A QÏPČAQ-UZBEG TALE FROM QARABAU

Author(s): ÉVA DOBOS

Source: Acta Orientalia Academiae Scientiarum Hungaricae , 1973, Vol. 27, No. 2 (1973),
pp. 163-189
Published by: Akadémiai Kiadó

Stable URL: https://www.jstor.org/stable/23657212

JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide
range of content in a trusted digital archive. We use information technology and tools to increase productivity and
facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
https://about.jstor.org/terms

Akadémiai Kiadó is collaborating with JSTOR to digitize, preserve and extend access to Acta
Orientalia Academiae Scientiarum Hungaricae

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
Acta Orientalia AcademiaeScientiarum Hungaricae, TomasXXVIJ (2), pp. 163-189 (1973)

A QÏPCAQ-UZBEG TALE FROM QARABAU

BY

ÉVA DOBOS

Between November 1971 and February 1972 on a number of occasio

I carried out collect ing work among the Quramas, living in the Valley of th
river Angrän, among the mountains of Qurama and the northern territo
of Tadzhikistan (Leninabad oblastj). In the work of collecting and élabora
of the texts, I was given the greatest assistance by the Uzbeg linguistic facu
of the Lenin University in Tashkent. I am grateful to the dean of the facult
Mr A. G. Gulamov and also to teachers Miss Mafrat Sainayatova and M
Anartay Yoldasev for their generous help. I am deeply indebted to the U
Language and Literature Department of the S. M. Kirov Pedagogical Insti
of Leninabad, and first of all to Assistant Professor Mr Abduvali Berdaliev
for his help. They all promoted my work, and I am grateful also for the kind
ness with which they received me as a friend and a représentative of remote
Hungary.
After a 15 year long research work, in 1952 Mr V. Y. Resetov completed
his doctoral thesis on the phonetic and morphological characteristics of the
Qurama dialect of the Uzbeg language. Part of the author's summary became
known to me after my collection of material in the library of the Moscow
Linguistics Institute, on 22 —23rd of February 1972. The Dialectology Section
of the Language and Literature Department of the Uzbeg Academy of Sciences
organized an expédition to the valley of the river Angrän in 1969. However,
the materials collected by the expédition has not yet been published, thus
they remained unavailable for me. When I was in Qarabau, Joldas baxsi
told me that two or three years earlier some young men from Tashkent had
visited him and he also dictated them songs. Most probably, the members
of the expédition visited him in Qarabau, and so when the collected material
is published, we can expect to find some Qurama-texts from Qarabau among
them.
The tale, published in this article, was recorded by me from a Qarabau
inhabitant, the 50 year old Orman Usmanov. I regard the text as being valuable
not only because it adequatly reflects the présent state of the language, but
also because the tale was born before the very eyes and with in the hearing

2* Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 164 É. DOBOS

of a great number o
himself did not know how he would end it. The audience the numerous
family of Qïzïlgtil Rachmanova interrupted him from time to tim
the story-teller changed the course of the taie and corrected himself acc
to tliese remarks. At the start, he named the two friends (Hâyirbek and
bek), then habitually mixed up their names until he completely forg
them. The text is uneven, disconnected, not always logical, because i
work of a collective.

In my work of collecting texts in Qarabau, a candidate of the Tashken

Lenin State University, Miss Saadat Sultansaidova and Mrs Qïzïlgtil Rachm
nova, a teacher in the Qarabau mountain school helped me greatly, for whi
I want to express my indebtedness here.

I. The meaning of the qurama was explained by an old Qurama th

father of Miss Saadat Sultansaidova, wlio lived in Tàstoyân - in the followin
way: he put small pièces of a newspaper beside each other, saying that thi
is Qazaq, that is Qïryïz, while this is Qïpcaq, that is Qïrq, Yüz, Tajik, Arab
Özbek, Jalair, in one word: quralyan qalqmïz «we are a mixed, heterogeneou
people». In Qarabau, Orman Usmanov explained it in a similar way: «quralïp
kêlgèn qalqmïz», «qurama bop qaldïq». In the Uzb eg -R u s s i an dictionary of A.
Borovkov (Moscow 1959, p. 631) this word is given the same meaning: «a
confused mixture, making up a conglomerate, consisting of separate pièces
Resetov mentions another explanation, according to which the word
qurama can be derived from qura «hedge; court; stock-yard», but he found
insufficient basis for this interprétation.1 He also mentions an explanatio
by a Qurama: 6м jérgâ (fi)är täräptirj uruwïdan kep, quraVip qâyân degän g
bar ; özwäk minän qurama ékâwi bir qalq. Ata-babamïzdan qâyân gäp su?
Radio v calls the people living on the territory betweenTaskent andXojent
(today's Leninabad, in Tadzhikistan) as qurama with the same meaning
The earliest report about the Quramas in Russian literature is from ca
tain Andreev, from 1785. According to this report the Quramas live beyon
the river Circiq, and they have nine towns: Pisak (today's Piskent), Kerauc
Sarukiya, Boqa, Muratali, Kerit-baysu, Qaraytay, Qalaywar, Pangaz. Accor
ing to other sources of the last Century, also mentioned by Resetov, the Qura
mas have 72 Settlements.4 In his description of the Turkestan-area in 192
Zarubin deals with the Quramas, separated from the Uzbegs, as a «specif

1V. V. Reäetov, К voprosu о termine «kurama» i Icuramincach: Bjulleten AN UzSSR,

Taäkent 1946, б, p. 18.
* V. V. Resetov, К voprosu ob izucenvi uzbekskich narodnych govorov: Jubilejny
abornik, posvjaseennyj 25-letiju Uzbekskoj SSR, Taskent 1949, p. 483.
3 W. Radioff, Aus Sibirien, Leipzig 1893, pp. 224—225.
4V. V. Resetov, К voprosu ob izucenii . . Taskent 1949, p. 483.

