasa aitta: "qaz
qasap ketken" ded<), "Us kUn <)zled<)m, ta~almadam." j<)g<)t aitqan:
"sen nege qazda j<)~erd<)I)?" degen. ek<) kUn Uido toqtaran. onnan sal)
Us kUn deg<)nde ketken qadarap: "tapsam oltUromen!" ded<). arastal)
<)s<)nde qadarada, tappaida. sal) arastan saqqan qamasqa kelgen.
onda kelgende b<)r su jarasanda k<)seneke FO b<)r kede turran. j<)g<)t
aitqan kedege: "ne et<)p turusul)?" degen. kede aitta: "ne aitalm
sara?" ded<). "aitsal), men<)m qarandasamda kormod<)l)mo?" ded<).
kede aitta: "kord<)m" ded<). "qai jerde kordol)?" ded<). "men aitalm,
sen bar!" ded<). j<)g<)t barda, tappada.
qaitap j<)g<)t kedege keld<): "kede, jUr sen taup ber!" ded<). sol)
keden<) alap jUrd<). kede kel<)p korsott<): "mono!" ded<). 01 jerde al)a Us
adem qaraUl salda, j<)g<)t. 01 kese al)laran, tapmaran. ertes<) kUn
jasna tara da alap keld<): "tap!" degen. "tappasal), sena oltUrormen!"
jas jalaida: "men korgonum bu jer" ded<). jasna j<)g<)t qoida. 01 Us
adem 01 jerde turada, j<)gdt qaitap kett<). UiUne bararanda kord<):
xatana su alap barada. xatana aitta jag<)tke: "sen taptal)ma?" deda.
j<)g<)t aitta b<)sesane: "tap madam" ded<). xatana aitta jagatke: "Us
adem ar~a manan qazna alap qasap kett<)ler." jagat janana bar adam
alap ekeu quup kettaler. quup bararanda jagatna qaz korUp
jasaranran. b<)r az jUrgon sal) jagat korgon qaznal) ar~asanal) azan.
sal) jag<)t jUrgon az manan hem tapqan araslaqtan. jagat baran de
olti.irgon.

7.
Einst in der alten Zeit,
in der Zeit, als die Ziege feist war,
war ein Sehafuirt. Der Sehafhirt war verrnogen. Zu jenem Sehafuirt kam ein Recke. Der
Reeke sagte: "Verkaufe von deinen Sehafen!" Der Sehafuirt verkaufte aber keine Sehafe.
Der Reeke kehrte naeh Hause zuriiek. Dort angelangt, sagte er zu seiner Mutter: "Er ver-
kaufte nicht." Da griibelte sie: "Was soIlen wir maehen?" Des Reeken Sehwesterchen
erkrankte, des Reeken Mutter sagte: "Geh, bringe Arznei von dem Khan!" Der Recke
stieg zu Pferde und ritt zum Khan. Unterwegs tauehten 600 Soldaten auf, und vor ihm
sagten sie dem Reeken: "Wir toten dieh!" "Von eurer Hand kommt kein Toten", erwiderte
20 kaseneke i = ? Vg!. tat. keseneke ~yxcoA' (fremd); nog. xHmxeA 'Idein'.

132
 er. Dorthin kommend, sagten sie: "Du vermagst (uns doch) nicht zu toten!" In dem
Gefecht erschlug der Recke aber 500 von ihnen. 100 entflohen. Da dachte der Recke:
"Von des Khans Soldaten tOtete ich gewiB fiinfhundert. Wo kann ich jetzt meinen Wohn-
sitz haben?" Dann dachte er: "La!3, ich kehre zUrUck!", und im Schrecken kehrte er nach
Hause zuriick~

Zwei Tage wanderte er den Weg. Zu Hause angelangt, sagte er: "Mutterchen, ich
konnte nicht nach deiner Anweisung gehen. Unterwegs begegnete ich Soldaten. Ich er-
schlug fUnfhundert von den Soldaten, einhundert entflohen. !ch habe gegrtibelt, wo ich
meinen Wohnsitz haben konnte, und kehrte nach Hause zurtick." Seine Mutter sagte:
"Das Madchen ist entflohen. Drei Tage habe ich gesucht, es aber nicht gefunden." Der
Recke sagte: "Warum hast du das Madchen fortlaufen lassenT' Zwei Tage verweilte er zu
Hause. Danach am dritten Tag ging er suchend herum, dabei sagend: "Wenn ich sie finde,
so tote ich sie!" Er wanderte im Walde, fand sie aber nicht. Da kam er vom Walde und
;- geriet ins Schilf. Dorthin gekommen, wohnte da am Wasserufer ein fremder (""kleiner?)
Knabe. Der Recke sagte zu dem Knaben: "Was machst du?" Der Knabe sagte: "Was
soUte ich dir sagen?" "Sag, hast du mein Schwesterchen gesehen?" Der Knabe sagte: "Ja,
ich sah (sie)." "An welcher Stelle sahst du (sie)?" "!ch sage, geh du!" Der Recke ging,
fand (sie) aber nicht.
ZUrUckgekehrt, kam der Recke zum Knaben und sprach: "Knabe, geh du und finde
(sie) fUr mich!" Da nahm er den Knaben und ging. Angeiangt, zeigte der Junge: "Sieh
mal!" An jenen Platz steUte er dafiir drei Manner als Wachen, der Recke (namlich). Diese
Nacht verstand er, daB sie nicht gefunden wurde. Am nachsten Tag nahm er wieder den
Jungen und kam: "Finde (sie)!" sagend. "Wenn du sie nicht findest, so tote ich dich!"
Der Junge weinte: "!ch sah (sie) an dieser Stelle." Der Recke lieB den Jungen gehen. Jene
drei Manner blieben an Stelle stehen, (als) der Recke zurUckging. Zu Hause anlangend
sah er: Seine Frau ging, urn Wasser zu holen. Die Frau sagte zu dem Recken: "Fandest du
(sie)?" Der Recke sagte zu seiner Frau: "!ch fand (sie) nicht." Die Frau sagte zu dem
Recken: "Drei Manner nahmen das Madchen mit einer Karre und entflohen." Der Recke
nahm einen Mann mit sich, und sie ritten zu zweit los, urn (sie) zu verfolgen. Wahrend
der Verfolgung sah das Madchen den Recken und versteckte sich. Ein biBchen
gewandert, sah der Recke die Spuren von des Madchens Karre. Da ging der Recke der
Spur nach und fand (sie) in einer Waldung. Der Recke totete sie alle.

8.Sechs Dummkopfe uDd der Schlaukopf

erte erte zamanda,
eSdge borte zamanda,
qann~1J q~z~ qad eken,

qaiqalayan jad eken,

133
 bodone basqaq eken,
boru sasqaq eken,
a1ta al)qaldaq, bar t0l)qaldaq bar eken. t0l)qaldaq bar gun al)salap
ketken eken. bar qojanda manap bar qojanda jetap sol) alta al)qal-
daq kelapta (keldaler) t0l)qaldaqnal) uiune. soradalar t0l)qaldaqtal)
xatananan: "t0l)qaldaq qaida?" dep. xatana aitta: "al)salap ketta"
dep. sol) kettaler t0l)qaldaqnal) artanan, kordaler t0l)qaldaq al)salap
jura. "salam alIkam, t0l)qaldaq!" "alIkam salam, al)qaldaqlar!" "as-
tal)dara nel)?" "atam." "jetegal)dega nel)?" "jetegamdega qoianam."
"an5 netesen?" "ana ja~eremen, qaitajaqta uigo. 01 barap sai ast5ra-
/da." "al ja~er! bar sai aseIk!" sol) t0l)qaldaq qojand5 ja~erda. qojan
tup-tura uiune bard5. sol) bard51ar l}a hem-de sai astaler.
sol) al)qaldaqnal) bareGa taleda t0l)qaldaqtan qojanda: "mara
ber!" deda. "alla rardasam, berer ma15m tUl}ul eda. ende amal joq.
sen talegennen sol)." berda qoiand5. al)q51daq jetap ketta qoianda.
sol) barda uiune. xatana[na?] aitta: "men keteIm al)s51ap, qaitajaqta
qoiand5 ja~erermen. qoian kelgende sai asars5l)!" ketta tal)q51daq
al)ga. ara-bera al)s51ad5, sol) qoiand5 ja~erda uiune. qoian kelmeda
uiune. al)qaldaq qaitap kelda. kelse qoian da joq, sai da joq. sol)
al)qaldaq xardaslaran a15p keldaler tOl)q51daqqa, hem soradalar:
"to!]q51daq qaida?" dep. 01 zaman to!]q51daq bar qorazn5!] ke!]gar-
degan a15p xatan5n5!] tamarana jap5st5rran eda. xat5nana aitt5:
"men a!]q51daqlar m5nan kelsem, 'sai as!' degende, sen 'sai joq' der-
sel).
sol) kelda a!]qaldaqlar to!]qaldaqqa. ara-bera al)salap qaitap
keldaler tOl)qaldaqna!] uiune. to!]qaldaq aitt5 xatan5na: "sai as!" dep.
@
xatana aitta: "sai joq" deda. sol) tOl)qaldaq turup xatanan soida. SO!]
to!]qaldaq bar qamastan duduk jasap xatananna!] kotannen opurda.
xatana usup turup saian ast8. sol) al)qaldaq taledaler: "dudtikna
ber!" deda. tOl)qaldaq aitta: "bereIm" deda. sol) al)qaldaq dudukna
alap ketta. barda da alta\} da xatannaran soid~Har. duduk manen
kotlorannen upurdaler. taralmedaler xatannara. sol) keldaler tOl)-
qaldaqqa.
tOl)qaldaq 01 zaman ketken eda, bar ar~a komur tajep bar xanra.
tOl)qaldaq barda xanra hem aitta: "bar ar~a altanam bar, korso
komur bolada. sona austaraman altanra." xan aitta: "bar tuk!" deda.
bar ar~a alt5n tajep alda. to!]q51daq bard5, tajep alda. qaitta uiune.

134
kelegende aIJq~Hdaqlar jol~qt~ tOIJq~ldaqqa: "netap qaitt~IJ?" deda-
ler. "bar ar~a komur ak-etap bar ar~a alt~n ake1ijat~rman" deda. "aI,
saz de tez jetaIJaz!" deda. aHal} uiune bar~p ar~alar~n jar~p komur-
loran tajep kettaler. bard~lar bar saharge. aitt~lar: "alt~nra komur
beremaz" deda. sOIJ sahardegaler arasa bar taiaq al~p aIJq~ldaqlard~
touolop ja~erdaler. aIJq~ldaqlar ar~alar~n taslap keldaler tOIJq~ldaq­
qa. an~ olturujuk bol~p.
tOIJq~ldaq 0 zaman xat~n~na aitt~: "men su jarara baraman"
def. aIJq~ldaqlar kelse, su jarara ketta. derseIJ21 tOIJq~ldaq bard~
su jarara. korda bar qart qois~n~ hem aitt~: "ata!, qoi~IJ sud~
qaierden aseda?'" deda. sOIJ qart korsotta asegen jerda. tOIJq~ldaq
qartn~ kotorup sura att~. ozunalJ kI man sesap sura bat~r~p ald~.
aIJq~ldaqlar keldaler tOIJq~ldaqqa: "toIJq~ldaq, netap turusuIJ?"
dedaler. "sudan qoi s~rar~p turuman" deda. "qai jerden s~rard~IJ?"'
dedaler. sOIJ korsotta bar jerda: "al, bareuIJaz tusuIJuz!" deda. bareua
tusta sura, batt~ da ketta. "aI, qoin~ qaitaralmai juro, baraIJaz de
tusuIJuz!" sOIJ tustaler bara de hem oldaler. tOIJq~ldaq uiune kelap
qoil~ da bol~p a1t~nn~ da bol~p oIJup osta.

8.
Einst in der alten Zeit,
in der Zeit, als die Ziege feist war,
als die Khanstochter ein Qadi (=Richter) war,
als der .............. ein Zauberer war,
als die Wachtel eine Sichverstecker war,
als der Wolf ein VielscheiBer war,
gab es sechs Dummk:6pfe und einen Schlaukopf. Der Schlaukopf soIl eines Tages auf die
J agd gegangen sein. AIs er einen Hasen ritt und einen (anderen) Hasen lenkte, kamen die
sechs Dummk6pfe in des Schlaukopfes Haus. Sie fragten die Frau des Schlaukopfes:
"Wo ist der Schlaukopf?" Seine Frau sagte: "Er ging auf die Jagd." Da gingen sie nach
dem Schlaukopf und sahen, wie der Schlaukopf jagend daher fuhr. "Guten Tag, Schlau-
kopf!" "Guten Tag, Dummk:6pfe!" "Was hast du da unter dir?" "Mein Pferd." "Was hast
du da an deinem Gangelband?" "An meinem Gangelband ist mein Hase." "Was machst du
mit ihm?" "Ich lasse ihn frei, und er wird nach Hause zurlickkehren. Er geht und Hillt Tee
kochen." "LaB ihn doch! Wir m6chten Tee trinken!" Da schickte der Schlaukopf den
Hasen ab. Der Hase ging direkt in sein Haus. Da gingen sie und tranken auch Tee.
Dann wollte einer der Dummk:6pfe den Hasen vom Schlaukopf haben: "Gib (ihn)

21 dersel) 'du sagst' ist hier wohl rhetorisch zu verstehen.

135
mirl" sagte er. "Bei Gott, mein Bruder, mein Vieh war nicht zu geben vorgesehen. Es
gibt aber keine andere Auswahl, da du ihn dir erwiinscht hast." Er gab (also) den Hasen.
Der Dummkopf ging und lenkte den Hasen. Da kam er nach Hause. Er sagte seiner Frau:
"Ich gehe auf die Jagd und werde den Hasen zurUckschicken. Wenn der Hase kommt,
sol1st du Tee bereiten!" Also ging der Dummkopf auf die Jagd. Er jagte ab und zu, dann
schickte er den Hasen nach Hause. Der Hase kam aber nicht nach Hause. Der Dummkopf
kehrte zurUck. AIs er anl:tmgte, war da kein Hase und kein Tee. Da nahm der Dummkopf
seine Kameraden, si~amen zum Schlaukopf und fragten: "Wo ist der Schlaukopf?"
Gleichzeitig nahm der Schlaukopf die Luftrohre eines Hahns und befestigte sie seiner
Frau am Hals. Seiner Frau sagte er: "Wenn ich mit den Dummkopfen komme und 'Koche
Tee!' sage, sol1st du 'Es gibt keinen Tee' sagen."
Da kamen die Dummkopfe zum Schlaukopf. Ab und zu gejagt kehrten sie zu des
Schlaukopfes Haus zuriick. Der Schlaukopf sagte zu seiner Frau: "Koche Tee!" Seine
Frau sagte: "Es gibt keinen Tee." Da stand der Schlaukopf auf und erstach seine Frau. Da
machte der Schlaukopf aus Schilf ein Rohr und blies in den Mastdarm seiner Frau hinein.
Seine Frau stand flugs auf und kochte den Tee. Da baten die Dummkopfe: "Gib das
Rohr!" Der Schlaukopf sagte: "!ch gebe doch." Da nahmen die Dummkopfe das Rohr
und gin gen. Sie gingen und a11e sechs erstachen ihre Frauen. Mit dem Rohr bliesen sie in
deren Hintern hinein. Ihre Frauen wurden aber nicht mehr lebendig. Da kamen sie zum
Schlaukopf.
Der Schlaukopf war inzwischen zu einem Khan gegangen, eine Karre mit Kohlen
geladen. Der Schlaukopf kam zum Khan und sagte: "!ch habe eine Karre vo11 mit Gold,
wenn du es anschaust, wird es (aber) zu Kohle. Das will ich gegen (dein) Gold
tauschen." Der Khan sagte: "Lade ab!" Er nahm eine Wagenladung Gold. Der Schlau-
kopf ging und lud es flir sich auf. Er kehrte nach Hause zurUck. Unterwegs begegneten
die Dummkopfe dem Schlaukopf: "Zu welchem Zweck kommst du?" sagten sie. "!ch
habe eine Wagenladung Kohle dorthingebracht und bringe (nun) eine Wagenladung Gold
mit. Nun, fahrt ihr auch schne11 dorthin!" sagte er. Sie gingen zu sechst nach Hause,
verbrannten ihre Karre, luden die Kohlen davon auf und machten sich auf den Weg. Sie
kamen in eine Stadt und sagten: "Wir geben Kohle gegen Gold." Da nahm jeder von den
Stadtbewohnern einen Stock und priigelte damit die Dummkopfe. Die Dummkopfe lieBen
ihre Karre zUrUck und kamen zum Schlaukopf. Sie wollten ihn toten.
Der Schlaukopf sagte dann zu seiner Frau: "!ch gehe ans FluBufer." AIs die Dumm-
kopfe kamen, begab er si ch ans FluBufer. Der Schlaukopf ging ans FluBufer. Er sah
einen alten Schafhirten und sagte: "Onkel, von welcher Stelle her tranken deine Schafe
Wasser?" Da zeigte der Alte die Trinkste11e. Der Schlaukopf hob den Alten hoch und
warf ihn ins Wasser. Sich seiner Kleider entledigt, tauchte er diese ins Wasser ein. Die
Dummkopfe kamen und sagten dem Schlaukopf: "Schlaukopf, was machst du da?" "!ch

136
ziehe Schafe aus dem Wasser", sagte er. "Von welcher Stelle hast du (sie) herausge-
zogen?" sagten sie. Da zeigte er eine Stelle: "Bitte, geht einzeln hinein!" Einer trat ins
Wasser, versank und verschwand. "Sieht mal, er geht ohne die Schafe zuriickzubringen,
ihr alle sollt auch hineingehen!" Dann gingen sie alle schwimmen und starben. Der
Schlaukopf kam nach Ha~und rei ch sowohl an Schafen als auch an Gold geworden,
lebte er gedeihlich.