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE Fil 051 Q A LI A ISA U 165

ethnie group, although with an obscure origin» and h

emergence to the first half of the 18th century.5
While criticizing the views of Zaruhin, Aristov and ot
stances, process and date of emergence of the Qurama
the existence of the Quramas, as an independent group
second half of the 13th century. Sarukiya, one of the
mentioned by Andreev, was totally ruined by the 18t
emergence of the Qurama people cannot be assigned to
refers to historical documents, as for instance, the Xo
from the 15th century, which mentions twice the pla
term quravia could already have existed as early as the 15t
By the 1220s the Mongolian tribes had finished the co
tral-Asian territories and the Mongolian people, liaving
quest although not too many of tliem — gradually am
Turkish population, who are in an overwhelming major
tan. The Jalair was such a Mongolian clan, who have settle
of the river Angrän. Mubaraksah, the Chagatay khan o
enthroned in the 1260s, in Angrän.6 Resetov reckons t
emergence of the Qurama people from this moment. The
ing Oghuz tribes and following them, great numbers of Q
direction of Sirdarya, have mixed the Iranian and the earl
(mainly Qïpcaq) population. The Mongolian Jalair people
to this mixed ethnie unit in the second half of the 13th c
of formation of the Quramas ended in the 15th — 16th ce
the rule of khan Seybani, newer, nomadic Uzheg tribe
this already mixed population, the major component o
öaqs.7 The dialect Qurama — in its main features — sho
of the Qïpcaq languages. On the basis of these characterist
then Resetov included the Quramas among the Qïpcaq
It is worth while noting another remark by Zarubin,
Qurama people also live in the vicinity of Qarsi, but he add
these people have nothing to do with the Qurama peopl
of Angrän. In the valley of Qasqa-darya, simultaneous
settling down in the valley of Angrän, another Mong
settled down, in very similar ethnical circumstances, as th
Angrän valley, that is the Barlas clan was ahsorhed in

t 51. I. Zarubin, Spiaok narodnostej Turkestanskogo kraja,

6 A. Ju. Jakubovskij, К voprosu ob êtnogeneze uzbekskogo
p. 10.
7 V. V. Resetov, A voprosu о termine «кигатаь . . ., p. 18.
8 E. D. Polivanov, Uzbekskaja dialektologija г uzbekskij literaturnyj jazyk, Taäkent
1933, p. 30.

Acta Orient. Hung. XXVII. 197-3.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 166 É. BOBOS

Turkish ethnie group

and others of the te
same term independe
of similar compositio
The Mongolian elem
of the 14th Century
the Turkish populatio
Mongolians. This is sh
lian people along the
but called them Karaunas, which means «mixed».9 Resetov relates the word
Karaunas to the name of a Qurama clan, the Quralas!°
The Qurama people live even today in a homogeneous way in the Angrän
valley and the Qurama mountain. South of Taskent, down to Bekabad and
Leninabad (Xojent) of Tadzhikistan. people speak Qurama. In addition to
Qurama people, Ruseians, Kazakhs, Kirgizs, Tadzhiks, the Tatars of Crimea
as well as some Tatars of Kazan and Koreans are living on this territory.
However, the Quramas do not intermarry witli them. The clan System bas
almost completely disappeared. Among the Qurama places I visited, only the
Quramas, living in Yapiâbâd of Tadzhikistan, knew that tliey belong to the
Uysun clan. However, 20 years ago, Resetov found 18 clan names, such as,
Jalair, Qarayiay, Qor\rat, Xüz, Qarß, Or\ut (Örßt ?), Telau and so on.11
The village (qislaq) of Qarabau is a few kilométrés north of the town
of Angrän, and it has approximately 2 to 3 thousand inhabitants. The majority
of the population works on the local collective farm. However, most of the
young people go to work to Angrän, and this is why the specialities of the
Qurama dialect can hardly be found in their language.
II. Resetov places the Qurama dialect among the Qïpcaq-Uzbeg dialect ,
using j- in initial position12 and ennumerates six criteria, on the basis of which
it can be distinguished from the other Qïpcaq languages:
1) initial ]- (and not z- as in Kazakh)
2) alternat ion change of a ~ ä (a ~ e in Kazakh): atlar-itlär (Kzk.
attar-itter) «horses — dogs», kelädi (Kzk. keledi) «he cornes».
3) the plural suffix of l remains even after voiceless consonants: atlarjàtlar
(Kzk. attar)
9 A. Ju. Jakubovskij, К voprosu ob êtnogeneze, p. 10.
10 V. V. Resetov, К voprosu ob izucenii . . p. 483; I am deeply indebted to Professor
L. Ligeti for his support and friendly help during writing this article. He drew my atten
tion to the book of P. Pelliot (Notes on Marco Polo, Paris 1959), in the first volume qf
which (pp. 183—196) he deals with the origins of the word Karaunas and the literature
related to it.
11 V. V. Reäetov, К voprosu ob izucenii . . ., p. 483.
12 V. V. Resetov, Klassifikacija uzbekskich govorov Angrenskoj doliny: Bjulletin
ANUzSSR, Taskent 1946, 7, p. 24.

Acta Orient. Huna. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM QARABAU 167

4) -man, -san type of personal suffixes: qa

qaraysan (Kzk. qaraysïrj )«you see» etc.
5) -tuyan participle (Kzk. -tïn, -tun): ba
who will Ъе going».
6) specialities in vocabulary: mäyäk «egg»,
These six criteria are not completely uno
the Qurama dialect is compared to the Ka
also shows similarities with and différences f
languäges. There are a great numher of sim
Qurama dialect and the Karakalpak langua
the Kazakh literary language is compared t
z- is primarily characteristic of the Kazakh
of z- ~ )- is parallel in Kazakh, first of all
with which the Qurama dialects have direc
In his doctoral thesis, defended in 1952, R
and 10 morphological criteria, on the basis
be distinguished from other Qïpcaq-Uzbeg
Phonetic criteria:14

1) )oq\zoq\yoq\ the isogloss zoq comprehended the whole Qurama-speaking

territory at the time of Resetov. This situation has changed, and the isoglo
of yoq is coming to the forefront so that at présent a parallel usage of yoqjfoq
is typical. A regulär and normal occurrence of initial ]- can be observed in
the speech of older people and children (under the age of 6, that is before school
age).
2) a)â\ in différent phonetic positions the a phoneme is replaced by its
labial variant à. The level of labialisation is différent in the various Qurama
dialects. It occurs sporadically in the Qarabau dialect, most frequently in
initial syllables.
3) The existence of labial pairs: o-ö, u-ü (these four phonemes are syn
cretized into two phonemes as a resuit of convergence, in the urban Uzbeg
dialects).
4) Labial harmony in endings and suffixes. In the Qarabau dialect
this labial harmony has remained to a small extent and it hardly occurs in
the ideolect of Orman Usmanov.
5) Initial vowels with a high tongue position can become diphthon
or diphthongized vowels (e.g. ecki~iecki «goat», endi^iendi «now»). Rath
rarely, but sometimes the vowel ö may become diphthongized. Resetov d
not mention cases in his dissertation. In Qarabau: üölämän «I die» etc.

13 V. V. Reäetov, К voprosu ob izu6enii . . p. 485.

14 У. V. ReSetov, Kuraminskie govory TaSkentskoj oblasti. Avtoref. dokt. diss.
Taäkent 1952, pp. 9—11.