Vg!. Eberhard & Boratav Typ 351 (Das Vieh im Meer); FfM 191-198; MM Nr. 234, 236 (Der Kluge und
die sieben S6hne des Ambans); Mongol 203-205; Nadmid 115-118 (17-18); Nog. nar. skazki Nr. 32
(CeMepo 6paneB); Ramstedt 114-117 (mit weiteren Hinweisen auf S. 289); Sadaev 64-76, 99-103 (103-
107); Types Nr. 1539 (1535); Vladimireov 133-137; Xal'mg tuul's 4,193-194.

9. Priifungen der drei Khanssohne (Van Bibulat MusIim-ogly den 20.XI.1904)

bar qann~t] us lil~ bar eken. 01 qann~t] jan~nda bar qart qot]s~s~ bar
eken. 01 qartn~t] eka q~z~ bar eken. qann~t] ulannar~ erastaler,
barensa: "men alaman", ekandzasa: "men alaman" deda, kasakeia:
"men alaman" deda. sot] alar oq ataiaq bold~lar. kamnat] oy~
qartn~t] uiune barsa, 01 als~n q~zlarn~. uikona att~, qartn~t] uiune

karda. ekandzasa att~, an~q~ da qartn~t] uiune karda. kasakeia att~,

q~~~laya qarap oy~ ketta.

sot] kaske i kede ketta, oy~n~t] art~nnan. barayanda kelda bar

to~osakke, 01 jerde tapt~ oy~n. sat] olt~rd~ to~osaknat] bas~nda. bar
zamanda kelda bar maim~1: "kuiow kelda!" dep. 01 jasn~ jaqs~
sjJad~lar, sot] jas qaitmaya suda. 01 maim~llar berdaler jasqa bar
maimal, bar qoz, bar maske. sal) jas maim~ln~ jetap qozn~ al~p
maskena ijertap. sal) kelda atas~n~1) uiuno. barmaya uial~p sal)
qozn~ taslad~ jerge. sal) korda bar jaqs~ ui. sal) kardaler uigo. bar
gun jasad~, eka gun jasad~, sal) qan ulannar~n saq~rtta. toi eteiek
bolup.
01 jas j~lap ketta qanya, bard~ qanya. sal) qan aitta ulannar~na:
bar ta~aq jemas akelal)as!" deda. sal) ulannar~ aitt~: "jaqs~ bolur!"
deda. sal) ketta, ulannar~ qait~p bardalar u!1orune. jas uiune kelap
j~lad~. sal) x.at~n~ aitt~: "nege j~lais~I)?" deda. sal) jas aitt~: "qan 'bar
ta~aq jemas akelal)asr deda, 'baran asayanda oran~na batsanr
deda." sal) x.at~n~ aitt~: "jaqs~ bolar, jalama!" deda. bar kun uikon
Ol~ al~p bard~ bar ta~aq je mas. ekandzasa de al~p bard~. sal) jas ta

bar ta~aq jemas al~p bard~. sal) qan uikon Olan~1) jemasannen al~p
asad~, or~n~na batmeda. ekandza Ol~n~1) jemasan asada, batmeda.
sal) jas akkelap berda. qan alap barelin asada, oranana batta. asada,

137
asada. tausalmada.
sal) qan aitta ulannarana: "bijelei qolluq tdktdrdp akeldl)ds!"
dedd. ulannara qaittalar. jas keldd uiuno hem jalada. sal) xatana
aitta: "nege jalaisal)?" dedd. sal) jas aitt~an 'bijelei qolluq akeld-
l)dZi' dedd. ana qaidan ta~armaz?" dedd. sal) xatana aitta: "ta~alar"
dedd. sal) jasnal) xatana jd~erdd maskend uikon ulannarnal) uiuno:
"barap qara" dedd. "alar netede!" maske kettd. sal) 01 xatannar so-
radalar maskeden: "a~al) netedd?" sal) maske aitta: "mendl) tligum-
nen b ijele i qolluq tdgedd" dedd. sal) alar td1eddler: "tugul)nen bdzge
ber!" dedd. "joq" dedd. "a~am ursar." alar aittalar: "bdZ bdlddrmei
alaiaq" dedd. sal) berdd. maskendl) tugunnen aldalar. tdktdler bijelei
qolluq. keldd maske uiuno. sal) jasnal) xatana sorada: "nettel)?" dedd.
maske aitta: "alar mennen tuk aldalar." jasnal) xatana: "arO!" dedd.
sal) qan saqartta ulannaran. uikon ulan ekdndzd ulana maske-
ndl) tugunnon tdgdlgen bijelei qolluq akelddler. 01 jas bijelei qolluq
akeldd. sal) qaittalar uiuno. qan saqartta ulannaran. ulannar keldd-
ler. qan aitta: "us kunnon sal) keldnner kelsdn!" dedd. ulannar qait-
talar. jas keldd de jalada. xatana aitta: "nege jalaisal)?" dedd. jas
aitta: "qan Sdznd saqarada" dedd. xatana aitta: "arO!" dedd. sal)
jd~erdd maskend 01 xatannar;ya. maskege aitta: "sen bar!" dedd.
"alar sennen sorar" dedd. "a~al) netedd? der'· dedd. ·'sen aitarsan:
maimalauq jasaiatar dersel)" dedd. "a~am qan;ya baraiaq. ekd Indne
ja;yaiaq dersel). as bol;yanda jalaiaq dersel)!"
alar jasadalar maimalauq. jaqtalar Inlerdne. sal) kelddler qan;ya.
jalad81ar Innerdn. xan aitt8: "qaits8n!" dedd. sal) keldd jasn8l) Xat8-
n8, maim81 ke~dn taslap duniada annan 8spai8 joq eken. ke1dp qan-
nal) qo18n alda. jas kordd xat8nan. kettd ui uno sunop. kordo uiondo
maim81 kepnd, otqa jaqt8. sal) jasn8l) xat8n8 qannan 8Z8n tdledd:
"qan 8Z8n berse, men qaitaman" dedd. sal) qan aitta: "qaitsan!" dedd.
sal) keldd uiune. jastan sorad8: "maim81 ke~dm qaida?" dedd. dzlep
tapmad8. sal) xat8n kogorsdn bolUp usup kettd. jas j81ap qald8.

9.
Ein Khan hatte drei Sohne. In der Niihe von dem Khan lebte sein alter Nachbar. Dieser
Alte hatte zwei Tochter. Die Khanssohne zankten, der erste von ihnen sagte: "!ch nehme
(sie)", der zweite: "Ich nehme (sie)", (und auch) der jtingste: "!ch nehme (sie)." SchlieB-
lich begannen sie Pfeile zu schieBen. Wessen Pfeil das Haus des Alten erreichen wUrde,
der solle seine T6chter nehmen. Der iilteste schoB: Er traf das Haus des Alten. Der zweite

138
 schoS: Auch der seinige (Pfeil) traf des Alten Haus. Der jiingste schoS: Sein Pfeil flog
gen Siiden.
f Da ging der jiingste Sohn seinem Pfeil nach. Unterwegs kam er zu einem Hiigel, an
dieser Ste11e fand er seinen Pfeil. Da setzte er sich auf den Gipfel des Hiigels. Pl6tzlich
kam ein Affe herbei und sprach: "Der Brautigam kam!" Man bewirtete den Jungen wohl,
darauf wo11te der Junge zuriickkehren. Die Affen gaben dem Jungen einen Affen, eine
NuS und ein Hiindchen. Da trieb der Junge seinen Affen an, nahm die NuB und hieB das
Hiindchen, ihm zu folgen. Darauf kam er nach seines Vaters Haus. Zaudernd warf er
dann seine NuB auf den Boden. Darauf sah er ein sch6nes Haus. Dann traten sie in das
Haus hinein. Er hauste (da) einen Tag, hauste zwei Tage, darauf lieB der Khan seine
S6hne rufen. Man begann (narnlich), die Hochzeit vorzubereiten.
Der Junge begab sich weinend zum Khan, er ging (also) zum Khan. Da sagte der
Khan zu seinen S6hnen: "Bringt eine Schale mit Friichten!" Da sagten seine S6hne:
"Gut!" Dann ging er, seine S6hne kehrten nach Hause zuruck. Der Junge kam weinend
nach Hause. Da sagte seine Frau: "Warum weinst du?" Da sagte der Junge: "Der Khan
sprach: 'Bringt eine Schale mit Friichten!' (und) 'Wenn man eine iBt, so sol1 (eine andere)
in ihrer Ste11e heranwachsen!'" Da sagte seine Frau: "Gut, weine nicht!" Eines Tages
brachte der alteste Sohn eine Schale mit Fruchten. Ebenso brachte der zweite. Dann
brachte auch der jiingste eine Schale rnit Friichten. Da nahm der Khan von seines altesten
Sohns Friichten und aB, nichts (aber) wuchs an ihrer Ste11e heran. Er aB des zweiten
Sohns Friichte, (auch) sie wuchsen nicht heran. Da brachte der jiingste (seine) dar. Der
Khan nahm sie und aB eine, an ihrer Ste11e wuchs (eine andere) heran. Er aB und aB, sie
gingen aber nicht zur Neige.
Darauf sagte der Khan zu seinen S6hnen: "LaBt bijelei-Handschuhe22 nahen und
bringt hierher!" Seine S6hne kehrten zuriick. Der jiingste kam nach Hause und weinte.
Da sagte seine Frau: "Warum weinst du?" Da sagte der Junge: "Der Khan sprach: 'Bringt
bijelei-Handschuhe!' Wo k6nnen wir sie finden?" Da sagte seine Frau: "Sie k6nnen
gefunden werden." Darauf schickte des J ungen Frau das Hiindchen in der alteren S6hne
Haus: "Geh und sieh, was jene vor sich haben!" Das Hiindchen ging. Da fragten jene
(andere) Frauen das Hiindchen: "Was hat dein Vater gemacht?" Da sagte das Hiindchen:
"Aus meinen Haaren hat er bijelei-Handschuhe gestrickt." Da baten sie: "Gib (auch) uns
von deinen Haaren!" "Nein", sagte es, "mein Vater wiirde rnich schlagen." Sie sagten:
"Wir nehmen so, daB man es nicht merkt." Da gab es. Sie nahmen des Hiindchens Haare
und strickten (daraus) bijelei-Handschuhe. Das Hiindchen kam nach Hause. Da fragte
des Jungen Frau: "Was hast du gemacht?" Das Hiindchen sagte: "Jene nahmen Haare
von rnir." Des Jungen Frau sprach: "Ausgezeichnet!"

22 Der Gewahrsmann kannte die Bedeutung dieses Wortes nicht. Es war irgendetwas Geheimnisvolles,
das angezogen wird. Vg!. G. J. Ramstedt, KaImiickisches Worterbuch S. 44anog. b ijiiliii < kalm. belE
'Fausthandschuh'.

139
 Da lieB der Khan seine Sohne herbeirufen. Der alteste Sohn und der zweite Sohn
brae~en bije/ei-Handsehuhe, die aus Hundehaaren gestriekt waren. Der jiingste braehte
(a~r eehte) bijelei-Handsehuhe. Darauf kehrten sie naeh Hause zuriiek. Der Khan lieB
seine Sohne herbeirufen. Die Sohne kamen. Der Khan sagte: "Naeh drei Tagen sollen die
Braute kommen!" Die Sohne kehrten zuriiek, der jiingste kam und weinte. Seine Frau
sagte: "Wamm weinst du?" Der Knabe sagte: "Der Khan hat sie eingeladen." Seine Frau
sagte: "Ausgezeiehnet!" Darauf sehickte sie das Hiindehen zujenen (anderen) Frauen und
sagte dern Hiindehen: "Geh du! J ene fragen dieh, was dein Vater vor sieh hat. Du sollst
sagen: Er bereitet eben gebratenes Fettmehl. Mein Vater wird zurn Khan gehen, er salbt
seine beiden Aehseln (damit) ein. Wenn er hungrig wird, leekt er (davon). Sage so!"
Jene (anderen) bereiteten (also) gebratenes Fettmehl und salbten ihre Aehseln (damit)
ein. Dann kamen sie zurn Khan und leekten ihre Aehseln. Der Khan sagte: "LaBt sie zu-
riiekgehen!" Darauf kam des Jungen Frau; ihre Affengestalt weggeworfen, gab es in der
Welt keine anstandigere als sie. Sie karn und nahrn den Khan an die Hand. Der Junge
sehaute seine Frau an. Er ging jubelnd naeh Hause, sah zu Hause die Affengestalt und
verbrannte sie irn Feuer. Da bat des Jungen Frau den Khan urn Einwilligung. "Wenn der
Khan seine Zustimmung gibt, so kehre ieh (nun) zuriiek." Da sagte der Khan: "Sie mag
zuriiekgehen!" Darauf kam sie naeh Hause. Sie fragte den Jungen: "Wo ist rneine
Affengestalt?" Obwohl sie suehte, fand sie sie nieht. Da verwandelte sich die Frau in eine
Taube und flog weg. Der Junge blieb weinend da.

Vg!. Nog. nar. skazki Nr. 20 (lliecTHHorHil: KOHb).

Nogajiscbe Lieder

Kosakenlieder (qazaq jarlara)

l.
qazaq aitar ekende: Wie die Kosaken sagen:
ary~maq korko jal bolar, Des Renners Zierde ist der Widerrist,
ata U1~ korko mal bolar. des Vaterssohns Zierde ist das Vieh.
ary~maq jaldan aiaralsa, Wenn der Renner den Widerrist abmagem muB23,
ter~eidP telmdrdp so muB er fortdauemd leiden
tatar atqa qor bolar. (und) sich vor dem Tatarenpferd emiedrigen.
atad~D Ol~ maldan ai~r~lsa, Wenn der Vaterssohn vom Vieh abgeben muB,
ayldaya ki.iimoDlesken muB er sich vor den im Aul faulenzenden
kop jamanya qor bolar. vielen BOsen emiedrigen.

23 Rdt tibersetzt interlinear: om den blir mager (wenn er mager wird').

140
2.
qazaq aitar ekende: Wie die Kosaken sagen:
terekler bar da bostan joq, Baume gibt es, aber (es ist) kein Oarten,
teD ta~~lsa tOpn joq. Freunde findet man, (aber sie sind) keine Verwandte.
turna kazla t~n~q sO, Klar wie eines Kranichs Auge (ist) das Wasser,
Hiia boilap atkon joq. Kamele haben (da) nicht iiberquert.
tamana 24 jetken bai aOl, Zufriedenheit erreicht, ist der Aul reich,
mal sODna jetken joq. Vieh gibt es endlos vie!.
al~D~z da berdDdz, Nehmt entgegen und gebt weg,
asaD~z da kndDdZ, esset und kleidet euch,
olmoi nefse toi~lmas, bis zum Tode entsagt man nicht den Begierden,
besenede~ dard~rda (ob) in .................... (oder) in der Todesstunde
maDla!ra jazpn jazO jo!~lmas. verwittert die auf der Stim geschriebene Schrift nicht.

Vg\. Osmanov 16-17 Nr. 34: qazaq aitar ekende terekler barda bostan goq teng tabi1sa tugan goq fuma kozli
funlq ~u tiiye boilab otken goq tamana getken bai avul mal ~onglna getken goq ali:nglzda beringiz
asanglzda kiyingiz ( ... ) olmei nefsi toyi1mas bes anada manglaina yazgan yazu yoyllmas.

3.
qazaq a! tar ekende:
dza~aOllar26 bolmaL saD bolmas,
saOq bolmaL buz bolmas,
sar~l bolmaL tas bolmas,
sapmai jiirok s~nalmas.
sar~na kelme! qunan tailar at bolmas
sar~nda saD s~rarmas er bolmas
sar~nda saD s~prmas erlerge
qaral~r~nda ala! kUn
tastan soqqan qala buzsa ~nanmas,
bopl~qs~z biidai asal,! tutturmas,
burliJqmai arii optormos,
q~i~nlar bolmai, t~n~s bolmas,
q~inalma! qazaqqa ('" qazaq erge)
Wie die Kosaken sagen:
Ohne Diirre gibt es keinen Staub,
ohne Kalte gibt cs kein Eis,
ohne Schotter gibt es keinen Stein,
ohne Oalopp kann man einen Renner nicht bewerteIt
FiiIlen, die nicht beizeiten kommen, werden keine Pferde,
wer nicht rechtzeitig Staub stObert, wird kein Mann,
die Manner, die nicht rechtzeitig Staub stObem,
auch wenn sie in ihrem Alter eines Tages
eine aus Stein gehauene Stadt zerstliren, glaubt man es nicht.
Ohne Fangschlinge kaun man ein hirschahnliches
Wildpferd nicht einfangen,
eine SchOnheil, die sich nicht 71IweOOeI, kann man nicht kiissen,
ohne Schwierigkeiten gibt es (auch) kein Ausruhen,
einem sich nicht anstrengenden Kosaken wachst

24 Rdt glossiert ta mana mit ,llOBOllbCTBO ('Zufriedenheit'); vg\. taman, ugs. flir ta ma m 'fertig,
voIlbracht; vol!'.
25 Vg\. kas. besene 'Stimteil des Kopfes', aber bei Osmanov 'bes anada' =?
26 Rdt schreibt d zab a ullar / dza~a ullar und glossiert oea1> aacyxH Cohne Diirre'); vg\.
maoYB 'Oalopp'.

141
 mal batmes.
al~~~z da bera~az
asa~~z da asa~az
asa~~z da klia~az
besenede dayd~rda
ma~laiya jazyan jazO
das Vieh nicht zu. 27
Nehmt entgegen und gebt weg,
esset und trinket,
esset und kleidet euch,
(ob) in ......................... (od er) in der Todcsstunde
joi~lmas. verwittert die auf der Stim geschriebene Schrift nicht.

Vg!. Kalmykova S. 96: illaJlxax OOJlMai!:, WaH'b OOJlMaC, (00') illanIH.zta WaH'b WblrapMac 3p
OOJlMaC, I illaraJlaMai!: IOi!:pHX aT Jlap IOBblpMac. (00') BypblJlMai!: abPYhB OhnTHpMec, Kbli!:blH
OOJlMai!:, TblHblW OOJlMaC, I Kbli!:HaJlMai!: xacax 3pMp MaJl Tannac

Osmanov 15 Nr. 29: Qazaq aitar ekende Sabaullar bolmai Sang bolmas Sausi'q bolmai buz bolmas Sagi'l
bolmai tas bolmas Sagi'na kelmei qunan tailar at bolmas Sabmai yiiiriik smalmas Sagmda Sang si'garmas er
bolmas sagi'nda sang si'garmas erlerge qartli'gi'nda alai kiin tasdan ~oqgan qala busada i'nanmas ('00)
bogali'qsi'z buvdai asau tutdi'rmas burdi'rtmai anv avi'z opdirtmes qi'yi'nlar bolmai tYni's bolmas qi'ynalmai
qazaq erge mal bitmes ali'ngi'zda beringiz asangi'zda kiyingiz Olmei nefsi toyi1mas bes anada dagdi'rda
manglaiga yazgan yazu yoyulmas.
Osmanov 82 Nr. 7: sagi1lar bolmai tas bolmas * sanqaq bolmai buz bolmas * sabmai yiiiriik si'nalmas *
sagi'na getmei qunan tailar at bolmas (00') burluqmai iiriv avi'z opdirmes (00') qi'yi'nlar bolmai ti'ni's bolmai
* qi'ynalmai qazaq erge mal bitmes

4.
qoyal~ kaWir, qum sOlar Riedgrllseme Seen, sandige Gewasser,
qon~s qonsam akunman. es reut mich, wenn ich (da) Lager aufschlage.
kale~ buzlai keiSeitap Wenn ich das wie festes Eis bedriingende
ka~6 kIsem akunman. Panzerhemd anziehe, reut es mich.
arslannai butUn tara1t~p Auf den wie ein Uiwe seine Schenkel spreizenden
ary~maq manse m akunman. Renner wenn ich steige, reut es mich.
ala e~nagen28 qu~U1t~p Eine ihre bunten Wangen wechselnde(?)
arO qussam aktinman. Schonheit wenn ich umarme, reut es mich.

Vg!. Osmanov 84 Nr. 15: qogali' koller qum suvlar * qoni's qongan okiinmes * kileng buzlai kelseitip *
kobe kiygen okiinmes (00') anv qusgan okiinmes

5.
sO sO eser, sO eser
sO asande dzelkaldesap
jeken manen qoya asar.
maimaq elna~ mal~ asar
batar erda~ dan asar.
kenenejelm degen qazaqn~~
Das Wasser quillt, das Wasser quillt,
innen im Wasser sich wellend
wachst Ried und Segge.
Eines verbiindeten Landes Vieh wachst,
eines Heldenmannes Ruhm nimmt zu.
ald~nda Bei einem Kosaken, der genieBen will,

27 Rdt iibersetzt interlinear: He 3aTpy ZIHBlI!HA t1eJlOBeI<'L He 3apaOOTaeT'L CI<OTa ('ein sich
nicht anstrengender Mensch verdient kein Vieh').
28 Vg!. .aI<, ijiik (- egiik, egek) Wange,Backe'.

142
;:mld] lila kor osor. wachsen jiingere Briider und Sohne friedlich auf.
auldara kUimonlesken kop jaman Im Aul faulenzen vieIe Untaugliche,
qazaraDnaD kenderdei deines Kosaken hanfseiIartigen
et jelkesdn sol keser. FIeischnacken schneiden diese durch.

Vg!. Kalmykova S. 95-96: CYB-CYB ohcep, aJlafl HHHaH CYB ohcep,/ CYB HIIlHHlIe xora MLIHaH TaJl
ohcep, /KeHeHeflHM lIereH flHrHTTHHb LISLIHHaH, /l1HH YBLIJlLI XYhP ohcep (...) MaflMax 3J1lIHHb
MaJlLI ohcep,/EahTHp 3J1lIHHb lIaHLI ohcep,/Kopxax 3J1lIHH'h HHLI ohcep /ABLIJllIarLI
xYhflMeHbJleCXeH XOhIT HMaH, II1HrHT JleplIHHb 3T eJIXeCHH COJl xecep.

Osmanov 85 Nr. 19: ~u ~u oser qazaq aitar ~u oser * ~u iistiinde qauga minen tal oser (...) kenenenim
degen gigitding * uvi1i: qi'zi' kiir oser * bapr erding mali' oser * qorqas erding yani' oser *

6.
solaqsaz ar~a kos almas Eine pritschenIose(?) Karre nimmt man nicht zur Brautkarre,
soltansaz batdr jat,lp sa~ aIm as. ein herrenloser Recke greift den Feind nicht an.
batdr men dep kdm aitmas Wer nennt sich nicht einen Recken,
basmara baltar sadamas. obgleich die Waden nicht imstande sind, Schrine zu nehmen?
pall}an men dep kdm aitmas Wer nennt sich nicht einen Ringer,
barmap jUrok sadamas. obgleich das Herz zu gehen (schlagen) nicht vermag?
jaltara sapqan qazaq jaltaqmas29 , Ein ausweichend gaIoppierender(?) Kosak zeigt kein Furcht(?).
jan aiapn mal tapmas. wer das Leben bemitIeidet, findet kein Vieh.
dzanaDna jat,ldan aiama, Schone dein Leben vor dem Feind nicht,
dostan malan aiama, schone dein Vieh vor dem Freund nicht,
dos basana bdr qaiandaq dS tiisa. wenn der Freund in Bedriingnis gemt.
kokorokto iizlegen soltan janaD aiarma. Schont dein Leben ein Herr, dessen Brust gepreBt ist?

7.
bitegeld 30 arqa, blnar tos, Bergriicken mit Federgras, ein ................. Abhang,
beg dzut,lursa, mendm dzurogom. ein harter Renner (ist) mein RoB.
sadarii arqa, salan tos Kahler Bergriicken, ein ................. Abhang,
sadara 31 sapsa, mendm dzUrogom. ein Linien-Traber (ist) mein RoB.
astaDnan sarla jd~ek otkondo Dir von unten an der gefarbten Seide vorbei,
qa~arp jarap oq Use, wenn der Pfeil trifft und die Rippen durchbohrt,
sar bermesd, mendm dzUrogom. verrat mein RoB kein Geheimnis.
aSiiDda as jGzUDnon sararap, Wenn dein Zom von deinem hungrigen Antlitz scheint,

29 Vg!. kklp. )[{aJlTaK 'OO.H3J1HBJ.:Ill:, HepeIIlHTeJlz,HJ.:Ill:'; nog. jaitapmas 'findet keine Ruhe,
keine Rast'.
30 Nog. oeTere 'Federgras (Stipa), Schwingel (Festuca), THnqaK (TpaBa),.
31 Nog. cJ.:I,llJ.:Ipa 'Linie, Reihe'; vg!. kirg. cJ.:I,llJ.:Ipa OaCJ.:IK 'OJ.:ICTPJ.:Ill:, POBHJ.:Ill: H YBepeH-
HJ.:Ill: XO,ll JlOlIla,llH' ('schneIIe, gleichmaBige und sichere Gangart des Pferdes'). Vg!. Osmanov m.
II!JCHH HaraflcXHXb xasaXOBb Nr. 37: $Ydru arqa.

143
jan bermege baraman, gehe ich, (mein) Leben zu geben,
aiaraDda qadai basa, jiirogom. deinen FuB ....................... , mein RoB.
sen;} [iiliiirdon32 aiarran Dich, da du von der Herde getrennt bist,

men;} elden aiarran mich, da ich von der Heimat getrennt bin,
sen;} [iiliiirgo, men;} elge dich mit der Herde, mich mit der Heimat
esen qossan, jiirogom 33 mage mein RoB (Herz?) gliicklich vereinen!

8. qazaq aza Kosaken-Andenken

jet;} to~o jer korko, Sieben Hiigel (sind) der Erde Zierde,
jeteDnegen ek;} arramaq er korko. zwei begehrte(?) Renner (sind) des Mannes Zierde.
qara qamqa boi korko, Schwarze Seide (is!) des Karpers Zierde,
qara ulasan qol korko. ein schwarzer Jagdfalke ist des Annes Zierde.
aq baltara ko~sekteL Eine weiBe Waden wie Sattelkissen habende
arud;} alsan iii korko. Schane wenn du nimmst, (so ist sie) des Hauses Zierde.
aitanna sadaq boi korko, Eine goldene Riistung (ist) des Karpers Zierde,
qazaramnaD aidara meines Kosaken Haarschopf
qanamner organ dZI~ektei. (is!) wie von der gnadigen Frau geflochtene Seide.
qasqarap34 jal}p sapqanda Beim Reiten schreiend gegen die Feinde,
qazaramnaD jiirog;} sa~apn galoppiert meines Kosaken RoB,
dziirok attaD basandai· das Herz gleichwie des Pferdes Kopf.

9.
borai borai qar jal}sa Stiibemd stiibemd wenn es schneit,
nGdalar 35 boran borarma? fegt der Sturm Halmstroh(?) was?
arramaqtaD aldannan Von vome des Renners her,
sODgu boia jar gelse wenn der Speerschaft eine Wunde schliigt,
alasalai muDaiap gleich wie der Wallach leidend,
diisor 36 jolun qararma? kann man seinen bevorstehenden Weg sehen?
amannaqta, sal}laqta Bei Wohlstand und Gesundheit
er tGranaD joqlarma? kommt der Mann, seine Verwandten zu besuchen?
er basana b;}r qaiannaq ;}s tGsa Wenn der Mann in Schwierigkeiten geriit,
aiarannan basana eteklep obgleich man ihn von FuB bis Kopf
aitan quisa toqtarma? mit Gold begieBt, so macht das [Schicksal] halt?

32 Nog. yb~UI:p 'Herde, Pferdeschar'.

33 Die Warter IO~PHK RoB' und 10peK 'Herz' sind hier schwer voneinander zu unterscheiden.
34 Vg\. nog. qasqikap 'schreiend'; kas. kaskaryp kara- 'geradeundfurchtlosblicken'.
35 Rdt glossiert nl1diUar mit IOr'b ('Siiden'); vg\. kirg. novda, nooda 'junger Zweig, Reis'.
36 Vg!. nog. TYbC- 'fallen, absteigen'; demgemiiB 'der Weg, worauf man fallt' od. 'der Weg, der bevor-
steht'?

144
Vg!. Kalmykova 92: Bopait-6opait xap HBca, / HyBra 60paH 60JlapMa (... ) AMaHJlblXTa CaBJlblXTa
Osmanov 9 Nr. 5: borai borai qar yausa nuvga boran borarmi
Osmanov 82 Nr. 8: borailar borai qar gausa * nuvga boran borarmi ( ... ) er baslfiga bir qiyinllq is tussa
Osmanov 86 Nr. 22: ( ... ) qazaq aitar borab borab qar gaumasa qis bolmas

10.
terekler kestak sal usun Wir hauten Biiume flirs FlaBen,
tend 37 arti}ldi}q mal tistin. ................. luden wir uns auf flirs Vieh.
terekler bar da bostan joq Biiume gibt es, aber (es ist) kein Garten,
teq ta~i}lsa tliyan joq Freunde findet man, (aber sie sind) keine Verwandten.
telegenne i teq seldak Wie eine Karre schwankten wir hin und her,
teqge dosqa qor boldi}q zu Ebenbiirtigen und Freunden waren wir gemein,
ayarzan 38 atq a tari}ldi}q Diebe banden wir ans Pferd,
aram etke semardak an Aasfleisch genasen wir,
dusman soii}p qan aldi}q wir zerstiickelten den Feind und nahmen das Blut,
tUran degen namartni}q eines fiir einen Verwandten gehaltenen Betriigers
tamgar al1z soz tistin. .................... Mund ist flir (bloBe) Warter.

Vg!. Osmanov 81 Nr. 6: ( ... ) terekler kesdik sal iisiin * ten arti1diq mal iisiin (...) tenge dostga qor boldiq

11.
qoqi}ral11i}39 mi}i a40 , qolaq tos, Glockentragende Pfianzen, heller Bergabhang,
qoqi}ral1li} bo! ' stiqgoda qolrali}p41 glockenbedeckte Seite, die Lanze in die Hand greifcnd,
qoiaq-qulaq tor atqa aufdashasenohrigefalbePferd
qazari}q manap, tennaq boii}n jaralap. setztsichdeinKosak,demFluBuferentlanggehend.
ttinnolor jorti}p mal tapqan, Niichteherumtrabend,dasVieheingeholt,
ttinnolor jorti}p mal tapsa, Niichte herumtrabend, wenn er das Vieh findet,
qazari}m bar ktin tiido jatarma? ob meinKosakeinenTagzuHauseIiegenkann?
tarneklep dzidek 42 iirl1 dzimasa, Wenndasstiitzende(?)LeiuiernichtguteinsammeIt,
qazari}mni}q eteklep kann das von meinem Kosaken geleitete
dZi yan mali} t titor m043 ? (und) eingesammelte Vieh festgehalten(?) werden?

Vg!. Osmanov 81-82 Nr. 6: qongiravll miya qonggur IOS * salmai gortdiq mal iisiin * (...) tiin artndiq mal
iisiin *

37 Akk. tend;}? Vg!. osm. (und nog.?) Ten (Lok. Tende) 'ein grosser FluB, FluB Don'.
38 Rdt glossiert a}'arzan mit BOp'L ('Dieb'); vg!. nog. aBpYBlIIaH 'kriinklich' (etwa: "die Kranken
banden wir ans Pferd" od. "krank seiend banden wir uns ans Pferd" ?).
39 Nog. qOl)ara u 'Glocke'. Vg!. qOl)ar 'ratlich, dunkelbraun'.
40 Rdt glossiert ma! a 'Lakritzenwurzel' einfach mit paCTeHHe ('Pflanze').
41 Offensichtlich eine Kontraktion von qol}'a alap.
42 Nog. jetek 'Leiter; am Riemen geleitetes Pferd'; jetekle- 'leiten, anfiihren'.
43 Nog. tlit - 'kardiitschen, schwingen, klatschen, schlagen'; vielleicht als tut - 'haiten, festhaiten' zu
verstehen.

145
12.
tUq~44 quir~y~ bar tUtam Der Schweif eines Einjahrigen ist eine Handbreit (dick),
tulpar manap tUn qatqan einen Kriegshengst geritten durch die ganze Nacht,
asam ai sailap45 qol qatqan ohne zu essen vorbereitet(?) (und) angegriffen,
aq~r~n saiqap Oiatqan leise riittelnd aufgeweckt,
alt~n taqt~n Ostundo auf dem goldenen Thron,
al s~m~ld~q asande innen in dem rosafarbenen Vorhang,
jalqan 46 jan~m j~mantqan47 hat meine sehnende Seele sich unterhalten,
otuz eka tos tOimo die zweiunddreiBig Brustknopfe
oinaja berap48 ay~tqan Spielerei treibend aufgelassen,
totUqqan arii betan jaratqan ihr verdiistertes sehones Antlitz (hat es) gebilligt.
say~naman saqsaiman !ch bin betriibt und zerzaust,
sar~ ma!1ai kusoimon ich verlange wie braunes Butter,
qazay~mn~n taslai taslap weggeworfen wie ein Stein von meinem Kosaken
buzlai s~y~p suigonnon. (und) wie Eis aus dem Liebsten ausgepresst.

Vg!. Osmanov 84 Nr. 16: tulpar miniib er qazagIm arIv aitar tiin qatgan (...) ~amai sailab qol qatgan *
aqIrIn saiqab uyatgan (...) ... otuz iki tiiimemdi * oinai turub dagItgan (... ) sagInaman saqsayIman (... )
altIn taqga mingende * al sImildiq kirgende * qazagImdIng qIsib alub siiigenin *

(Die Lieder Nr. 1-12 wurden den 22.xU904 aufgezeichnet.)

13.
e~e e~e juyuryan
e~elek uzun otpa 49 semergen
eqkalde qal~p tosto ozan
eka salk~n kesta ozyan
e~ele tose salanyan
erler mangen dzuroktaq
eq tege i bolur art~ an~q
eqas bolur ald~ an~q
qa~ay~ m~nan qas~ an~q
or qoi annan sulii bolur b as~
Eines schnell sehnell gelaufenen,
am langen Steppengras iippig gewordenen,
in der Schlucht bleibend am Bergabhang voriibergegangenen,
an zwei sehattigen Nomadenlagern voriibergegangenen,
........................... Abhang belegenen,
von Miinnern gerittenen Trabers
Hinterseite wird abschiissig,
seine Vorderseite wird eine Berghalde,
seine Augenlider und Augenbrauen
an~q (sowie) sein Kopf werden hiibscher als eines Hasen,

44 Rdt glossiert tiJqa mit rO.lIOBo:A: ('jahrlich'); vg!. nog. TyhJlKH Ky:A:PJ.lK 'Fuchsschwanz, kalm.
tu}' 'Fahne, Standarte' (Kriegsstandarte aus einem Pferdeschweit).
45 Vg!. kas. sajla- 'vorbereiten, gut bereiten'; kirg. sajla~ 'hin und her wandern'; nog. sajla- 'aus-
wiihlen'.
46 Nog. HJlJ.lK- 'cKy~aTh, TOMHThCH'.
47 Vg!. kum. :A:J.lOaT- 'belustigen, amiisieren'.
48 Rdt schreibt oina jdberdp.
49 Orig. otpa.