Acta Orient. Hang. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 168 É. DOBOS

6) a ~ ö ~ ë vowel-c
7) q ~ % consonant
8) h-prothesis (as a
lit. Uzb. aywan. Qa
9) Final & and q m
In the Qarabau diale
are parallel forms,
«warm, hot», Joldas
10) с ~ s consonant
open».
11)& in intervocalic position becomes voic-ed: äk > ägip «sow».
12) Ъ ~ р ~ w consonant change: tabaman tapaman ~ tawaman «I
find».
13) medially and finally in a word: у > гс: fay >■ tawjtau «mountain»,
buyday )> bowday «wheat». In Qarahau it can disappear: blday.
Similary, medially and finally in a word: g ~y> y: tegdi >• tiydi «he reached,
he touched».

Among the phonetic criteria Resetov also mentions another two crite
the metathesis (e.g. däryä — däyrä «river») and epenthesis of a syllabl
läyläk — lägäläk «stork»). But in my opinion these characteristics can
be included in the criteria. For these can also be found both in the Fe
(that is in the Qarluq or Chagatay) and in the Urgench (Oghuz or Turk
dialect s.

Morphological criteria:15
1) The interrogative particle occurs in the following forms: -mï, -mu,
-ma, -mä. E.g. barma?«is there?», joqrnï? «is not there?», kelämä? «is he come ?»
2) The suffix of the genitive -пгг)\-пщ sometimes occurs, however, rather
frequently, the typical Taskent (and Fergana) form, which is équivalent to
the accusative suffix of -ni\-ni occurs.
3) The dative case of the personal pronoun appears in the following forms:
mayan, mengä, mängä. In Qarabau only the last two can be found.
4) The postpositions corresponding to the suffix of the instrumental
case are: minän, mnän, mnäm, -man.
5) The forms of the présent and future tenses are: kelämiz, keläwuz,
kelayzä «we come; we shall come». The latter two forms are characteristic
of the Taskent dialect; most probably, they are results of the influence of
this dialect.

6) The forms of the temporary présent tense are: kelâjatïr, kelâwatï

kelââiïr; kelibfatïr; kelyaptî, kelwàttï «he is coming».

15 V. V. Reäetov, Kuraminskie qovory . . pp. 11—12.

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM Q AR AB AU 169

7) Présent and future tenses of tlie condition

bârsâmïz, bârsâwïz, bärsäuzä «if we go».
8) The forms of the definite past tense: bardïq,
bârduzâ «we went».

9) The forms of the présent and future tense participles: bara tu

baratuyan, baratïyân, bâradïgân «coming, who is Coming, who will be co
(Kzk. baratïn, Task. bärädigän).
10) The forms of the future participle: kelär, Iceldsï, kelgûsï «co
to corne».

On the basis of these criteria, Resetov classified the Qurama dia

He regarded as a basic principle, the existence of initial y- or Taki
as a starting point, he distinguished two main groups: the Qurama d
with a ]- and the dialect with a y-.
Dialects using
Resetov was of the opinion that the overwhelming majority of the Q
dialects in the Angrän valley belongs to this group. However, this s
bas changed and today this statement is valid with regard to the l
of the older générations. In Resetov's opinion the group of the Qurama d
using )- can be further devided into two sub-groups; in one of them
did not appear, while in the other one it did appear and became wide
In the latter group (Resetov: the group using à-, «akanje») Resetov enume
10 vowel phonemes: a, â, ä, è, ï, i, o, ö, и, ü, However, it does not seem p
that the vowels â and é, which he listed among the phonemes, would
have the status of a phoneme. The allophonic character of these soun
be well observed in Orman Usmanov's taie.
In addition to the two sub-groups, Resetov distinguishes a so cal
transitional group which lias 9 distinctive criteria: 1) a sharp différent
between the % and q phonemes 2) the sphere of effect of diphthongizat
tightened 3) the -y consonant is dominant in initial position 4) somet
there is an a ~ e vowel interchange in suffixes 5) the coincidence of the
tive suffix with the suffix of the accusative: siyirdi Icôrdïm «I saw the cow
siyirdi emcägi «the udder of the cow» 6) the occurrence of the forms of m
bungä besides the forms of mayan, buyan 7) the appearance of tuyum besi
mäyäk 8) the appearance of the Taskent type (that is laryngal) h pho
9) a graduai tightening of of the sphere of validity of vowel-harmony
convergence of pairs of vowels.
The Qarabau dialect called transitory by Resetov belongs to this gr
Qurama dialects using y- sound :16
This dialect is spoken in the bigger Settlements of the Angrän va
(Qara^tay, Ahangaran, Àqqur^ân, Buqa, P'skent and some other neighbo

16 V. V. Reäetov, Klassifikacija uzbekskich govorov . . pp. 25 — 26.

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 170 É. DOBOS

villages). Its dominan

mängäjmengä, kely
y- may be regarded
Qurama, that is, Q
former become m
dialects, which for

III. I used the foll

taie:

à: a very open pronounciation of «a»

â: labial «a» (Taskent and Fergana dialect)
â: labial vowel, pronounced on a low pitch and sustained (a type used
in the Tadzhik language, that is in the Samarkand Bokhara dialect)
ë: platal, illabial, high position of the tongue, very close «e» sound
ï: velar, reduced sound
ï: palatal, reduced sound
o: transitory sound between «o» and «ö», resuit of convergence
ö: reduced «o»

û: transitory sound between «u» and «ü», resuit of convergence

m : reduced «u»
й: reduced «ü»
в: bilabial, half-voiced (medium)
le: aspirated plosive
vi: bilabial, voiced fricative
h: laryngal voiceless fricative
y: guttural voiceless fricative
y :guttural, voiced fricative

IV. Нал irbek and Bäyirbek (A Tale from Qarabau)

Bïr bär^iikän, bïr yoy^ekän, bïr zâmânda èkkitâ caldïrj, ekkitädän ékk^ulu
bâr^êkân. Ekkoyioi ortaq boptï. Èkkonwi qïyâmâtlïy ortaq bolïp bu ortaqlar
auga cïyïsïptî. Êkkoywi bàrsa âldïdan bïr kik ucraptï. Su êkkàlâsi bàrâyâtïp
ânt icisïptï. Agar kik kimnir] tarapidan qâcsa, su qïslaqnïrj suvJïnï icmeymiz
dép ânt icisïptïlâr. Ortayïnïr] biroyuiinirj âtï Bäyirbek, birouuiinirj àtï Häyir
bek^ekän. Bäyirbek taraptan kïk yaciptï. Bäyirbek taraptan kik yjicqanè^kéyin
Bäyirbek ortayïdan «Мера su qïslaqnïrj suuii haram boldï, men endi Hindistan
tarapgä qarap kettïmb dép ketiptï. Hindistan tarapgä qarap Bäyirbek yol bâslâp
kètèwêrsin. Endi Häyirbek üygä yaytïp kettï. Häyirbek yaylip kêlgén viaylïda
âta^inesi «Ortayïp Bäyirbek qanâ ? » dêp soraptï. Häyirbek: «Bkkälärniz suytïp
ânt icïp auga cïqqan edik, ortayïm taraptan kïk yastï, ortayïm kepti Hindistan
tarapgä qarap,men yaytïp üygäkeldim» dêpti âta^inesigâ. Âta ^inesi: «Ortayïrjnïij