146
qui uryu manan 3ala ana~ sein Schweif und seine Millmc
qutannan uzun bolur moina ana~ (sowie) sein Ha1s wcrden langer als cines Storches.
erler qusqan arGdd~ Einer von Mannem umarmten Schonheit,
quamayai bolur burna ana~ bleich wird ihre Nase,
qola~ bolur sasa ana~. blaBbraun wird ihr Haar.
er qus~api kelgende Wenn der Mann kommt, ohnc umarmen zu wollen,
ber e~kelei ekd ~etd qu~ulup wie ein Wiirfel wechselt sie ihre beiden Gesichter
bostannan salqan bolur qoina ana~. (und) kiihler a1s ein Garten wird ihr Busen.

Von Sarsembi in Atsikulak den 9.xU904.

Vg!. Ka1mykova S. 93-98, ACKap TaB (Diese Lieder wurden von A. S. Dzanibekov in den Jahren
1926-28 unter den Karanogajem aufgezeichnct. Einer von den Sangem hieB Musa Sarsenbijev, Sarsembi
uli: Musa, und es ist nicht unmoglich, daB er z.B. ein Sohn des Gewahrmannes von Ramstedt, Sarsembi
j ;)mays;) oyl;) , war):

3JlneH'b-3Jl neH'b jEJlneH'b -eJlneH'b jEJle-eJle IOBbIpraH,

30eJleK OTJlan ceMHpreH /EOeJleH'b Y3bIH OTKa ceMHpreH,
3H'brHJl.lleH lllaBbIn TObCTe 03raH
3KH CaJlKbIH KelllTH (~KOblllTH) o3raH,
3re pJl eft TObCH caJl bIHraH ,
3pJlep MHHreH 3JlllleH'b 003,
3H'bKYbB OOJlap aJl.llbI OHbIH'b (~S. 90: 3H'bKeB KeJlep aJl.llbI OHbIH'b)
AlllbIK oOJlap apTbI OHbIH'b,
KbIcKa oOJlap OeJlH OHbIH'b.
Ybft (S. 90: Obp) KOHHHaH abpYbBtaTcH3 oOJlap oacbI OHbIH'b,
KYTaHHaH Y3bIH(S. 90: KYTaH.llaft) oOJlap MOftHbI OHbIH'b.
3pJlep KYlllKaH abpYbB.llHH'b
Kyoaraft oOJlap OYPHbI OHbIH'b,
Ky Jl aH OOJl ap lllalllbI OHbIH'b ...
3pJlep Kylllapra KeJlreHHH,
BOCTaHHaH CYBbIK (S. 90: CaJlKbIH) oOJlap KoftHbI OHbIH'b.

Osmanov 16 Nr. 31: (... ) elfek elfek (algak algak?) yuvurgan ebelek uzi'n otga semirgen ekeilei tOsi
sali'ngan engsilde llabsa tOsde ozgan eki sa1q'in kesde ozgan ( ... )
Osmanov 81 Nr. 4: yebeler yebe yuv'irgan * (...) enisde sapsa tosde ozgan * erten savib kesde ozgan *
ikili tOsi sali:ngan * erler mingen ensek boz * enkev bolur a1d'i ani'ng * aSi'q bolur arti' ani'ng * (...) qabag'i
m'inan qasi' an'ing * or qoyandan ari'v bolur bas'i anYng * quirugY mYnan ga1Y anYng * qutasdan uzun bolur
moinu anYng * erler qusgan ar'ivdYng * qubaga bolur muml anYng * er qusarga kelgende * berkelei beti
quvulub * bostandan sa1qYn bolur qoinu anlng *

Heuschreckenlied

ale quiU basannan, Ebenjetzt vam Quellenende,

SOlap saqta segertke, kam eine Heuschrecke sauselnd hervor,
saparap kettd taramda, meine Hirse zu fegen ging sie,

147
asqar jal,!laq almara urn (sogar) Hosenbiinder (und) das Tuch zu nehmen,
saram joqta kel;mnen hatte ich keine Heimlichkeit vor der Schwiegertochter,
sanda oraq belannen. die Sichel zerbrach (mir) in der Mitte.
on qapana tar a aldam In zehn Slicken nahm ich Hirsefur sie,
o da bop paida de. auch das war dieser von Nutzen.
ag uzuD joq, ar~aD joq, Hast du keinen Ochs, keine Karre,
qaitap bastaD, segertke? womit aber hliuftest du auf, Heuschrecke?
bezenaD joq, qaida quidaD? Ohne Korb, wohin schiittetest du aus?
qaitap saldaD, segertke? Womit schnittest du, Heuschrecke?
merkeD joq, qa~aD joq, Hast du kein MaB, keinen Sack,
qaida saldaD, segertke? wohin aber schnittest du, Heuschrecke?
biial qalai bolda dep, Wie wird dieses Jahr? sagend,
men qoiman sa~anda. setze ich den Pflug.
sen alladaD qa~anii. Du betrugtest einen Schelm.
bas bettaDii qarasam, Wenn ich deine Kopfseite betrachte,
basaD baqar qazandaL so ist dein Kopf wie ein Kupferkessel,
kat bettaDii qarasam, wenn ich deine Hinterseite betrachte,
sapke sansar etaD joq, so hast du nicht Fleisch genug, urn auf einern Grashalrn zu stecken
iidem qarai betaD joq. (und) kein (solches) Gesicht, worauf ein Mensch sehen konnle.

Von Sarsembi in Atsikulak den 9.xL1904.

Vg!. mit dem SchluB von Kalmykova 105-107 III ere pTK e ALIPLI (Heuschreckenlied, gesungen von
Sarsembi ull Musa iJ. 1928; eine Bearbeitung davon auch in Xalq 61-64):

AJlH KyALI epHHHeH I AJlHK'l,yALI eJlHHHeH,

IllYBJlan lIlLIKTLI lIlerepTKeM,
CLInLIpLIn KeTHn TapLIM.lILI
CLIH.lILI oparLIM 6eJlHHHeH ...
OH KanLIHa TapLI aJl.lILIM
0.11 .lIa Mara TaMaM .lILI ...
Be)KeHHH'b AOK, Ka6LIH'b AOK,
KaA.lIa KyA.lILIH'b, lIlerepTKeM? .. .
KaATHn OP.lILIH'b, lIlerepTKeM? .. .
By ALIJl 6YJlaA 60Jl.lILI .lIen
BH3 KoAMacTLIK Ca6aH.lILI.
BaCLIH'b 6aKLIp Ka3aH.lIaA ...

Vg!. weiter mit Dzanibekov 42-43 TIecHH 0 CapaH'tIe ("Eine Heuschrecke in die Hand nehmend und sie
haltend, sang der Singer Oraz folgendermaBen. n).

148
N ogajiscbes Worterverzeicbnis

G. J. RAMSTEDTS NOGAJISCHE WORTZETTELSAMMLUNG AUS DEM JAHRE 1904

lm Archiv der Finnisch-ugrischen Gesellschaft, Sektion G. J. Ramstedt, wird unter der
Nummer 4.84 seine Sammlung von etwa 1850 als Nogajisch bezeichneten Wortzetteln
aufbewahrt. Die Sammlung ist durch mehr oder weniger systematisches Nachfragen
entstanden, da Ramstedt den Wortbestand seiner folkloristischen Aufzeichnungen hier
nicht einverleibt hat. Als Unterlage flir sein Nachfragen benutzte er das kleine kasachische
Worterbuch KHprH3cKo-pyccKm cMBaph (Orenburg 1897). Er hat die Rander dieses in
Sarepta am 10./23. April 1904 gekauften Buches sowie die durchlaufende, spater beim
Einbinden zugefligte Interfolierung mit reichlichen Anmerkungen versehen. Gleichzeitig
schaffte er sich das russisch-kasachische Worterbuch PYCcKo-KHprH3cKm CMBaph (Oren-
burg 1899) flir weitere Wortforschungen an.
Auf den Wortzetteln sind detailliertere Erkliirnngen fUr Spezialtennini bisweilen auf
russisch geschrieben, und zwar nach dem Wortlaut des oben genannten Worterbuches.
Die Worter sind sonst mit einfachen deutschen bzw. russischen od. schwedischen Bedeu-
tungen versehen. Vergleichsworter aus dem Kalmiickischen od. Mongolischen sind spo-
radisch angefUhrt. !ch habe die Zettel alphabetisch geordnet und auf ihnen, soweit nur
moglich, standardnogajische Vergleichsworter aus N. A. Baskakovs HoraAcKo-pYCCKHA
cMBaph (M. 1963) mit dem Bleistift eingetragen.
Es ist schwierig zu beurteilen, wieweit Ramstedts Wortsammlung echtnogajische
Sprachverhaltnisse widerspiegelt. Manchmal hat man den Eindruck, daB nur das Ver-
standnis von kasachischen Wortern unter den Nogajern erhellt wird, aber die haufig
vorkommenden groBeren und kleineren phonetischen Unterschiede muG man wohl als
wirkliche nogajische Fonnen auffassen. lm allgemeinen bietet die Sammlung sehr wenig
lexikalisch Neues. Die unten aufgefUhrten Worter sind dreierlei Art:

1) Solche, die nicht im nogajischen od. im genannten kleinen kasachischen Worter-

buch vorkommen,
2) Solche, die phonetisch von den standardnogajischen Vergleichswortern irgendwie
abweichen, und
3) Solche, die eine mehr oder weniger genaue Entsprechung nur im Kasachischen
bzw. im Kumiikischen haben.

Die von Ramstedt angegebenen Bedeutungen wecken bisweilen Bedenken. Kleine MiG-
verstandnisse sind nicht ausgeschlossen (vg!. z.B. j~~~rda- 'zweifeln' gegen
RIJ 6IJp.zxa - 'lIleBeJlHThcs:'; neg<}z 'Viehhof, Stall, oa3' gegen HerH3 'ocHoBa, oa3a ').
lch habe verschiedene Vergleichsworter nach einem Tilgestrich ( I ) angeflihrt; solche
ohne sprachliche Spezifikation sind Standard-Nogajisch.

149
ALPHABETISCHE ORDNUNG

al<l, ii., b/~, d, e, f, g, r,

h, x' ilIII Id, Mf, jl L k, q, 1, rn, n, 1), 0, 0, p,
r, s, S, t, u/u/l}, ti/u, z, Z

ABKURZUNGEN

ar. = arabisch, az. = azerbaidschanisch, kas. = kasachisch, kalm. = kaImuckisch, kirg. =

kirgisisch, kum. = kumukisch, nog. = nogajisch, pe. = persisch, r. = russisch, tat. =
wolgatatarisch, tu. = osmantiirkisch

WORTERVERZEICHNIS

asa 'Stock (der Mullas)' I tu. az. asa

aslarn 'Prozent'; -sa 'Wucherer' I kum. aCJlaM; -qlI
aslal} 'Wassertruhe' I vg!. tat. aslau 'MuIde, Trog'; kaIm. aslli

baqa 'niedrig, KOpeHaCTbIl'\:' loaKa './1RrYllixa' (kas. auch 'HH3CKoro pOCTa '1eJ10BeK')

balarnaq 'Welling'l 01IJlaMlIK 'K.neYKH'

baldaq 'Krucken' I OaJl,llaK 'PYKoHua KHHJI(a.na'
besld (ogtiz, sarar) 'funfjahrig' (Ochs, Kuh) I OeCJlH
bet1~stdr- (kalm. nillrodXd) I vgl. kas. oeTTecTHp- '.llaTb O'lHYIO CTaBKY' (kreuz-
verhoren)
basalda- 'tiefund heftig atmen, schnaufen' (= asalda-) I01I31IJl,lla- 'JI(YJI(JI(aTb'

b asq a i 'das Fell von den FuBen der Tiere'

boraq 1. 'FuBgelenk'
boraq 2. 'DoppeIkinn' I vgl. oora3 id.
bo! tarnar 'Talisman' (= tarnar) I vgl. MOHlIH TlIMap id.
bolazaq 'Termin' (mong. bolf ara) I vg!. oOJl)KaJl id.
borqara- 'brodeIn' I vgl. OOpKlIJl,lla- id.
b ua rn 'Bundel, BH3aHKa .llPOB' I OyBlIH
b urla q - 'sich genieren, CTeCHHTbCH'
bur s 'Pfeffer' I oy plIlli
btijOrn (bOjOrn) 'Sache, Ding' I OYHlIM

d a rar - 'mit GekIapper dahinfahren, co CTYKOM XO.llHTh '

dara~a: daD dara~a 'Gerichtssachen' I vgl. kas. ,llay ,llaJlaoa id.
d al}la - : d a l}la p j anada 'brannte heftig' I vgl. ,llaB-,llaB (onom. fUr Feuersbrunst)
defter, tefter 'Heft' I tu. defter
de! ti-ana, de! l}ana 'schlecht, .llYPHo1i ('1eJ10BeK), I vgl. ,lleIOB '.lleMOH; CaTaHa'
d01)golok 'rund' I,llObH'heJleK
dz I! - (= j Ii -) 'sammeln' I vgl. HlIHlIHa - id.

150
edre! - 'gerade auf jemand zugehen od. jemand fixieren (wenn man zumt)' I kas.
e,llpe~- 'BLITapal.!lHTh rJlasa'
e lIP 'Buchstabe A' I tu. ar. pe. e 1if
elme 'Ulme'
emnek 'wild (von Pferden)' (= elal)/1IJlaB) I vg!. kaIm. emn<')G id.
ernt6u 'Rand (des Napfes)' I vg!. kum. 3pHeB id.
es<')k 'Stall, nO,llCTaBKa Ha oaJlaJlaJ!n'

fa i d alan - 'benutzen, Nutzen ziehen von etwas' I rra~,llaJl aH-

farz 'notig' I rrap1I3 ',llOJlr,OOilSaHHOCTh'

hamam 'Badestube' I aMaM

h iiz Tr 'fertig' I ab3H p
her: her b Ir 'jeder', her zat 'jedes' I abp
hur. hur-y~zI 'Huri' I tu. ar. pe. huri

rsek 'Darm', as sek 'Dunndarm', toq sek 'Dickdarm' IllieK, alli llieK, TOK
llieK; kas. HllieK
<')zlen- 'suchen' I H3Jle-

~y~na (Dat. Sg. 3. von ~q) 'mit, nach, sich fiigend nach' I kas. lIrlIHa
~laqt~r- (= b~laqt~r-) 'werfen, schwingen' I 01IJlaKTlIp-
~ldz~rai - 'MilThCiI (oYMara)' I vg!. kaIm. ildzr- 'zerknetet werden'
~lyal) 'das Traben, Trab'
~rzal)na- 'grinsen, zurUnzeit Iachen' I IIp)K aH'bJl a-
~sq~r- 'zischen'11I3rlIp-

jalyas 'vereinigt (von mehreren Stlicken in der Liinge) I kas. )KaJlrac 'PilllOM J1eJl{a-
l.!lH~, CnJlOlliHO~'

jandra- 'funkeIn' I vg!. .HH,lllIp- 'SaJl{HraTh'

jarmazar: j. bol- 'sich veressen' I vg!. .HpMa 'Grtitze'

jart 'HiiIfte'l.HpTlI
j art~b as 'Riiuber, SkIave' I vg!. .HpTlI oac 'mit dem haIben Kopf (kahIgeschoren),
jasam~s 'ein kurzgewachsener Mensch' I kas. )KaCaMlIC
jasal) 'feucht, rauh' I kas. )KacaH'
jas 1. 'jung' I .HC
jas 2. 'Alter'; nese jas~nda 'wie aIt?' I .HC; Hellie .HClIH'b,lla
jasar- Jung (und auch grtin) werden' l.Hcap-
jas~! 'grun'l.HclIJl
jasqan- 'sich wehren' I.HCKaH- 'OTlliaTJ.lBanCg'