Acta Orient. Hung. XXVII. 197.3.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM QARABAV 171

âta^inesi qursand bolsa-yu . . . iè . . . yafa

Ortayïr] yayaqqa Icetsä, sen^hem suyaqqa kètè
bilan ortayïnï izläskä yolya cïyïptï. Yolya b
dàryàniri boynïda ortayï dàryàya qarayan boy
arqa.sïdan yetip barïp . . . aHä ortaq Bäyirb
dèptï. Sunda ortayï^_aytïptï: «Men suytïp
ät ^enämgä, men qursand bow^otïrsam, un
ortayïrinïrj arqasïdan Jönetip, meni^jyäm hay
«Endi qos, siz nima^yïp otïrïpsïz iètti ? » d
menirj gcißimä!» dèptï. «Men sizgä aytsam, dà
yaltasïdan bïr gauhar Jar/yaqtï apcïyîp, sund
yayttî. Su yïz kélè_mè men söttä otïrman»
«Qos ortaq, sizgä bu yïz adräs berip ketiptï, s
yaytïp kelmeydi» dèp èkki ortaq dâryânï tâël
indemey tur ièndi\ . . .) Kêyin, ortayï ékk
Jésir kämpirdikigä kiriptï. «Bïz Jètim bà
ul^bolamïz» dèp (. . . Jim turgin ièndi! . . .) k
Därdini k'ämpirgä aytmaptï. Sunda èkki ortaq
Bayayï gayhardï izläs ücün. Bu gauhar gau
ortayï Juda âqïllï, dànâ yigit^ekän, «Sizgä
dan boyan fàmïmîz bâr dèp kôrsêtkén émis
izlep, bittädän bu, birouwi bu bâsïya, birou
aligi arjsïz ortayïya yana su gauhar üy kôrini
cüzaän yïz, su üydä kâttà. Jariyayï bâr^ekân,
yan^ekän. Bâssïnï Juumb^_bow^otïrsa, ât^esik
yana hima qïlïp kôrsètïptï. tic, yergä gôristan
unïri cékâsini qolu^man cizzïp, basïnï su urâmâl^mân yapïp üygä yacïp
kirïptï. Yana kec bopt'i, bayayï k'ämpirdikidä yasayan ortayïnïr) aldïya kèlïp
— «Ey ortaq, men и yïzdï k'ördim, haqqäni sizirj gâBïrfiz tûri^ekân, gauhardan
üyiviar_ekän. Üydä kâttà Jarjyayï^,War ^ekän. Jarjyaqtïrj kötidä bâsïnï JuWup
otïryan^ekân, üc yergä topraq ïiyïp, cékesiniqolu^man cizïp, yana üyigä yacïp
k'irdï. Bilmädim nime ekänini» dèptï. Ortayï sunday aqïllï, dànàekân, «yuda sizge
berïpth) dèptï. «Qïz yana sizgä adräs berïptï, bu yana adräs» dèptï. Ortayï aytïp
tï.ki, bu dégén söz «Meni yawurïstanda köresen ...» . . . iè . . . bittä gàp qâptï . .
yaltasïdan bayayï üstä yawurïstandï ûygênnên kêyin, cékâsini cizyannan kèyin,
yaltasïdan bïr aynanï su yigitke kôrsetïp turïip kirïp ketïptï yacïp . . . Su gàptïr)
barïnï dànâ ortayïya aytïp kegennen keyin, ortayï qursand boptï. «Yana sizgä
adräs berïptï, yuwanawèrir], yïz_man taijsïpsïz ortaq» dep «mazmunini aytaman»
dèptï. «Aytïr/ ortaq!» dèptï. Aytsa, чугг^тап siz aydïrj yarïyïda qawurïstanda
иcrasär^ekänsiz» dèptï. «Aligi ûygèni ~ qawurïstan, qav)urïstannïr\ kàttà diwari
hâr_ekân. Suya kündüz adam kirïp bolmas^ekän, tölkä aydïrj Jarïyï^rnan^,
tsä.r^ekänsiz!» dèp qïzqïrïptî. Xïz yannïr) qïzï^ekân, bayayï qïz. Ana_
Acta Orient. Hung. XXVII. 197?».