151
jat~r¥a- 'sich vor Fremden scheuen' I vgl. HTClIpa- 'liYlI<.ZIanca'
jal}x.er 'Edelstein' (= qs~l tas/K1I31I1l Tac) I tii. ar. pe. gevher
jal}las- (jal}las-) 'streiten' I HBllac-
jaun 'Regen' I HBlIH
jaur 'Wunde am Riicken' I HBlIp
jaz~q 'ebener, breiter (Platz)' I vgl. H31I 'CTem,'
j ii m 'Gesellschaft'
jiins- (jiinsmek, -pek) 'zermalmen' IHHllilI-
jed;}, jet;} 'sieben'; jed~u 'ceMepo'; jed;}nduz;} 'der siebente' I eTH; eTeB;
eTHHlliH
jed;}san, ein Nogajstamm 111eTHcaH (xapaHorafigbl)
jed;}se L ein Tatarenstamm vom Kaukasus; E.llHCeficKHfi HapOlI, E.llHCeficKHe TaTapbl
j e d;} sk ul, ein Nogajstamm; E.llHlIlXY.fIbCKHfi HapO.ll 111eTHlliK yhll (KapaHorafigbl)
jeg;}z- 'ernahren' I erHCT-
jek 'Ef31ust, Appetit'; jeg;}lJ kele m U 'm6chtest du essen?' I vgl. e- 'ecn'
jekk;} 'vorgespanntes Pferd' I vgl. eryhBIlH aT id.
jel 'schnell' (?); jel maja 'schnelles, einhockeriges Kamel' I kas. )Kell- 'PblCblO 6e-
Jl(an'; )Kell Ma~a 'olieHb 6b1CTPblfi H 60.flbwofi o.llHorop6b1fi Bep6.f1IO.ll'
jel- 'traben' I ellH-
jelb;}ge! 'ohne Gurt'; j. jur- 'im Schlafrock gehen' I kas. )Kelloere~
jelIlJ 'TOHKHfi Xa.flaT Ha.lleTblfi npaJl(Kofi Ha py6aWKY' I vgl. elleH'h 'MrKO O.lleTblfi'
jelk nde- 'wiegen im Wind (der Roggen)' I vgl. jelpnde- 'flattern', ell IlHIl,lIe-
je11e- 'gegen den Wind gehen'
jelp~us 'Facher, Beep' I ellIleBHlli
jemek 'Knochenspiel (sitzend), I vgl. kas. )KeMeKHIl 'Hrpa B a.flliH (cua)'
jemne- 'sich verfressen (vomPferd)' I eMlle-
jent 'Speise aus Kase und Butter' I kas. )KeHT 'TO.fIlieHblfi TBopor Ha xopOBbeM MaCM'
jelJsIk 'Lust' I kas. )KelfCHK 'OXOTa K lieMYHH6Y.llb'
jer- 'folgen, Gesellschaft machen' I Hep-
jenk 'Lust'; 01 etke jenk 'er liebt Fleisch sehr' I kas. )KepHK '.fI106oBb K lieMY-
.fIH6o'
j e r 1en - 'ansassig werden, sich niederlassen' I kas. )K e pll eH-
jers;}re- 'an die Heimat denken, sich langweilen' I vgl. kas. )KepCHHOe- id.
jert- 'mit sich nehmen (als Gefahrten)' I HepT-
jet;}ms;}re- 'schutzlos, vater- und mutterlos sein'
jeqs- 1. 'hochmiitig sein, 3a3HaBanca' I kas. )KeTHC-
jeq s- 2. 'erreichen, wieder in den alten Stand zuriickkehren' I eTHC-
jetk I z- 'herbeiholen, bringen' I eTKep-
jetm I S, jetm I s 'siebzig' I eTIlHC
jI~- 'weich werden' I vgl. ~HOH- 'MOKHYTb'
jI~It- 'aufwlirmen (kaltes Essen)' I vgl. ~HOHT- '3aMaliHBan'

152
j T~s T- 'schwitzen (wenn der SchweiB gerade ausbricht), , kas. )I{ H 6CH-

j Tjenser 'Sohn des Tochtersohnes' , kas. )l{HHeHlIIep

j Tj T 'dicht (vom Walde)'; j Tj Tlet - 'etwas noch dichter machen, verdichten' , Hl1Hl1
j Tk 'Knochenbruch, wenn er zugewachsen ist' , kas. )I{ HK (vgl. j Tk 'Schober, CKHP.l(,
CKHp.l(a' , HHK)
jrlTnsTk 'Unterschenkel" kas. )l{H!lHHlIIHK
j Tt Tk 'geschickt, klug, verstandig' , kas. )I{ eTHK

j Tq r - 'verschwenden, verstecken (z.B. Gestohlenes)' , vgl. Hl1H.lll1p - 'OT.l(aBan Ha

xpaHeHHe'
j i:}~a - 'durch zu schnellen Lauf seine Krafte verlieren (vom ungeiibten Pferd)
j i:}~i:}r d a - 'zweifeln, sich bedenken' , vg!. Hl1 611 p.lla - 'lIIeBeJlHnCH'
ji:};yi:}q 'der W1t; fallend' , vgl. ji:};yi:}l- 'stiirzen (z.B. vom Pferd ab)', Hl1rl1!l-
'na.l(aTl,'
if if r m a, j Ti Tr m a 'zwanzig' , Hl1 pMa
if iTrmasar, iT;yi:}rmasar Je 20" Hl1pMaCap
ji:}!di:}ri:}m 'Blitz" tu. jlldlrlm
j Hmi:}q 'warmes Wetter (im Winter)' 'kas. )l{l1!ll1Ml1K 'OTTeneJ1l,'
j fiti:}ral)q 'glanzend" Hl1!l Tl1paBl1K
j H (j 'Warme' , kas. )I{ l1!ll1Y

j f mi:}r- 'die Armel aufkrempeln' 'kas. )l{l1Ml1P-

ji:}mi:}ri:}l- 'sich verknautschen, faltig werden, CMHnCH (nJlane B 'IeMO.l(aHe), , kas.
l1Ml1Pl1!l-
j f mi:}s 'Arbeit, Auftrag'; if msa- 'Arbeit geben" ?; IOMca- 2.
j i:} m p i:}r - 'verhehlen' , vgl. kas. )I{ l1MK 11 P - 'npHTan, BopoBan'
ji:}msa- 'weich sein od. werden'; ji:}msaq 'weich' 'IOMca- 1.; IOMcaK
ji:}msat- 'weich machen' , IOMcapT-
ji:}p 'Paar'; ji:}pla - 'paaren, paarweise rechnen' , HHIT
ji:}r- 'graben, SeMJlIO BloIploIn" kum. Hl1P- 'npoploIBan'
if r f m 'Riemen" kas. )I{ 11 P 11 M

ji:}rlal) 'Sanger" vgl. Hl1p!laB 'neHHe', Hl1paB 'neBeg'

ji:}rpa! - 'krumm, gebuckt sitzen'
jo;yara 'aufwarts, auf; jo;yarda 'auf (wo)' , kas. )l{orapl1; vgl. nog. HOrapl1ra
id.; HOrapl1.lla
jO! tfr- 'verschwenden; jemanden dazu bringen, etwas zu verlieren" HOHTl1!l-
jolat- 'aus dem Wege gehen" kas. )l{O!laT-
joli:}m 'Hutte' 'kas. )l{O!l yM }TH
jolpars 'einTier"HO!l6apl1c 'THrp'
jolSi:} 'Wegweiser' 'HO!llIIl1 '.l(OPOlKHloIfi paoo'IHfi'
jolu 'GewehrschuB, oofi HS pylKbH'; jolu ali:}s '.l(aJlLH06ofiHloIfi' , kas. )I{ O!l y; nog.
a!ll1C '.l(aJleKHfi'

153
jon 'Riicken (iiber den Hiiften); Bergriicken' I kas. )KOH
jOanna- 'dicker, voller werden' (= tolas-trOJlLIC-) I IOBaHJlaH-
jUl,!uq 'nahe'; jUl,!uqla- 'sich nahern' I IOBLIK, IOBLIKJla-
juUus- 'beim Waschenjemandem helfen' I IOBLIC-
j UUus - 'sich nahern' I kas. )K yyc - 'npHOJlH3HThCH'

juUut 'Jude' I kas. )KyT, )KyryT

juUut- 'herankommen Iassen' I IOBLIT-, kas. )KyYT-
jGg~n, jugon 'HaIfter' I kas. )KyroH, nog. IOBeH
jujol<}: j. soz 'ein Wort zu rechter Zeit' I kas. )KYHOJl Y cos 'CJIOBO KCTaTH, YMecTHoe'

juiruk 'Renner, Traber' I kas. )KYHPYK, nog. IOHpHK

juk 'Lindenbaum' I HObKe

kart 'Karte, Spielkarte, KapTLI' I KapTa

kiizemet 'Gefangnis, Kasematte' I r. KaseMaT
kede! 1. 'arm; Bettler' I kas. KelleH 'Oe,ZIHHK'
kedei 2. 'Sohn, Knabe' I Ke,llaH, Ke,lle 'napeHb'

kekre! - 'stolz sein' I kas. KeKpeH-

kelrsken 'passend, anstandig' I vgl. KeJlHCJlH id.
kelte 'kurz'; kelteit- 'verkiirzen' Ikas. KeJlTe; KeJlTHHT-
kem 'wenig; nicht ganz voll' I kas. KeM 'MaJlJ.lI'l:; MaJlO', nog. KeM 'MeHbwe; HHlKe'

kemde 'Korper; der obere Teil des Korpers' I KeB,lle

kemsr- 'verachten, unzufrieden sein' I KeMCHH-
kent 'Dorf I tii. (pe.) kent 'Stadt'
kelprdek 'KehIkopf, Apfel' I kas. KeIfHplleK; vgl. nog. KeH'bHplleBHK id.
kel)ke! - 'sich zuruckziehen, den Kopf zurUckbiegen'
n
kel) s r k 'Freiheit' I kas. KeIfHlliJl HK
ker 'braunIich, MYXOPTJ.lI'l: YBeTh JIOWa,ZIH' I kaIm. ker '(dunkel)braun mit schwarzem
Schweif und Mahne'
keramet 'Wunder' I kas. KepeMeT
kerge 'Wandgitter' I Kepere
kerrs- 1. 'sich ausstrecken (mit Gahnen)' I vg!. kern- 'sich ausstrecken', KepHJl-
kerrs- 2. (= er is-) [als Stichwort nicht vorhanden] I kas. KepHc- 'zanken, CnOpHTb',
nog. 3pHC- id.
ker me 'Seil, das zum Schutz der Schafe ringsum gezogen wird; Befestigung' I kas.
KepMe
kerp<} 'Igel, elK' I KHpIIH
kerp<}s 'Ziegel' I KepoHlli
kerske 'Filz' I vgl. KepHcKe 'peweua (Sieb fUrs Molkpressen)'
kertle- 'schneiden, einschneiden'
kertles 'Einschnitt'l KepTelli

154
k e s p ~ r 'schlechtes Aussehen, nicht ganz gesundes Gesicht' I kas. K ecrm p 'BHlI lIHya
(B XY lIOM CMIJCJIe)'
keql- 'zahnlos werden' I kas. KeTH./l- 'ClIellanCH l1JepOaTIJM'
keqr- (von kel-) 'holen, bringen' I Ke./l THP-, tu. getir-
kezill. 'Wachdienst leistend' I kas. Ke3Y 'lIelKypHIJi!: (B lliKOllaX)'
kezill.Ies- 'Wachdienst leisten' I vg!. Ke3YbB./leC- 'CTOHn no O'lepelIH'
ka~arte1Jne- 'schleichen, vorsichtig vorwarts gehen' I kas. KH6HpTeKTe- id.
k ~ j ~ p 'Physiognomie' I kas. K efmII
n
k ~ pIa 'hubsch' I vg!. kas. K eHHIITH
kamak 'wie, nach Art von'; men kamak 'so wie ich'
kandak 'GrashugeI, Hacker'
kares 'Kreuz (relig.)' (= aiqsaq) I kas. Kpec; vg!. nog. aHKac 'ClIOlKeHHIJi!:
KpecT-HaKpecT'
karesIen- 'sich bekreuzen' I vg!. kas. KpecTeH- id.
k ~r2l}ka 'Pfund' I r. rpHBeHKa
kars, karas 'Kalk'; 'Eingang, Entre' I KHpHC 'BBO.1IHbI:A:', kas. KHpHC 'BXO.1I'
kasa 'Mensch' I KHCH
k ~ s ~ k 'klein' I tu. k liCi.lk
k ~s~kei 'klein'l KHlIlKeH
k ~skana 'klein' I kas. KHlIlKHHe
ko~8rtk8 'Gespenst' (?)
kozoQ 'MeiBel' I vg!. KalIlaB id.
klii~o1JIe-, kliimo1JIe- 'nach vom gebogen gehen' (= bliko1JIe-) I vg!. kirg.
k lij mon - 'sich rekeln, sich Iangsam bewegen'
kliile- '(Lieder) improvisieren' (sehr gewohnlich, wenn man z.B. allein reitet) I vg!.
K YbH 'Me1l01IHH'

kliirok 'sprOde; rHHlIOi!: TOBap (MaTepHH)' I KYbHPHK 'XPYCTHI1JHi!: XJleO'

kliis~ill. 'Wiederkauer' I KYbH3eB 'lKeBaHHe lKBa'lKH'
klijGIa. klijlil8. kliiI8 'eigensinnig (vom Pferd), I vg!. KYbHre./leK 'HeTepnellH-
BIJi!:'

k li i un - 'erzumen; entzunden' I kas. KyHyH-

klikIe- 'heften; lliHn Ha lKHBYIO HHUY' I kas. KyKTO-
kli1tur-saIt~r 'in Saus und Braus' I Ca./lTI.Ip-cY./lTI.Ip, vg!. KYb./lTHpe-
'rpeMan.'
k una 'Sunde' I KYbHa
kli1Jgurde- 'sausen (vom Ohr)'; quIaq k. 'nicht Mren konnen' I kas. KYHTYP-
./l0-
kur 'Menge, Volk' I kalm. klir 'Volksmenge « Liirm)', kGr 'die Nachbam, Leute,
Volksmenge'; vg!. nog. KYbP 'lIPYlKHIJI'!:'
klirklire- 'larmen, schreien; wiehem (vom Hengst)' I kas. KYPKpO-. kalm.
klirkr-, klirklir-; vg!. nog. KYbPT-KYbPT (onom.)

155
ktirm~(j 'das Binden (tatarischer... ), 3aBJl3Xa, Y3eJl' I vgl. kas. KypMO- '3aBJl3aTb
neTJlei!:', nog. KYbpMeK 'neTJlJI'
ktirto: k. 10n 'kurzer Pelz, nOJlynryoox' I KYbpTe 'xypTxa', kas. KYPTO 'Mex l[JlJI
nryo'
k tirt tik 'Schneehaufen' I K yb pTHK, kas. K Y PTYK
k tiz~(j 'Strick urn die Sackoffnung, rnit dern der Sack zugebunden wird' I vgl. kalrn.
ktizGn 'Hals', ktizGd a - 'urn den Hals greifen'
k tizo rn 'Schafschur irn Herbst' I KYb3eM, kas. KY30M

qa~a 'lang und dick (z.B. Bart)' I kas. Kaoa

qa~a;yai 'bissig'; q. i 1 'bOser Hund' I vgl. KaII- 'xycaTb'
qa~~n- 'sich festklernrnen, anhaken' I kas. KaOI:J:H- 'xapaoxaTbcJI; 3al(eBaTb'
qa~~r;yala- 'Seite bei Seite reiten' I kas. KaOI:J:praJla-; nog. KaOI:J:pra 'peopo,
OOX'
qa~~rsaq 'Schorf (auf der Wunde)' I kas. KaOI:J:plliaK
q ad al] la -, q ad al] na - 'auf den Zehen gehen' I kas. K a,ll;aH',lI;a-
qa;yanaq 'blOdsinnig' I kas. KaraHaK 'nocJlel(, BIoIXOl(Jl1!lHi!: nocJIe JlrHeHXa; He-
l(OTpOra, OOHl(T.lHBIoIi!:'; vgl. nog. KaraHaK 'nJlageHTa'
q a ;y~n - 'Epileptiker sein' I K arI:J:H - 'zittern, einen Krarnpf haben'
qa;y~nd~ 'Epilepsie' I kas. KarI:J:H,lI;I:J:
qai;y~r- 1., qal]~r-, q~d~r-, qai;y~la- 'faulenzen, herurnstreifen, nrJlJlTbCJI, nra-
TaTbCJI' I kas. KaH'I:J:p-, KaH'rI:J:p-; vgl. nog. KaHbrI:J:-, KI:J:,lI;I:J:p- id.
qai;y~r- 2. 'betriibt, kurnrnervoll sein' I KaflTI:J:p-
qaiqal]na- 'rnit der Brust nach vorn gestreckt gehen' I kas. KaHKaH',lI;a- (xorl(a OT
TJI)[(eCTH y JIOnral[H cnHHa onycxaeTcJI); vgl. qaiq~ 'rnit der Brust nach vorn, rnit
Senkriicken', nog. KaHKI:J:
qainaq 'QueUe, Fontane' I kas. KaHHaK, vgl. nog. KaHHa- 'OYPJlHTb'
qairats~- 'seine Starke zeigen' I kas. KaHpaTCI:J:-
qais~, qaris~ 'Schere' I kas. KaHlliI:J:, nog. KaHlliI:J:, KaHI:J:lliI:J:
qaq~r~q 'das Rauspern' I kas. KaKpI:J:K; vgl. qaq~r- 'husten', nog. KaKI:J:p-
'xapxaTb'
qalal} 'Yl(OoHOe l[JlJI rOpeHHJI na3Me1!leHHe XH3J1xa' I kas. KaJlay
qal~1] 'dick, dicht' I kas. KaJlI:J:H', nog. KaJlI:J:H
qalqai - 'leicht gebiickt stehen' I kas. KaJlKI:J:H-
qaltai 'Geldbeutel'l KaJl Ta
qallra- 'zittern (vor Kalte)' I kas. KaJl Tpa-, nog. KaJlTI:J:pa-
qam 'Kurnrner, Sorge' I kas. KaM
qama- 'umringen' I kas. KaMa-
qam~;y(j 'Sorge, das Fiirsorgen' I kas. KaMI:J:ry
q a rn~q - 'sorgen (fUr etwas)' I kas. KaMI:J:K - 'neT.laJlHTbCJI, rpycTHTb'

156
q a m p a i - 'sich aufblasen' I kas. K aMIIaH - 'Ha.z.tyncH'
qams.§ 'Peitsche' I kas. KaMllilI 'HaraRKa', nog. KaMlIllilI
qams.§la- 'peitschen' I kas. KaMllilIJla-, nog. KaMlIllilIJla-
qanatlan- 'zufrieden sein, sich einschranken' I vg!. KaHaTJlaH- 'OKpIJJlHnCH,
inspiriert sein'
qanda 'wo, wohin' (= qaida) I kas. KaH.l[a (KaH.l[a)
qandaq 'Kanal'
qan.§ke i 'Prinzessin' I kas. K3.HeKeH '.z.tOllepH xaHa'
qan.§q Jemand, der genug getrunken hat, Wasserkranker' I kas. KaHlIK 'HaCIJl!leHHIJR
(3eMJlH BJlaroR); YTOJlHBIIlHR lKalK.z.ty'
qan.§m 'Kaiserin' I kas. KaHlIM
qans.§ral 'Kanzlei' I r. KaHyeJlHpHH
qat) ya 'leer' I kas. K aIrK a 'nycToe BIJCOKOe 3.z.taHHe
q ap- 'bellen'; HIe i qap ma 'belle nicht wie ein Hund!' I vg!. KaII- 'YKycHn'
qapqaz 'Kaukasus' I KaBKa3
qar 'Arm (Oberarm), I kas. Kap 'nJ1elleBaH Kocn (MelK.z.ty nJ1elleM H MKTeM)'
qaraqat 'Johannisbeere, CMOpo.z.tHHa' I kas. KapaKaT
qarar- 'schwarz werden'
qaras-, qaras- 'helfen' I Kapac-
qary.§-bal,! 'Halsband' I kas. KaprlI 'olIleRHHK' + nog. oaB 'IIlHypOK'
qar.§m 'gegenseitige Geschenke' I vg!. KaplIM 'rpoBHaH Mecn'
qar.§ndas 'Schwester' I KaplIH.l[aC
qars.§q 'Mischung'l KaplIClIK
qarsq.§r 'Wolf I KaplICKlIp
qars- 'sich mengen' I vgl. KaplIC- 'cMelIlancH'
qars.§ 'entgegen; wider'; qars.§la- 'begegnen'; qars.§las- 'sich begegnen; sich
widersetzen' I KapClI; KapClIJla-; KapClIJlac-
qars.§lda- 'nagen'; qars.§ldat- 'knirschen (van den Ziihnen)'
qarst.§r- 'mengen, mischen, cMelIlan' I KaplICTlIp-
qas 1.: qas qarard.§ 'es dunkelt, es ist ein wenig dunkler geworden' I vg!. kas.
Kac-KapaH 'BellepoM, ror.z.ta cTeMHeeT'
qas 2.: qas.§mday.§ 'der in meiner Nahe steht' I kas. KaClIM.l[a 'npH MHe'
qasmenlIk 'Feind, Feindschaft' I vg!. Kac 'BpalK.z.te6HIJR' und .l[YlliIIaHJllIK
'BpalK.z.ta'
qast 'FleiB'; q. et- 'sich bemiihen' I kum. K'haCT 3T- 'rronIJTanCH'
qas 'Augenbrauen' I Kac
qasa- 'ausmeiBeln'; qasal,! 'MeiBel' I kas. Kallia-; Kalliay, nog. KalliaB
qasad.§ 'Kuh, die haufig weglauft' I vg!. Kalli- 'y6eran'
qasayan 'Pferd, das sich nicht fangen laBt' I kas. KalliaraH; vg!. nog. qasq.§n
'Weglaufer; Rauber', nog. K alliK lIH '6er J1ejJ'
qasayans.§ 'gutes Pferd, womit man die qasayan einfangen kann' I kas. Kallia-

157
 raHIIII:JJl; vgl. nog. KaIIIKI:JHIIII:J 'Ce:KeHey'
qaSaq 'Rauber; cerJley' I vgl. kas. KalIIaK '!(OpOBa, !(OTOpaH HeC!(OJlbKO pas ceraeTCH'
qasaq 'Loffel' I KaCI:JK
qatarlas- 'zur Seite reiten' I kas. KaTapJlaC-
q a tar - 'frieren lassen' I kas. K a TI:J p - 'saMOpOSHTb'
qatarma 'hart'; q. jaya 'gestarkter Kragen' I kas. KaTI:JpMa 'rreperrJleT, !(apTOH';
vgl. nog. KaTI:Jp- '.zteJlan TBep.zt~M'
qatas- 'sich einmischen, BMelliHBaTbCg' I kum. K'baTI:JW-, kas. KaTI:JC-
qatlaq 'Mittag'
qatran 'Teer'; qatranna- 'teeren'l KaTI:JpaH
qatO 'eine Herzkrankheit' I KaTYB '!(OJlHKH'
qaursan 'groBe Feder (der Vogel)' I kas. KaypCI:JH
qaus- 'sich begegnen (auf dem Weg), aneinander vorbeifahren' I KaBI:JW-, kas.
Kayc-
qa'uz 'Schal, CKOp./lyrra' I KaBI:J3, kas. KaY3
qazanlaq 'Stelle, an der der Kessel gewohnlich steht' I kas. Ka3aH.llI:JK
qazmar 'holperiger Weg, yxac~ Ha .ztopore' I Ka3I:JMI:Jp
q az-, q aZa- 'altersschwach werden' I kas. K a)K I:J-
qa~ala 'Suden' I ar. qibla, tu. qib1e
q I i I 1- 'ganz diinn werden' I vgl. kum. K 'bI:JRI:JJl - 'geschnitten werden'; nog.
K I:JRI:JJl - 'O!(a~M./lHTbCH, rrpHWHBaTbCH'
q I i Ir 'fern' I kas. K I:JRI:J P )K e p '.zta./lbH~~, .ztaJleKOe paccToHHHe'
qaiqO 'ohei! hallo!' I kas. KI:JRKYY 'KPHK'
q I !pal]la - 'sich abwehrend verhalten, fortschleichen wollen' I kas. KI:JRIIaIf .lla-
q I iral]na - 'schief gehen, hinken' I KI:JRpaH'bJla-
q I irat - 'alles zerbrechen' I kas. KI:JRpaT-
qaisai t - 'etwas schiefmachen' I KI:JRlIIaRT-
qaisaq 'schief (stehend), schrag' I KI:JRWI:JK, kas. KI:JRCI:JK
qa!star- 'irgendwie reparieren, zusammenbinden, fuschen' I kas. KI:JRI:JCTI:JP-
qa1dai 'ganz diinn, haardiinn' I kas. KI:JJl.llaR
qalyan- 'ein Hungergast sein (kommen und, wenn gegessen wird, nur sitzen und
warten, daB man etwas abbekommt)' I kas. K I:JJl rI:JH-
qa1amsa- 'kokettieren' I kas. KI:JJlI:JMCI:J-
qalqa1da - 'mit dem Kopf wiegen (wie eine Gans beim Gehen), I kas. KI:JJlKI:JJl.lla-
qalqatdat- 'trinken (Wasser, so daB es gurgelt)' I vg!. KI:JJlKI:JJl.lla- 'cy./lbKan'
qalpa- 'scharf sein (Messer, Axt)' I kas. KI:JJlIII:J-
qa1pa1da- 'zittem' I kas. KI:JJlIII:JJl.lla-
qa1pal]na - 'seinen Kopf hin und herwenden (vom Pferd), I kas. KI:JJlIII:JH.lla-
qa1zarai - 'wie tot daliegen; so einschlafen, wie man liegt; in unbequemer Stellung' I
vgl. KI:JJl)KI:JP 'pacKoc~~'; kas. KI:JJl)KI:JR-

158
qamqar-, qamtar- 'stehlen' I kas. KLIMKLIP-, nog. KLIMTLIP-
qar: qar burunla 'mit hoher Adlernase' I kas. KLIp 'HeOOJ1l>IlJaH B03BLlIlJeHHOCTh'
q ar at) 'eine kleine Hohe, Steppe' I kas. KLI paIr
qi}r;ya 'nOCKpeOOK' I kas. KLIprLI
qaraq - '(Haare) schneiden' I KLIpK -, kas. KLIpLIK-
qaraqlaq 'Schafschere' I kas. KLIpLIKTLIK
qaraldaq 'heiser, HMe!O\!jHJ'!: CHnJ1L1J'!: r011OC' I kas. KLIpLIJl.zxaK
q ar q al d a - 'kaum atmen konnen, r6cheln'
qas, qas 'Winter' I KLIC
qasraq 'eine kleine Pferdeschar (10-12 Stiick), I kas. KLIcpaK
qat- 'zuziehen (einen Sack, Anzug, seinen Geldbeutel),; qataq 'eng' I kas. KLIT-
'Cy3HTh, YMeHbIlJHTb'
qaz;yanas 'geizig' (vg!. qaz;yansaq 'neidisch, geizig, gierig'; KLI3raHlIIaK) I
qaz;yan- 'neidisch sein, geizig sein', KLI3raH-
qazal;yanat 'Rotauge, xpacHonepxa'1 kas. KLI3LIJlraHaT
q oruq 'Stock, Stange' I vg!. kas. KO pyK '3anOBe,/lHOe MeCTo'
qos- 'zufiigen, npHOaBHTh'1 KOC-
quldur 'ohrenlos' I kas. KYJl.zxyp
qumuq- 'mit Sand gefiillt, zugeschiittet werden'l kas. KyMyK-
q un d a q 'Baumwollstoff, in dem ein neugeborenes Kind eingewickelt wird' I kas.
KYH.zxaK
qunus- 'zusammengekauert sitzen (vorKiilte), I KyHLIC-
qurum 'RuB' I KypLIM
qurut- 'dorren; vernichten'l KypLIT-
q usuq 'Brechen, Ubelsein' I KYCLIK, kas. KyCyK
qutai - 'gliicklich sein' I kas. KYTaa- 'OLlTh oJ1arOnOJ1Y'lHLlM'
q utsaz 'ungliicklich'
qutOq 1. 'Ohrenschmalz'
qutuq 2. 'Schachtel, Kopooxa' I KyTLIK
qutuqla- 'kitzeln, kneifen'l KyTLIKJla-
qUI}: qUI} mojan 'mit langem, hiibsch gebogenem Hals (vom Pferd), I KyB 'M-
Oe,/lb'
quus 'konkav, eingehohlt, hohl' I KyBLIC, kas. KyyC
q uUuq 'Urinblase'; q. tutlaq qan 'Steinkrankheit' I KyBLIK, kas. KyyK
quUur- 'braten' I KyBLIp-, kas. Kyyp-
quUurdaq 'Gebratenes' I KyBLIp.zxaK 'JI(apxoe', kas. Kyyp.zxaK
q uUural- 'trocknen, gebraten werden' I KyBLIPLIJl-, kas. KyypLIJl-
quUursaq 'Puppe'1 KYBLIplIIaK, kas. KyyplIIaK

lai 'Eiter (aus der Wunde)' I Jlaa 'HJ1, MYTh'

159
laj~q 'passend' I tu. lay! q
lal] 'Krankheit'
lap 1. 'plotzlich'; lap-dep id. I kas. Jlan 'MHoro H B.lIpyr'
lap 2. 'sicher'; bar lap 'ist er da?' I vgl. oben
laz~m 'notig' I tu. laz! m
lagtin 'stOrrisches Pferd' I r. Jl HryH
liikan 'wieder' I tU. lak in 'aber; jedoch; sondem'
lefaz 'Wone (des Liedes)' I tu. laflz, kas. JleBH3
lezetla 'schmackhaft, passend, gut' I tu. lezzetli
ltJ, ultJ, oltJ 'Drache' I kalm. ltJ

madar 'Muster' I vgl. kum. Ma,llap 'Y.lIOBMTBOPHTeJlbHoe COCToHHHe'

maia 'einhockeriges Kamel' I kas. MaRa, kalm. maja temen
m ai m aq 'jemand, der nicht richtig auf den FuBen steht, KocoilamIJ!:' I kas. MaRMaK
maitamal 'hubsch, gut' I vgl. kas. MaRTaJlMaH 'caMblJ!: KpacHBblJ!:'
mal]laisa 'Uberschwelle, Querholz uber der Tur iru Zelt' I MaH'hJlaRlIIa (-ca)
'Hail o5HHK (Y3KHJ!: peMeHb Y3.lIe'l:KH Ha il 5y JlOlIJa.lIH)'
maslahat 'Rat' (= kel]eS/KeH'heC) I MaCJlaraT, tU. ar. maslahat
mat: mat et- 'streiten, zanken' I kas. MaT eT-
mata- 'die FuBe der Stute zusammenbinden (flir die Beschalung), bespringen lassen' I
kas. MaTa-
Mazar, DorfPraskoweja
malas: m. qoi 'russisches Schaf I kas. MaJlHIII
med~(i: m. et- 'hoffen, trauen' I kas. Me,lley eT-
mejal 'Lust, Neigung' I kas. MeRJl
menek - 'sich selbst zeigen; fUr sich nehmen, egoistisch sein' I vgl. MeHMeHCH- id.
mel]r~(i 'b16dsinnig' I MeH'hHpeB, kas. MeH'rpey
mergen 'treffsicher (beim SchieBen)' I MeprHH, kas. MepreH
meran 'Barmherzigkeit' I vgl. tu. merhamet
manlet 'Auftrag, Pflicht'; m. et- 'ooH3an,' I vgl. MHHHeT 'rrpocb5a, MOilb5a';
M. 8T- 'YMOilHTb', kas. MHH,lIeT eT-
mal]gaz- 'leiten lassen, aufs Pferd helfen' I kas. MHH'H3-

na¥as~ 'Verwandte mutterlicherseits' I HaralII, kas. HaralIIJ:.I

naq~l 'Erzahlung' I tu. ar. nakil
nar (= maia) 'einhOckeriges Kamel' I kas. Hap, kalm. nar temen
nas~\}o! 'Schnupftabak, HocOBo:A:' I kas. HaCJ:.IOaR < r.
na\}a: n. joq 'gar nichts' I HaBa 'xa'l:eCTBO'
naz~qbel Wespe' I kuru. Ha3HK oeJl 'ToHxaH TailHlI'
nazlan- 'schmeicheln' I kas. Ha3,l1aH-
negaz 'Viehhof, Stall, Qll' I wohl doch HerH3 'ocHoBa,~'

160
nekelen - 'sich verheiraten, in den Stand der Ehe treten' I kas. HeKeJleH-
neme 'irgend etwas' I kas. HeMe
nerse 'Ding'
n~qta- 'vollstopfen, vollpropfen' I kas. HlIKTa-; vgl. HlIKJla- 'YKpenJ1HTb'
noqat 'Punkt' I kas. HOKaT
nuq u- 'pressen, driicken (und zugleich schiitteln), I kas. HyKlI-; vgl. kaIm. nux. u-
'kneten, zerreiben'

o1t~r~s, o1t~r~s'das Sitzen' I OJl TlIprlIlli 'cH.zteHbe, CTYJ1'

omortqa 'Riickenknochen'; o. burun 'Adlernase' I OMlIpTKa

ogde-, ugde- 'sich anstrengen' I kas. y.n;o-

oIJos 'Kehle' I vgl. kas. OH're
orum 'Geschlecht, Blutsverwandte' I kas. YPYM
oiot 'Eigensinn'; oiotlen- 'eigensinnig sein' I kas. Y)KOT; Y)KOTTYH-

padiSa, padisa, fadisa, patSa 'Herrscher, Kaiser' I rraTllia, kas. rra.n;ca

pa!yambar 'Prophet' I tU. pe. peygamber
paq~r, faq~r 'armer Mensch' I rraKlIp
pap<}s, bap<}s 'Schuh'l oabIIlilli
parman, farman 'yxas' I kas. rrapMeH, tu. firman
peset 'Petschaft' I r. rreqaTb
peter 'Gasthof, Wirtshaus' I kas. rraTep y:eiy
p~s~r- 'kochen' I rrHcHp-
p~r~lda- 'murren, schnurren (von der Katze)' I kas. rrlIplIJl.n;a-
p~rut 'Teich, npy.zt' I < r.
poq, boq 'Mist' lOOK 'KaJ1'
putl~q 'ein Pud, rHpH' I rry.n;JlHK 'ny.ztoBI>IA'

r ah i m l<} k 'Barmherzigkeit' I parHMJl HK

raqam 'Ziffer' (Biicherspr.) I tU. ar. rakam
ras 'richtig' I kas. pac (pe. rast)
rasla- 'gerade machen' (= durusla-/.n;yplIcJla-)
r~m, ~r~m 'das Wahrsagen; Omen'; r. et- = r~mla- 'wahrsagen'llIplIM,
lIplIMJla-
r~z~q~, r~z~qq~ 'das tagliche Brot' IlIp1I3KlI 'nponHTaHHe'
ruzlama 'Almanach' I vgl. tii. pe. rlizniime

sa~a- 'schlagen, Wolle schlagen (mit St6cken)' I kas. caoa-; vgl. kalm. sawa 'Klopf-
holz, gew6hnl. zwei St6cke, mit denen man die Wolle beim Filzbereiten schlagt'
sa~alaq 'dickwollig; dicke Wolle' I COOaJlaK, kas. CaOaJlaK