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 172 й. do bös

iéndi kec boladï. Кеб

qawurïstanya, sdyïq^
ekän bu qawurïstan, m
bayayï qannïr] yïzï
iékkouwi sundey gâpl
Xawurïstannïr] sàyïy
«Xïzïrfiz bïr nâtànï
dép «bârïp isini siz so
Endi jallatlarïnï topla
bol_J)ol, jallati taya
toy qïyan boladï. «P
qïyqïryanda aligi yigi
sâsmârj, palan yerdä
aldïya — qawar beri
tezdä cïyazïp ärnäsär
sizge neme tilesepiz ti
Toppa^türa toyya ay
lïs^ma màmâ, sunaqa endi bïr k'ämpirdi^dä — «Mâmâ, mâmâ, bïr erkek
tanarjiz yawurïstanda qamalïp qaptï. Sunï tez bosatïp kelmeysepiz, qawurïstandan
tananï källäsi keter^eken» dép qawar berädi. Sunda aligi ortayï, «ièy attdr],
ortayïm qolya tusïptï^yu, bunïr] ilajin i tez qïlïp, ortayïmdï tez yawurïstadan
qutulturayïq» dègèn oy üözigä keledï. K'ämpir bilmâydï, k'âmpir «ièy, woylaqal,
meni yandty erkek tanam bar!» dêptï. K'ämpir bu islärini därägi yoq! Endi
ortayï därrouw ic^auryan k^si bolïp,«Ènè^_ci, ènè, way icim, way, Way üölämän»
gâtusûptï. K'ämpir: «iébâlam, nime boldï but» «lê, meni sunaqa ic^,auruyum
bar, endi tutup qaldï.» — «Endi men nima qïlaman ? » «Endi men qawurïs
tannïr] toprayïnï jalamasam, su icim, sira tüzük bolmâydï. Men qawurïstannïr]
toprayïnï jalayman, icim yoyadï» dép bahanä tawadï. « Wây bâldm, bizzir]
qawurïstanya erkek bandasïnï kirgizmäydi^yu, endi nirna^yïlamïz ?» dëydi.
«Xawurïstannïr) bayayaqa jaman!» Xawwïstanda ortayïni bârïnï bu k'ämpir
sezmeydï. — «Endi fan enem, ûstûwasïr]ïzdï bèrês, pérénjéni bêrês, anadaqanï
bêrés, därroijw bïr altità celpeq^qïp_périr], men amallap barayïn» aèydi^dâ
endi и söttä. K'ämpirdir] ûstûwasïnï kiyïp, altitä celpekti kôterïp, bayayï aqïllï
dânà ortayï qannïr] qïzï^man aligi ortayïnïr] âldïya bâradï. Bârïp därrouw
и ortayïya, qannïr] qïzïya k'ämpirdir] köylägini kiygizïp qoyadï. K'ämpirdir]
"stûwasïnï bayayï qannïr] yïzïya kiygizâdï. Xannïr] yïzïnïr] ûstûwasïnï
bayayï ortayïya kiygizädi^dä, bu üözi amallap göristanden qacadï. Kelip k'ämpir
dikidä yatadï. Ana endi gâptï qandan sorap! Jallatlarïnï alîp, qïlïclarïnï qolya_
4tap, «As darya!)> bayayï Hdyirbaydï, ortayï^da endi — «Gâp källäsini!»
dép bular bïr qïrytasï bâr._edi. Sàyïq turïptï, «Mana su yerdä qamawulï, èkkouwi
gàplàsïptï, bilmeymen, nâtànïs yigit . . .» Endi bayayï yigit . . . süöttä yàrjlïsïp
pïz . . . Bayayï yigit minen ortayï, èkki hayaldïr] kiyimini kiyïp, birouw k'ämpir

Acta Orient. Illing. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE F К О M QAKABAX' 173

dikini kiyïp, birouw yannïrj yïzïnïkini kiyïp, iek

amallap cïyarïweredi. Xannïrj yïzï cïyïp keter^ekän,
Xannïrj yïzï endi bêmaral âtasïnikigâ kelïp bul bildi
êkki yigitti qan darya^aydaB kelâdï. Birini erkek, b
Bïr kiyimdi qannïrj qïzï kiyïp cïqqan^da üözi endi! X
bayayï^da. Xïz pormada bolïp yannïrj yïzï kiyïp
bïr yïzdïrj pormasïnï kiygen èkki yigit и yerdä qala
jasaulï^jtninän muni dar âldïya häydäp keledi. A
Xïzï^man isi yoq, qïzï üydä yür, bu meni qïzïm
ijàdât soräydi: Ayïr meni siz téksirir), meni bèk
qïzïrjïzman, ya basqa biroywdïrj qïzïman? Bïr gà
Sunda äkäsi bolïp ortayï aytadï: «О yan âtam, mende
(lgèyin?) asïr\ darya!» — «Хор, qana, ayt, tez ay
âtam bâr^edi, maria bu sirjnim. Bu sir\nim palan
siïjnimdi âppkè dèp meni yönätkän(!) edi. Men,
yatïrjlar dègen edi âtam. Su âtam ölmehci, surja
baraman. Sul^ücün sizi qawurïstanïrjïzya kirï
sâwâB ücün yatqanïmya assarjïz asïp präwerirj!» dly
kelâdï, yïzïdan yawar aladï, üydä yürädi yannïr
bu p'àlitïkani isiètkenigâ! Yigitti källäsigä rayma
gâpïrïp, yïzïnï gâp^sôz qïyanï ücün «^4s källäsini sây
ana jolda(s) mama^zandaqa becara sâyïq uôlïp ket
iê, oyprimé, ]olda(s) mama'handaqa becara sâyïq d
endi bu yïzdï yigittirj âtïnï Xanïmay qoyîp qoyad
dèydi. Endi patsa, aligi . . . patsa emes, aligi yan,
yïzïnïrj âtï Xamcügül boladï. «Meni yïzïmnïrj âtî Xa
dèp «menge tdsldp kétés. Èkkouwini men ortaq q
yetalmayyan yigitlerdi yannïrj üözi birdä qïzïy
èkkouwini ortaq qïladï. Èkkouwini ortaq qïlïp yandïr
Xamcügül^jmän Xanïmaydï qoyïp qoyadï. Endi,
aqïllï ortayï yasaywerâdï. Üöttä yûrïB. Kêyin èkki o
yïzïya toy kelmekci bop qaladï, boyan jêri^jwar^ekän
darjïr^durjur ôtâyaptï. Endi kelincekti uzatatuya
ortayïm barmaysa, men soyaqqa barmäyman» d
Ana ièndi ortayï^man billä izWasqa salïp yan äkär
bayayï boyan yerigä. Uzatïp yirgennen keyin b
â? tüSünäsillami ? Bayayï yigit! Ekkäläsi su b
yana bular maslaat qïladï. Endi nim^is qïlïs keräk
islätisimiz keräk dêgân bïr oyya kelâdï. Sunda aynï,
ketyatuyan mahallda küyoudi bayayï ortayï üöltürä
tïrj icidä küyoudi üöltürädi. Körpägä orap bayayï
endi küyouwini. Xannïrj yïzïnïrj küyouwini. Er
Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 174 É. Dono,s

dayruq saladï, ortayïm

^jman ketïp qaldï. A
«Ortayïmdï alïp ket
Ana endi toy egäsi, ali
Xannïrj yïzï tup_tir
Ana meni yïzïmdan o
âpqacïp ketïptï, basq
ortayïna ketip qaptb>
kôlerilgâné^kéyin, a
ekän. Xun^tölästi qu
yanya kelâdï. «Meni
wây, âtamnïfj öligig
yamcügüldü yayaqta
qïzïnï âpkepqoydï üy
yïzlar, yigitlér ... su
man, ortayïm Ma ke
izlep tawüp bolmäyd
yunuya hic^Jiic bal
nime dèydi yanya ? X
kônmâydï, «meni ya
ortayï^jman billä —
dïqtan ûôltirïp, yan
bittâ__4timasïm bâr
buya^yam kûydïrn end
yïzïrjïzdï bèrés!» dèyd
nimesige... Bunïp end
«yïzïrjïzdï bérès, üöz
bolaman» dèydi alïg
mollasï-yu, qofasï-y
üöz qolu^jman yan nik
tan, niètmestân bârï
sular yasap yatïrdï en