161
sa~at- 'schlagen lassen' I kas. CaOaT-
sarald~r~q 'Halsriemen (am Halfter) , I carlIJl.lllIplIK, kas. caraJl.llplIK
sar~m 'Fata morgana' I CarlIH, kas. CarlIM
sa! 'die dreiseitigen Figuren oben auf der Miitze' I kas. caR 'lIlOB HaBepxy MaJlaXaH'
saj aq 'Pferde, die fUr sich gehen und nicht in der Schar' I kas. caRaK, nog. caHK
'oeS.lleJl:bHHK'

s aq: s aq q ulaq 'Mensch, der nie vergiBt, was er einmal geh6rt hat' I vg!. kas.caK
Ky Jl aK 'qYUH!'!:, KOTOPLl!'!: CJlLllIlHT TOr.lla, IaX .llpyrHe He CJlLllIlaT'
saqa (tu'u!) 'altes, schlechtes Pferd' I kas. CaKa Tyryp
sal 'Briicke (aus einem Strauch), I kas. caJl 'nJlOT" vg!. nog. caJl 'CrrJlaB (Jleca)'
salpatl s. qulaq 'mit groBen hangenden Ohren' I kas. CaJlIlaR' KYJlaK, vg!. nog.
CaJlIllI KYJlaK 'BHCJIOYXH!'!:'
salpat]na- 'hangen und hin und herschwingen'
salp~lda- 'schwatzen'
salp~r 1. 'los und schaukelnd' I kas. caJlolIp, nog. CaJlIllI
salp~r 2., salp~raq 'trager, energieloser Mensch' I vg!. oben
saltat] 'leer, allein (ohne Gepack)' I kas. caJl TaR'
sa1t~ra- 'knarren, knirschen, larmen (v om Wagen)' I kas. caJl.llpa-; vg!. nog.
caJl TlI p -cy Jl TlI P (onom.)
samuar 'Samowar' I caMoBap, kas. caMayp
sanal~ 'mit Absicht(?)' (als Schimpfwort)
sat]sar 'kopflos, toll geworden' I kas. capcaR' cepreJl.lleR' 'rronpHBl!!H!'!: rOJloBY'
sapalaq 'Peitsche (aus geschnittenen Riemen)' Ikas. CaIlaJlaK
saran 'gierig' I kas. capaR'
sar~- 'pinkeln (vom Hund)' I kas. caplI-
Sar~-tal,! 'Stadt Saratow' I CapaToB, kas. CapaTay
sar~n 'Lied' I vg!. capHa- 'neTI> ,
sarq~lda- 'lachen' I vg!. CapKlIJl.llaIl KYbJl- 'SaJlHnCH CMeXOM'
sarq~ra- 'larmen' I kas. capKpa-
sasqalaq 'der leicht seinen Kopfverliert' I kas. CaCKaJlaK
s a t~n - 'alles, was man hat, verkaufen; paCrrpO.llaBan CBoe HMYlIleCTBO' I kas. ca TlIH-
sal} 'richtig' I caB 'gMLI!'!:', kas. cay 'S.ll0POBLI!'!:'
sal,!da 'Handel'; sal,!dala- 'Handel treiben' I CabB.lle, kas. caY.lla; caY.llaJla-
sal}d~ra- 'klirren, knirschen' I vg!. kas. caY.llpa- 'xoJleoancB: OT BeTpa'
sal}l~q, sarl~q 'Leben, Gesundheit, Richtigkeit' I CaBJllIK
saumal 'KumyB, rnit frischer Milch verdiinnt' I kas. caYMaJl
saumala- 'lange Zeit ziehen und ziehen (z.B. Brunneneimer aus dem Brunnen)' I kas.
cayMaJla-
saur, k6k saur 'bucharisches, griines Schagrinleder' I kas. caypy, cayplI, KOK
cayyp

162
sal}sqan 'Elster' I CaBLICKaH, kas. CaYCKaH
saut 'GefaB' I CaBLIT 1., kas. cayyT
sa'ot 'Instrument' I caBLIT 2. 'oPYJI(He', kas. cayyT 'pO.ll naHYlJpH'
sal}un, sa'un 'Milchkuh' I caBLIM (CLIHLIP), kas. cayyH
saz 'Lehm, Ton (auf salzigen Stellen), I kas. ca3 (nog. 'OOJlOTO')
sa~ax. 'Morgen' I tu. ar. sab ah
sahar 'Morgenspeise (wahrend des Fastens)' I tu. seher 'Morgendammerung'
sat 'Gluck'; satld gun 'gliicklicher Tag' I kas. CaT; CaTTH KyH
se~dre-: se~drep jal}d<,) 'es kam ein wenig Regen' I ceoeJle-
sefdr 'Weg; Reise' I ceIIep, tu. ar. sefer
sere-qar<')s 'MaB der Hand, wenn man die Finger ausstreckt' I kas. cepe-KapLIc
(KapLIc 'Spanne')
sergek, sezgek 'wachsam' I kas. cepreK
sezdkld 'bedenklich, COMHHTeJ1bHlJit' I kas. ce3HKTH
s~ !gek 'Urin' I vg!. CHH.lIHK id.
sdJte- 'emit der Hand) abwinken' I kas. ceJl Te-
s~nek 'Gabel'l ceHeK
sdI]ld, s~I]ne 'jungere Uungste) Schwester' I CHH'bJlH
sIp aI] na - 'mit dem Schweif schlagen (vom Pferd), I kas. CLIHIIaH'.lla-
Sdres- 'sich anlehnen (an etwas)' I kas. cHpec-
sdsek 'Schaf im zweiten Jahr'
s<')~a! 'ganz allein (ohne Vater und Mutter, oder ohne Kind und Weib)' I vg!. kas.
CLI oaH 'JI(HBY\yHit O./lH3b lleroHHoY.lIb aY./Ia'
sMat 'Aussehen' I CLIIIaT
s<');ya- 'zielen, in die Feme sehen, durch ein Loch sehen' I kas. CLIraJla-
s <');y an 'listig, XHTPlJit, 3./10it, 1(0BapHlJit; YlJraH (?)'
s<');y<,)l- 1. 'sich fremd flihlen, bang sein (vor Menschen), I kas. CLIrLIJl-
s<');yM- 2. 'sich pressen; gepreBt werden' I vg!. CLIrLIJlLIC-
s<')!;y<')z- 'Platz geben, einraumen' (= s<')!d<')r-!CLIH.llLIP-) I CLIHLIC-
rr
S j n - 'Schutz suchen, sich auf einen verlassen; glauben' I kas. CLIHLIH-
sMq<,)lda- 'hicken, riilpsen' I CLIH'bKLIJl.lla-, kas. CLIJlKLIJl.lla- 'CH./IbHO rJlOTan
BO.llY'
s<,)1t<')I]na- '(ein wenig) hinken'l CLIJlTLIH'bJla-
s<')n 'Prufung' I CLIHaB, kas. CLIH
s<')n<')qs<') 'Chirurg (der gebrochene Knochen zurechtstellen kann)' I kas. CLIHLIKlliLI
s<')paj<') 'hiibsch' I kas. CLIIIaHLI (vg!. nog. LICIIaH 'an:ypaTHlJit,onpHTHlJit')
s<')pa!s<')-, <')spa!s<')- 'prahlen' I kas. CLIIIaHLICLI- (vg!. nog. I>ICIIaHJlaH- id.)
s<')p<') 'hochgeehrter, aber nicht gelehrter Mensch' I kas. COIILI 'Siifi'
s<')pla - 'anflillen, HaoHBaTh' I vg!. CLIIIJlaH TOJl TLIP- id.
s<')plaus 'Ladestock (flir die Flinte)' I vg!. oben
s<')pra 'EBtisch' I cLIIILIpa

163
sar- 1. 'ein wenig wegschieben' I kas. LICLIP-
sar- 2. 'nahen, B CTpO'lXy urHTb' I CLIPLI-, kas. CLIP-
saryanaq 'glatt, schlupferig (vom Eis)' I 3LIpraHax
saralda- 'knirschen, xpHneTb' I kas. CLIpLIJl.l[a- (vg!. nog. XypLIJl.l[a-,
XLIpLIJl.l[a- 'xpaneTb')
sarqal} 'Krankheit'; -la 'kranklich' I cLIpxaB; kas. cLIpxay, -JlLI
sarlas- 'unter sich Geheimnisse abreden' I CLIPJlaC-
sazyar- 'HelKapeHHbll'!: lKHp lIOlKaPHTb'
sazal- 'yepeMOHHTbCH' I kas. CLI3LIJl-
sazla uq ''lHpel'!: (c 60JlbIO)' I CLI3Jl aBLIx, kas. CLI3.l[ayyx
so m 'Rubel (Assignation; 28 Kopek)' I kas. CaM 'xycox, 6pyc; py6J1b'
sorai - 'herausstechen' I kas. copaa:-
suyana q (b ar m aq) 'Zeigefinger' I vg!. kas. cyx XOJl
suyartJsa 'BolIonoit' I vg!. cyBrapyB id.
sula: suI jas '6paBbll'!: napeHb' I vg!. CyJlJlLI 'cnoco6HLlI'!:,onLlTHLlI'!:'
sti~E6 'die kleinen Rippen' I kas. cy60
stijok 'Knochen; Leichnam' (= OIU/ObJlH) I cYbex, kas. cya:ox
sur 'Zehnter (wird den Armen als Almosen gegeben)' I kas. YlIlYP, tu. usur
suzogon '601IJlHBLlI'!:' (= stizE6kE6!1cYb3exea:) I kas. cY30roH

sai - 'gieBen (Wasser uber die Hande); streuen (Mehl in die Suppe)' I kas. lIlaa:-
'MLlTb, HaJlHBaH BOlIY'
salas 'Umweg'
s a m d al 'nOlICBe'lHHX' I kas. lIlaM.l[aJl 'Kerzenleuchter'
S<:l~<:lS: s. esk<:l 'Zicklein (im ersten Herbst)'
salan (qo!) 'spanische Schafe'
sokur 'die langen Domen (der Akazie), IlIlObXHP
sual 'Sack' IlIlYBaJl, kas. lIlyaJl
su~ur- 'in Reihe nacheinander kommen od. vOriibergehen (die Schafe in den Stall)' I
lIly6LIp-, kas.lIly6yp-
suda 'die langen Haare auf dem Kamel' I kas. lIlY.l[a
sunaq 'ohrenlos' (im Winter kommt es vor, daB die Ohren verfrieren und spater
abfallen, wenigstens teilweise; auch bei Pferden) IlIlYHax 'JlouralIb C MaJ1eHbXHMH
yuraMH " kas. lIlYHax '6e3yxHi!:' (pyraT. CMBO)
s u u - 'sich ganz verlieren, auBer sich sein' I vg!. alIlyB 'rBeB, 3M'
suulda- 'sausen; brausen' IlIlYBLIJl.l[a-, kas. lIlyyJl.l[a-
SG 'Teppichwand aus Holz, ringsum den unteren Teil des Zeltes' I kas. III ia: 'ClIeJtaHHLle
H3 TPOCTBHJ:a YLlBOBXH, npoTXaHBLle pa3HoYBeTHLlMH urepCTJlMH'
suido 'Falten am Hinterkopf (bei dicken Menschen), IlIlYba:.l[e '3aTLlJlOX', kas.
lIlya:.l[O

164
sujal 'Warze' IlllYheJl
suskur- 'niesen, 'lHXan' IlllyhlllKHp-

ta~a 'Schadenfreude'; ta~ala - 'uber fremden Schaden froh sein' I kas. Tat5a
ta;r~st~r- 'anbinden, zusammenfiigen' I kas. TaKacTLIp-
ta!ralJla- 'Possen treiben; trotten (vom rennenden Kamel)' I kas. TaRparr.lIa-
'BOJlbHH'Ian '; TaRpaK Ta - 'cxaxan (BepOJlIO.zt)'
taq m aq 'Ratsel' I TaKnaK 'nocMBHya'
talan 'Gluck'; -l~ 'glucklich' I kas. TaJlaH; -.lILI
talqan 'zermalmt, zerrissen' I kas. TaJlKaH
talq~s~- 'mude werden' I kas. TaJlLIKCLI-
taltalJna - 'mit stark ausgebreiteten FuBen schreiten' I kas. TaJl Tarr.lIa-
ta m an 'genug' I vgI. TaMaM 'nOJlHlI~, yeJ\lI~'
tan - 'seine Worte nicht halten, nicht gutheiBen' I kas. TaH-
tanal} 'Nasenlocher' I TaHaB, kas. Ta Hay
talJq~raq 'wenig (Wasser im Brunnen)' I kas. TarrKLIpaK; vgI. nog. TaH'hKLI id.
(+ Kompar. -paK?)
talJna- 'auswahlen' I TaH'hJla-, kas. Tarr.lIa-
taplas 'CM.ztcTBHe' I kas. TanTLIlll, TanTelll
taptaus 'Hammer' I TanTaBLIlll
tar~aq 'kurze, dicke Finger (an den Handen), I kas. Tapt5aK
tar~alJ na - 'sich nach et was strecken (ohne es fassen zu konnen)' I kas. Tap t5arr.lIa-
(roBop. npo .ztBHlKeHHe JlilrYWKH)
tar~q - 'Not leiden'
Uirax. 'Ziffer, Nummer' I tU. ar. tarIh-
tarqan- 'sich zerstreuen, pas,ZtaBaTbCg' I vgI. TapKa-, TapKac- 'pacxo,ZtHTbCg'
tarlan 'grau mit gelben Apfeln' (Pferdfarbe) I kas. TapJlaH, kalm. tarlIJ.
tarIal} 'Hirsfeld' I TapJlaB 2., TapLIJlaB '.ztHKoe npoco', vgI. TapJlaB 1. 'noM,
naCTOH\!!e'
tarp~- '(mit dem HinterfuB) ausschlagen; mit dem FuB stampfen, treten' I kas.
TapnLI-
tas- 'uberschwemmen (vom FluB); uberkochen (van der Milch), ITaCLI-
tasra! - 'starren, stieren' (= badraHt5a.lILIpaR-) Ikas. TacpaR-
tasta- 'werfen' I TaCJla-, kas. TaCTa-
tastai: t. etap ba!la 'bin de fest zu!' I kas. TacTaR 'TBep.lllCaI IaMeHb'
tatOlas- 'friedlich leben; Friede schlieBen' I kas. TaTYJlaC-
tatOl~ 'friedlich' I kas. TaTYY
tatOs~z 'geschmacklos' I tu. tatslz
tatOs~z 'unendlich'
tal} 'Berg'; tal}l~ 'Ossete' I TaB, kas. Tay; TaBJlLI 'ropeg'
ta l}ar ~q 'Geschichte' I tu. ar. tavar I.b (PI.)

165
talJq 'Henne' I TaBlIK, kas. TayK
tazal 'schlecht, verdammt' I Tab)K eJl 'aHTHxpHCT, .lIbHBOJl'
Uimp I k 'eingedriickt (von der Nasenspitze)'
Uit] r i 'Gott' I kas. Talf pH
te~eyen 'Pferd, das gem ausschHigt' I kas. TeoereH «Terr- 'JlHran, nHHan')
tefter,s. defter
tekiibbdr 'stolz' I kas. TeKerrrrep, tii. ar. tekebbur 'Hochmut'
telmdr- 'anflehen, bitten' I kas. TeJlMHp-
temdrtek '(schlechtes) Messer' I kas. TeMHpTeK
tet]el- 'sich vergleichen, gleich sein' I TeH'bJle-
tet] se 1- 'grlibeln' I kas. TelfCeJl -
tepke 'Narbe, Spur (vom FuBtritt, Schlag)' I kas. TerrKe 'FuBtritt'
tepkele- 'mit den (Hinter)FiiBen schlagen' (= tep-) I Terr-
tepsd 'Truhe, Hube; FaB' I vgl. TerIlIIeK 'TapeJIKa', tii. tepsi, kalm. tewsI
tepsd- 'nahen, heften' I kas. TerrlIIe-
ter- 'pfliicken' I TepH- 'cooHpan'; kas. Tep-
ter~en- 'schaukeln' I TepOeJl-
teret] 'tief I TepeH
ters 'unrichtig, widrig' I TepHc
tersken 'Gerstenkom (Augenkrankheit)' I TepHcKeH
ter set] 'schweiBig; der leicht und viel schwitzt' I Te plIIeH
tersd- '(ein wenig) schwitzen' I kas. TeplIIH-
tIgdZ- 'betasten'; tdl tlgdZ- 'beleidigen' I kas. THr i3-; THJl T iIirH3-
tr jel- 'sich auf den Wagen setzen' I THeH-, kas. T iIieJl-
trkle- 'treffen' I vgl. THIi- id.
tdle msek 'Bettler, der immer Bittende' I THJl eHlIIeK, kas. T JleMCeK, THJleM-
ceK
tdlles- '(mit einem) sprechen' I kas. THJl.lIeC-
tdregus, tdreyus 'Stiitze' I kas. TepeYYlII
trs, tiS 'Zahn'; aldf tdler 'die Vorderzahne' I THC
trtre- 'zittem' I tii. ti tre-
tdZgdS 'Band (auf das etwas aufgereiht ist)'; toyas-t. 'Kringelband' (ToralII 'Brezel,
Krengel')
tdzdn - 'in einer Linie od. Kette sich aufstellen, eine Linie bilden' I vgl. TH3HM 'Bepe-
HHya'
t~y~n 'Propfen' I kas. TlIrlIH
t~q~r (onom. des Nagens und Knirschens); t~q~rlat - 'nagen (von der Maus)' I kas.
TlIKlIP;TlIKlIPJla-
t~m- 'still werden' I TlIH-, kas. TlIM-
t~m -t~r~s 'ganz ruhig, ganz still, lautlos' I kas. TlIM TplIC