V. Translation of the Taie

Once upon a time, there were two old men, and they had two sons.
The two boys made friends. After having made friends for life, they went a
■hunting. As they were going, a deer got in their way. Walking along in such
a manner they made a bet. They made the bet that from whichever of them
the deer runs away, we shall never drink the water of his village. One of the
friends was called Bâyirbek, the other Hâyirbek. And the deer ran away
from Bâyirbek. Then Bâyirbek told his friend. «So water of my villages became
prohibited, so I am going to India» and he started. Let Bâyirbek go to
Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM QARABAU 175

India. But Hâyirbek returned home. When he

him: «Where is your friend, Hâyirbek ?» Hâyi
«Having made a bet, we went to hunt and the
so he left for India and I came home». — «
happy . . . or no . . . when they are sad, can
there, where your friend has gone!» — his pa
him to remain in the house. So he set off to s
towards India, his friend was sitting on the b
at the river. As Hâyirbek got there . . . «Well
from the village?» — asked Bâyirbek. His frie
home to your parents, to my own parents, how
parents are sad, go after your friend, and
«Well, all right, but why are you sitting here
it is a great thing, listen to what I say!» — he
from the river together with a boat. She prod
her satchel, showed it to me, then put it back
here and waiting whether she would return
«Ail right, friend, that girl gave you her add
anything of it. Let us go, the girl will never
set off from the river. (. . . It will be long, k
going towards India, on the way they dropp
are orphans and would like to be the sons o
they said (. . . shut up! . . .) and settled do
did not tell the gammer their grief. Then the
on the way in order to find the precious st
precious stone is nothing eise, but a house bui
is a very clever and sharp-witted chap, «th
look for, we have a house made of precious st
for it, one in one direction, the other, in t
precious stones has again appeared in front of
it was nothing but the girl from the river. Th
the girl is sitting at the bottom of it and is w
washing her head (hair), he opens the horse
is watching, and the girl again shows a sign t
in the cemetery, she gathered soil in three pl
hand, covered her head with a shawl and ra
evening, when he got back to his friend, livin
«Oh, my friend, I saw that girl and it really
said, she has a house made of precious ston
house. She was sitting at the bottom of the

* The tale-teller uses in this expression for the

Acta Orient. Hung. XXVII. 1U7>.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 176 É. DOBOS

(hair) and gathered

again ran into the h
But his friend is ve
for you, the girl lia
According to this f
cemetery» ... I see
graves and have dra
her satchel and show
. . . When lie came back and told ail this to his friend, the friend became
very happy: «She has again given you an address, be happy, you will meet
the girl, my friend!» he said. «I shall explain its meaning to you». Explain
it, my friend», the other answered. «So, you will meet the girl by moonliglit,17
in the cemetery», he said. «What she gathered (with lier hands) is nothing
eise, but a cemetery and the cemetery has a big wall. In daytime not a single
soul can get in here, you can get in only by moonlight», he exclaimed. It
happened that she was the daughter of a khan, the girl I mentioned above.
Well then, the night came. After darkness had fallen, his friend went to the
cemetery, a real cemetery with a caretaker and gunman, no strangers could
enter this cemetery which was sorrounded by strong walls, this was the cemetery
of the khan. As he approaches, that girl was coming to the cemetery, to the
guard-room. They were having a chat there and the caretaker came to hear
of it. As the caretaker noticed it, he immediately gave information about
it in the house of the above mentioned khan. «Your daughter is having a
chat with an unknown man in the cemetery, in the guard-room», he said
«go and ask what he wants and who he is», tells the caretaker him. While the
khan gathered his body-guards (his executors) saying that «this chap
will be beheaded, hung, corne on, hurry on» — quite a long time passed. At
that particular time, a certain man of the village was holding a wedding cere
mony. «Corne to this and this man, to a wedding! Corne to this and this man,
to a wedding!» — ran a man on the street, shouting this. This man, who was
calling the others to the wedding, was stopped by the above mentioned friend:
«Dear uncle, take news to that and that place, to that and that old woman»,
that is, where his friend lived! «One of her bull-calves has been caught
in the cemetery and if she does not release it immediately, it will be gone,
tell this to her. Dear uncle, you may ask anything, I shall fulfile ail your
requests», he says to the man inviting people to the wedding. And that
man, without continuing inviting people to the wedding, goes immediately
to the old woman — aunt Yavjlïs or whatever her name is «one of your
bull-calves have been caught in the cemetery, if you do not release it immediat
ely, its head will be gone», — he tells the news. And then his friend: «Oh

17 Pun: ayna «mirror», ay«moon, moonhght»

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM QARABAU 177

confound it, so iny friend has beon captu

urgently, mv friend has to be freed very
thinks. The old woman does not know th
calf have 1?» she said. The old woman had
things! Then the friend's stomach started
my stomach, my stomach, I shall die!» Th
happened?» «Oh, I have such and such pai
now». «And what сап I do now ?» — «If I
cemetery, the pain will remain for ever. I
shall be all right immediately», he says. «O
cemetery, what сап we do now ?» she says. «T
The old woman does not realize that his fr
aunty, give me your gown, yashmak (pere
préparé at once at least six pies and be tha
He puts on the old woman's gown, takes
witted friend starts off to the khan's daugh
there, he at once puts the old woman's go
puts the old woman's gown on the khan's daug
khan's daughter on his friend, and he him
arrives at the old woman's house and goes
what happened at the khan's. He is coming
takes his sword in his hands «hang him!»
«eut off his head!» he says; they were at
«they have been closed in here, they were
him, an unknown fellow . . .» Then the me
sed . . . The above mentioned chap and his fr
dresses, one of them wore the old woman's, t
and in the gown of the two of them the kha
from the cemetery. The khan's daughter
missed here ... So the khan's daughter cal
house, nobody knows anything about thi
men to take the two lads to the gallows. One
dress. One of the dresses (the woman's) has b
in which she escaped. She went in woman'
khan's daughter escaped in a woman's dre
woman's and a man's clothes remained the
makes them go to the gallows, by his fort
them, to kill them. But this is not his daugh
thinks that this is his daughter. And then th
«Well then, please, examine me, do not han
daughter, or somebody eise's? Cross-questi
— she says. In the role of his brother, his

Q Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 178 É. DOBOS

ask me and then h

year old fat her and
place as a guest. And
home. My father i
night in the cemete
my sister home, as
stayed here (for th
God, then just do
then he (the khan) l
Listen to this polic
all crédit. Now then,
he Orders «hang th
gabblin in vain, en
gabbling caretaker
girlshaped lad Xanïm
no, not the pasha,
deeds; his daughter
your sister's is Xan
friends of them» he
(that is to escape f
Ail right... he makes
move to a nicely bu
continues to live w
for one of the girl
engaged to someone
is great merry-ma
groom's house), «If
there either» — she
on the wedding-car
daughter where sh
because this was a
mentioned lad! — s
What to do now ? T
a policy (that is: an
mentioned friend
in the öimildiq. Th
khan's daughter ou

18 The story-teller m
khan.

19 See in the glossary.

90 Blanket, similar to an eiderdown, it Covers the whole floor of an Uzbeg hous
people sit on it and cover themselves with it while sleeping .