166
t~m~q 'Stille' I kas. TLIMLIK
t~l)na- 'lausehen, horehen'; t~l)nat- 'Gehorsamkeit fordern' I TLIH"bJla-;
TLIH"bJlaT-
t~p~rda- 'zueken, verreeken (vom sterbenden Sehlaehtvieh)' I kas. TLIIILIPJla-
t~raqa! 'verstreut; dereine hier, der andere da'; t~raqa!1a- 'sich zerstreuen' I TLIM-
TLIpaKaR
t~r~s- 'sich anstrengen' I kas. TLIPLIC-
t~rq~lda- 'grinsen, immer laehen' I kas. TLIpKLIJl.ZIa-
t~rna(js 'Reehen' I TLIpHaBLIlIl
t~rs~lda - 'knipsen (mit den Fingern)' I vgl. kas. CLIpTLIJl.ZIa- id.; nog. TLIPCLIJl-
.ZIaK KOH"bLI3 'lKYK -KJ!eJgeBHK'
t~rtal)na- 'sich umsonst anstrengen, seine Miihe verfehlen' I kas. TLIpTaH'.ZIa-
t~rza! - 'mager werden' I vgl. TLIpOLI)I(JlaH- id., kas. TLIpTLIR- (dagegen nog.
TLIp)l(aR- 'YJ1L10anCH (HcKycCTBeHHo)')
t~stay~ 'der AuBere, AuBen-' I kas. TLICTarLI
to~a 'Reue'; t. et - 'sich reuen' I kas. TO oa
toya 'Ohrring; Sehnalle, Spange' I kas. Tora
toyai 'Tal'l ToraR 'J1yr'
toya! - 'satt sein' I kas. ToraR-
toy~- '(saure Milch) urnriihren'; toy~s- 'umgeriihrt werden' I kas. Toryc- 'cMe-
wHBan,cH'
toyun 'Radring' I TorLIH, kas. ToryH
toyuz 'neun' I TorLI3, kas. TorY3
to!~ms~z 'unersattlieh' I kas. TORYMCLI3
to!~n- 'genesen, sieh diek essen' I kas. TORYH-
toqalaq 'unbehaart (Weib)' I vgl. TOKaJl 'KOMOJ1aS' (kas. 'MU,lUIlaH lKeHa'; BLlpalK.
OCKOPOHTeJ1LHoe)
toql~q, toqs~l~q 'Sattheit' I TOKJlLIK
toqoral)na- 'hinken'
toqrai - 'oben abgestumpft sein; ohne Kopfhaar sein' I kas. TOKpaR-
tOlyan - 'fUr sieh lobsingen; lieben(?), jubeln(?)' I kas. TOJl raH (BLlpalKaeT llYBCTBO
J1IOOBH)

tolyas- 'sieh legen (Wind, Wellen, Regen), I vgl. kas. TOJlaCTa- id.
tolq~lan- 'sich hin und herwinden (von der Sehlange)' (= bultai - /kas. oyJl TaR-
'B3./.lyncH') I vgl. TOraRJlaH- id.; TOJlKLIHJlaH- 'BOJ1HOBancs'

tolq~s- 'sich hin und herwenden'

tomaya 'Lederkappe (rnit der man die Augen der Jagdfalken bedeekt)' I kas. TOMara
tompai - 'aufgeblasen, aufgesehwollen werden' I kas. TOMIIaR-
tomsar- './.lyncH, ./.loca./.lOBaTL, npHHHn MpallHLlA: BH./.l' I kas. TyMcap-
tOl) 'gefrorene Erde' I kas. TOH'
tOl) alaq 'gefrorener Lehm, Ton ringsum die Rader (im Winter)'

167
tOI] aZ8- 'frieren; 3aCTLITl. (caJlO, MaCJlO)' I kas. TOH'a3b.I-
tOI] q a! - 'auf den Knien und mit gesenktem Kopf liegen (wie ein betender Mensch)' I
kas. TOH'K aIi-
topa! 'Erd- od. Schneeklumpen unter den Hufen (im Winter od. bei Regen)' I kas.
TonaIi
top aId a - 'MOMeHTaJlI.HO na.ZIan' I kas. TOnHJl.lIa-
tOP8S 'Kalotte, kleine Miitze'
topraq 'Erde, Lehm' I TOnb.IpaK
tor8q 'mager'; araq t. id. I kas. apb.IK TopaK
torlan- 'gut, dick und fett werden (vom neugeborenen Fohlen, wenn es einige Tage
gelebt hat)' I kas. TO pJl aH (Subst.)
tos- 'auf dem Weg jmdm begegnen, warten und ihn autbalten' I kas. TOC-
toz 'Staub' I tii. toz (nog. kas. T03aH)
to~o 'Kurgan' I TOl, O€'
to~o-, to~e- 'sich zum letzten Versuch anstrengen' I vgl. kas. TYOO 'BeplliHHa, sepx'
to~ok 'ein Filzlappchen fiir den Kot (kleiner Kinder)'
to~ol '(runder) Stern (auf der Pferdestirn), I kas. TOO€'Jl
to~o 10 s - 'streiten, Schlagerei anstiften' I TOl, o€'Jl €'c-
to~olos 'Schlagerei' I TOl,O€'Jl€'C
to~ot 'Hotbund' I TOl,O€'T 'nee'
toktar- 'ausgieBen lassen' I kas. TOKTYP-
tomon 'niedrig; schlecht'; tomonle- 'nach unten gehen' I TOl,M€'H; TOl,M€'HJl€'-
tOl]ker- 'umstoBen' I kas. TOH'K€'P-
toro 1. 'Regierung, Administration' I TOl,P€,
tOro 2. 'Weib'
toseus 'alles, was als Bett taugen kann' I vgl. kas. TOC€'HllH
tOsok, tosok 'Bett, Polster' I TOl,C€'K
tosolduruk 'Brustriemen' I TOl,CHJl.lIHPHK
toto 1. 'gerade (nicht krumm od. zur Seite); gerader Weg' I kas. TOT€'
totO 2. 'der folgende'; m al] a toto 'der nach mir kommt' I T€'T€'
totole- 'den geradesten Weg gehen' I kas. TOT€'Jl€'-
tOI}OS- 'beendigen' I kalm. togos- 'zu Ende sein'; kas. Tayyc-
to I}osol- 'ein Ende nehmen' I kas. Ta yyCb.IJl -
tozumlak 'Geduld' I vgl. TOl,3HMJlHJlHK id., kas. T03YM.lIYK
tuq um 'Geschlecht, die Verwandten' I TyKb.IM, kas. TyKyM
tula 'ganz'; t. bO!8 'der ganze Korper' I kas. TOJla ooIiy
tUla- 'die Wolle verlieren (im Friihjahr)'
tUl;ya 'Helm' I tii. tUl;ya
tuluq 'Ledersack' I TyJlb.IK
tumsuq 'Vogelschnabel' I TYMCb.IK 'Mop.ZIa', kas. TyMCyK

168
tunuq 'durchsichtig' I TlIHlIK 'He MYTHlJi!:', kas. TyHyK
turn/us 'Erstgeborener' I TYHrlIlli; kas. TyHTylli 'nepBlJi!: ClJH'
tura 'iiber, von'; mennen t. 'von mir (sprach er)' I kas. Typa
t ur a - 'Fleisch in kleine Stiicke schneiden' I TyB pa -, kas. Ty pa-
tUrala- 'den richtigen, geraden Weg fahren; etwas in der richtigen Weise tun' I vgl.
TyBpa 'npHMo'
tur;yuz- 'aufrichten, stellen' I TyprlICT-, kas. Typry3-
turman '(Pferde)Geschirr' I kas. TypMaH
turs8, turSu 'sauer' I tii. tursu 'Sauerzeug'
tlirup 'Rettich' I TyPlIII, kas. TypyII
tusa- 'die VorderfiiBe zusammenbinden' I kas. Tyca-
tlis;ya- '(Steine) werfen' I vg!. TycKa- 'ge.nHTDCH'
tutam 'eine Handbreit, wenn man etwas Diinnes (Stock, Strick) umfaBt' (als MaB ver-
wendet); tutamla- 'durch Griffe messen' I kas. TYTaM; TYTaMJla-
tu~ok, tu~uk 'Flinte' I TYhoeK
tu~ur 'stumpfes Stammende' I TYhOHP, kas. TYOyp
tU!o 'Kamel' I TYhe, kas. TyRo
tliireus 'Stecknadel' I TYhRperHlli, kas. TYRpOyylli
tliiur 'Korn, Samen' I TYhRHP
tukon 'Bude, Kaufladen' I TYhKeH
tlikur- 'speicheln'; tlikliruk 'Speichel' I TyhKHp-, kas. TYKYP-; TyhKHpHK,
kas. TyKPYK
tlilku 'Fuchs' I TyhJlKH, kas. TYJlKO
tUneUl)gd 'gestrig'l TyhHeryhHrH; kas. TYHoyrH 'HaMe.llHHIIlHH:lt'
tUnle, tUnne 'nachts' I TYhH.l[e
tUl) n uk 'Filzdach des Zeltes' (wird von der Frau, wenn sie als Herrin in das Zelt
kommt, rnitgebracht) I TyhHr Jl HK, kas. TYI1.l[yK
tlirguz- 'aufwickeln lassen' I vg!. Tyhp- '3aBepTlJBan'
tUr 1u 'verschieden, bunt' I Tyh pJl H, kas. Ty pJl Y
tlirlin- 'seine Hosen aufkrempeln, zusarnmenwickeln (aufwiirts)' I kas. TYPYH-
tlis, tus 'Mittag (12 Uhr; auch Mittagessen)' I Tyhc 2.
tlisle- 'die Farbe bestimmen' I kas. TyCTO-
tlislen - 'Mittagsrast halten (wahrend der Reise)' I kas. TYCTOH-
tlisun- 'verstehen' I TYhCHH-, kas. TYCYH-
tlistir- 'absteigen lassen, herunternehmen' I TYhCHP-, kas. TYCYP-
tuto 'stumpf I vg!. TYhRTe 'o6yx Tonopa'
tutuk 'Pfeife' (= dlir~o/.l[Yhpoe '6HHOIJI ') I kas. TyTYK 'Tpy6xa (Boo6l!1e)'
tlittin 'Rauch' I TyhTHH, kas. TYTYH
tliz 'auBen'; tlizde 'auBen' I kas. TY3, nog. TlIC, TlICTa 'cHapy:n'
tuzol- 'besser werden' I TYh3eJl-, kas. TY30Jl-

169
tlizot - 'ausbessern' I TYb3eT-, kas. TY30T-

ua~a 'Cholera' I kum. BaOa'b 'xoJlepa', kas. ooa; tu. veba 'Pest'
ua~al 'Sunde' I tU. ve b al 'die jenseitige Strafe'
uade 'Versprechen'; u. ber- 'versprechen'; uadeles- 'einander versprechen, ver-
abreden' I tu. vcide 'Termin; der Zeitpunkt, der flir etwas festgesetzt ist'
uafat: u. bol- 'sterben' I tu. ar. vefat 'Tod'
uaq 'klein, fein (Fisch, Geld, Sand)'; uaq-tliok 'Kleinigkeiten' I YBaK, kas. yaK
uaq~t 'Zeit' (= zaman/3aMaH) I BaKLIT, kas. yaKLIT
uat- 'zerkleinern, verfeinern, zerschlagen, zermalmen' I YBaT-, kas. yaT-
01, ul}ul 'Sohn' I YBLIJl, kas. yJl
O1a- 'vergiften'; O1an- 'sich vergiften' I yBJla-; YBJlaH-
ulaq- 'vor anderen ankommen; nacheinander kommen, fahren'
ulU 'groB' I Y Jl Jl LI, kas. y Jl Y 'BLlcoKHf!:'
u m s~n - 'betrugen (wenn man etwas verspricht und dennoch nicht gibt)' I kas.
YMCYH-
umut- 'vergessen' I YMLIT-, kas. yMyT-
umutsaq 'vergeBlich' I YMLITlIIaK, kas. YMYTlIIaK
umutUl- 'sich vergessen' I YMLITLIJl-, kas. yMyTyJl-
ul)&~, ul)&U 'Beschlag' I kas. yH'ry
ul)guru 'krummes Messer (mit dem Napfe und LOffel gemacht werden), I kas.
yH'rpyy
urluq 1. 'Diebstahl' I kas. yPJl yK
urluq 2. 'Samen, Kern' I y pJl LIK; kas. y pJl yK 'HH'!XH HacexoMLlx'
ursuq 'Spindel, BepeTeHo' I y plIILIK, kas. yplIIyK
urt 'die innere Seite der Wangen; Mundvoll'; b;:}r urt sa! 'eine Mundvoll Tee';
urtla- 'den Mund voll (mit Wasser, Tee) nehmen' I kas. ypT; ypTTa-
uru 'Graben, wo das Getreide im Winter verwahrt wird' I yp, kas. ypa
urun - 'unruhig stehen od. gehen (von Pferden), I kas. y PYH-
urunsaq 'unruhiges, feuriges Pferd' I kas. YPYHlIIaK
urus 'Schlagerei, Schlacht'; u. qa¥~s 'kleine Schlagerei' I ypLIC (KarLIc), kas.
ypyc
urusqaq 'schlagfertig' I kas. YPycKaK
usun- 'sich vorwarts beugen, anbieten (Essen einem Gast); artig sein' I kas. YCYH-
us~ldaq 'einer der schnauft'
usqun 'Funke' I ylIIKLIH, kas. ylIIKyH
uspa 'fliegend'; u. bulut 'Wolke' I kas. YlIIIIa oyJlT
usuqla- 'mit Wasser bespritzen' I kas. ylIIyKTa-
ul}. U 'Gift'; 01~ 'giftig' I yB; yBJlLI; kas. yy
u ul duruq 'Fischroggen' I kas. yy Jl AY pLIK (nog. yBLIJl .l[LIK )
uulaz~ 'bltitend, reif I kas. yYJl)KLI

170
u us 'Handvoll' I yBLIC, kas. yyc
uut 'Zeit im Februar (25 Tage)' I yBLIT 'teBpaJlL'
uuz, UZ 'Erstlingsmilch, Kalbmilch, Biestmilch' I YBLIa
uza - 'lang sein; sich ausstrecken' I kas. yaa - (nog. yaaH-)
uzaqla- 'ausziehen, die Zeit stehlen' I kas. yaaKTa- (vgl. nog. yaaKJlaH-
'Y.1lJlHHHTLCH')
uzun 'lang' I yaLIH, kas. yaYH

ugoiso- 'sich alleingelassen fiihlen' I kas. yroHco-

u i cl l:! 'wachend, nicht eingeschlafen' I y HB, kas. YHa y
uikon 'lang, groB'; U. x.at~n 'die iilteste Frau im Hause desselben Mannes' I YHKeH
uiqu 'Schlaf, das Schlafen' I YHKLI, kas. yHYKY
uiqula- 'schlafen' I YHKJla-
uiole- 'sich so legen, daB es unmoglich wird, oh ne Hilfe aufzustehen (vom Vieh)' I
kas. YHy JlO-
uipas- 'zerplattet werden, in Unordnung geraten, zottig werden (vom Haar)' I vgl.
YHrraJl a - 'MHTL'
uiron- 'lernen' I YbHpeH-, kas. YHPOH-
uirot- 'lehren' I YbHpeT-, kas. YHPOT-
uirotusa 'Lehrer' I YbHpeTYbBlIIH, kas. YHPOTYlIIH
uit- '3anaJlHTL Ha orHe' I YHLIT- 2. 'naJlHTL', kas. YHT-
uj uq 'wollene Strtimpfe (aus Filz)' I yHLIK
u i u - 'gelieren; sauer werden (von der Milch); absterben' I yHLI -, kas. yHY-
ujum: U. bol- 'still werden' I kas. )!(LIM OOJl-
uiur 'bekannt, Freund'; 'kleine Pferdeschar (mit nur einem Hengst)' I YbHHP, kas.
YHYP
uiur- 'drehen' I YbHHP-, kas. YHYP-
u i urle - 'Freund sein, sympathisieren' I vgl. kas. YHY PJlO - 'co6paTL B Ta6YH'
Ui ur se k 'ein Pferd, das nur an seine Kameraden in der Schar denkt' I kas. YHY PCOK
u i ur u m 'Wirbel (im FluB)' I kas. YHY PY M (nog. YbHH pHJl Me)
ulgu 'Muster' I YbJlrH, kas. YJlro
ulkor 'eine Sterngruppe im Stier' I kas. ypKOp 'ITJleH.1ILI'
ull0 'Pfeife'; ullos- (= ull0 as-) 'rauchen' I YbJlJle
ulUs 'Teil, Anteil' I ybJlHC, kas. YJlOC
umut 'Hoffnung, Wunsch' I YbMHT
urkok 'bange, scheu' I YbpKeK, kas. ypKOK
urkut- 'schrecken' I YbPKHT-, kas. YPKYT-
ustundega 'der Obige, oben Befindliche' I YbcTH.llerH
usu- 'frieren' I YbCH-, kas. yco-
usut- 'frieren lassen' I YbCHT-, kas. YCOT-

171
usk u1 'dreieckig'
usor 'je drei' I Yblliep
usun 'urn - wegen, flir' I YblliHH, kas. YlliYH
usuns<} 'der dritte' I YblliHHlliH, kas. ylliYHlliH
uzuk 'abgerissen; RiB; eine ziernliche Strecke (20-40 Faden)'; at~m u. keld<} 'mein
Pferd karn vor den anderen urn etwa 30 Faden'; u.-u. 'nacheinander (rnit langen
Zwischenraurnen)' I Yb3HK 'OOPI.IBOI< " kas. y3YK
uzul- 'bersten (von Zwirn)' I Yb3HJl-, kas. y3y Jl -

zapran 'Obelkeit, pBoTa' I kas. 3anpaH

zauq 'Freude' I 3aBK, kas. 3aYYK

* * *

172