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM QARABAU 179

daughter makes a great lament: «my girl-fri

my fiancee has left me alone and has gone aw
is reason for gossip-making! «He has taken m
alone!» — says the other girl friend and she rem
this the host, that is the groom's father was
daughter is more vivid, than simply vivid...( ?).2
Well then, the friend was ten time nicer tha
has just taken the friend somewhere eise. Th
town that «he left his own fiancee in the cimild
And nobody can carry out the blood feud anyw
on him. And then that clever lad appears bef
my sister for me at once, my father died, let m
dead body at least!» he said. Now, look, wher
found, Xamöügül is nowhere! The khan has a
his own house. If you ask (her) about her friend
at some kind of river certain boys and girls me
one word, «my friend was nicer than I am, s
also gone, there is no trace of my fiancee!»22
more, they cannot be found at ail! Thus no
what does the clever lad tell the khan at th
money», but the other does not agree, he does n
I want my sister» he says. Then, out of intell
. . . these live with the old woman, he has gone
in the öimildiq, he has gone again (the one liv
friend. «Now well, uncle khan, I have only o
«My father died, ail right, he died, my sister h
over it too, if she disappeared, then she disap
your daughter to my friend!» — he says. «Gi
öügül to what-d'ye-call-him of Xanïmay . . .»
In exchange for his sister, Xamöügül . . . «If yo
me a pasha in your place. Then I shall be sati
minded lad, his friend. Then ail the muftis, ho
and the khan himself affianced the girl, whom
And the friend, the clever friend, becomes p
learning. Thus they have been living down t

21 I could not interpret it.

22 The story-teller speaks in a disconnected man
the khan has questioned his daughter, but perhaps p
something about his daughter having met a lad at th
23 The clever lad of the Störy nearly betrayed hims
girl, but boy-friend.

3* Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 180 É. DOBOS

VI. Glossary

I included first of all those words in the glossary that show divergence
from the Uzbeg literary language and certain Uzbeg dialects (primarily those
of Tâskent and Fergana). In the case of such words that have parallel forms,
I put those first that occur more frequently in Qarabau dialect, regardless
of the fact that on certain occasions the less fréquent, second form appears.
I tried to illustrate the accidentai concords or divergences with forms
taken from the individual Qïpcaq languages (primarily from Qaraqalpaq,
Kazakh and Kirgiz). Howe ver, in a number of cases we can find new forms
in the Qarabau dialect which differ from the other Qïpcaq languages.
The words are in the following alphabetic order:
a(â), ä(e, é), b, c, ), d, f, y/g, %\h, г/г, y, qjk, l, m, n, o, ö, p, r, s, s, t, u, ü, w, z.

Abbreviations in the glossary:

Alt. — Turkish language in the Altai mountain

And. — dialect of the town of Andijân
Ar. — Arabie (Hans Wehr, Arabisches Wörterbuch für die Schriftsprache der
Gegenwart. Leipzig 1968).
BSk. — Bashkir (N. A. Baskakov, Russko-baSkirskij slovarj. Moskva 1964).
Char. — Chorezm dialects.
Fary. — Faryänä (Fergana) town dialect
lit. Uzb. — literary Uzbeg (A. K. Borovkov, Uzbeksko-russkij slovarj. Moskva 1959)
Kaz. — Kazan-Tatar language (Russko-tatarskijslovarj, I—IV. Red. R. S. Gazizov
Kazan 1959)
Kirg. — Kirghiz (К. K. Judachin, Kirgizsko-russkij slovarj. Moskva 1966)
Kkp. — Qaraqalpaq language (N. A. Baskakov, Russko-karakalpakskij slovarj.
Moskva 1967)
Krm. — Tatar language of Crimea
Kzk. — Kazak (Russko-kazachskij slovarj, I—II. Alma-Ata 1946)
Qïrq — Qïrq (Qïpcaq) dialect of Uzbeg language (T. Z. Mirsâatov, Özbek tilini
qirq Sewasi. Özbek dialektologijasidan materiallar I, Tâskent 1957,
229-261)
Nog. — Nogai (N. A. Baskakov, Nogajsko-russkij slovarj. Moskva 1963)
Or. — Russian
Osm. — Osman-Turkish (D. A. Magazanik, Turecko-russkij slovarj, izd. 2, Moskva
1945)
ÖzbChSL — Özbek chalq sewalari luyati, red. S. Sàabdurachmanov, Tâskent 1971)
Pers. — Persian (Persidsko-russkij slovarj I—II, Moskva 1970)
Radi. Vers. — W. Radioff, Versuch eines Wörterbuches der Türk-Dialekte I —IV, Mouto
Gravenhage 1960
Räs. — Martti Räsänän, Versuch eines Etymologischen Wörterbuchs der Türk
sprachen. Helsinki 1969
Tab — Tadzhik language (Farhangi zabàni tdjikï I—II, Moskva 1969)
Taäk. — dialect of TaSkent

Дс£а Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FROM QAUABAU 181

ayïr «well, after all», lit. Uzb. ayir, < Ar. äh

ay «moon», gen. aydïr); aydïrj jarïyïda «by m
ayna «mirror»
ayt- <<to say, to tell», aytîptî(\mperîect tense
«without he had said»

al-1. «to take, to grasp», II. helping verb a) it is used for expressing an a
carried out for the doer himself b) possibility or impossibility; ämäsärj
«if you do not take it» (condic.), baja qUalmäs^ekän «he cannot do it
bu dâd dêp turuw^aladï «he starts complaining»
ald «front part of something»; àldïya: dar âldïya «to the gallows»; âldïd
«from the front, front-wise»
aligi «the above mentioned, the named; well, that is», lit. Uzb. haligi; alig
patsa emes «that is, not at all a pasha»
amallap «somehow, anyhow», lit. Uzb. amallab; men aumllap barayïn «t
I should start at once»
ana «well; well then»
anau «well»; lit. Uzb. anawi
ânt ic- «to swear»

apsïz «unreasonable, stupid», lit. Uzb. âng, ängsiz

apcïy-japcïq- «to take out», apcïyîp (gerund.), lit. Uzb. älib ciq
apkel- «to take it along; to give»; Kzk. äkel-, Kkp. äkel-, Task. âpkâl-, lit. Uz
âlib kelimp. S. 2. âppkë!
àpkepqoy- «to bring»; lit. Uzb. älib kelip qoy-\ yan^am qïzïnï âpkepqoydï üygä
«the khan has also brought his daughter home»
apket(àpket- «to take away», lit. Uzb. älib ket
âpqac- «to steal», âpqacïp ketïptï «after he had stolen it, he went away», lit.
Uzb. âlib qâc
ara \ su arada «during this, while»
arqa «back part», ortayï arqasïdan «following his friend»
as- «to hang somebody», assarfiz «if you hanged (me)», asïp präuierirj! «just
hang me!»; âsïs «hanging»
asïl- (pass.), asïlïp üölip kettï «he was hanged and he died»
at «name», ät qoy- «to name», âtïrii Xanïmayqoyïp qoyadï «he gave her the name
Xanümay»
ata\ata «father-in-law; respectful address of the old man; grandfather; fore
father; ancestor» âtasïnikiga kelïp «going to his father's»
âta^inälâta _ênejâta _änä «parents»
attärj «it is a great pitty», lit. Uzb. attanga
au «hunting», auga ciq- «to go to hunt»; Kirg. Kzk. au, Krm. Osm. au) (Radi.
Vers. I. 66), lit. Uzb. du)
aur- «it pains», därrouw ic^auryan kïsi bolïp «he started to feel pains in his
internally»; Kzk. Kkp. awïr-, Kirg. dru-, lit. Uzb. äyri
Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 182 К. DOBOS

ckkäläjiekkälä «both»,
ékki, êkkjièkki «two»
Uzb. ikki

ê.kkitâ «two pièces, two», ekkitädän (abl. part.) «to both of them»; lit. Uzb
ikkita

tkkoiwjièkkouv) «both of them», ékkoyiii «they both»;. lit. Uzb. ikkâvo

ânâjênâjinâ «aunt; mother; mother-in-law»
éndiliéndi «now»; lit. Uzb. endi
erkek «man; masculine», erkek tana «bull-calf»; lit. Uzb. erkäk
Irtämätän «in the morning, early in the morning, at dawn», And. ertämätän,
Fary. ertämertän (ÖzbChSL. 95), lit. Uzb. ertäläb; Kirg. erten menen
esik «gâte», ât^esik «a gâte for the horses»
baja qïl- «to carry out, to fulfil», hic kim muni bajn qilalmäs^ekän «nobody
can carry it out»; lit. Uzb. bäjär
bahanä «pretext, excuse», bahanä tawadï «he makes a pretext»; lit. Uzb.
bahânâ; < TaJ. bahâna
bayayïjbayagi «the former, recent, the mentioned», bayayï k'ämpirdikidä «in
the house of the mentioned old woman»; lit. Uzb. bâyagi
bagïr- «to call, to invite», baqïrmastan (negative gerund.); lit. Uzb. caqir
balajbälä «misfortune, affliction, blow of fate», hic bälä «nothing», btr bald
«somethin»; lit. Uzb. bald, < Ar. bald' (Räs. 59b)
bâlajbalâ «child», bïz )èlim bâllamïz «we are orphans», plur. bâlla
banda «person», erkek bandasï «maie person»; lit. Uzb. bändä «servent of God.
créature», < Pers. bändä
bârj-war «to be, to exist», bär^ekäni, gayhardan üy i _ via г _ e kän «lie has a
house of precious stones»
bâr-lbar- «to go», bârâyât'ip «while wandering»
barï «ail, whole», su gâptïr] barïnï «this whole speech»
bâslbas «head», in acc. frequently redupl. bàssïnï, bâssïnï juwub^bow^.otïrsa
«as he is sitting there and washing his head»; bâsïya «in the direction,
towards»

basqa : basqa yaqqa «somewhere eise»

bàslâ-jbasla- «to start», yol bâslâpti «he started»
bâslan- »to be started», ana toy bâslandï «thus the wedding started»
becara «poor, unfortunate»; lit. Uzb. becârâ, < Pers. bïcare
bêfizâ «outsider, stranger», < Pers. bïcizha (?)
bèkerge «uselessly, needlessly»; Kzk. bekerge, Kkp. biykarya; lit. Uzb. bekàrgâ,
< TaJ. bekâr
bèmaral «calmly, in a comfortable way, freely»; lit. Uzb. bemalâl, < TaJ.
bemalâl

ber- «to give», tawub^_bériïj!» please, find it for me!», bêrês! «give it to me!»
bil- : bilmädim «I do not know»

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FÏIOM QARABAU 183

bildir- «to let sy know», bildirmey yürewer

bïr «one» 1) birini-birini «one and the other
3) bïr üözi «he himself, alone», Task. b
cakes (pies) or so», 5) bittä (< bir-tä) «one
one thing», 6) billä « bir-lä) «together»
with his friend»; lit. Uzb. birgäliktä
birou(w) «somebody, a somebody», basqa biro
of somebody eise»; lit. Uzb. biräw
biz: gen. biznirj/bizzir)
boyicä «along, by the side of»
boyïn\boynï\ dàryànïr\ boynïda »along the
bol- «to be», bopti «it was, it became» (im
partie.: boyan, böyan, bolyan-, bolmayan.
ekän «it is impossible to enter»
bosat- «to free, to release»
bu «tliis», acc. bunï/munï, dat. buya
bütünlpütün «all, the whole», Kkp. pütin
caq «gay, satisfied», lit. Uzb. cây
callcàl «old man», lit. Uzb. câl; compare: K
candan «much, quite», mennen candan ci
lit. Uzb. candan «so much, that so . . ., that», < Pers. cändan
cap-jcâp- «to strike down», càp källäsinil «eut his head!», lit. Uzb. cäp- «to
eut into pieces»
cèkâjcèke «edge», lit. Uzb. сек «border, edge of sg»
celpek «girdle-cake», acc. celpekti
ciy-fciq- «to go out», cïyïS-/cïqïs- «to go out together»; gerund, cïyïp, part.
cïqqan; lit. Uzb. ciq
cïyaz- «to take out, to free», Kzk. Kkp. ëïyar-, Kirg. cïyar-; lit. Uzb. ciqar
cïmïldïq «(bed) curtain» (at weddings, the corner of the room, where the newly
weds spend the night, is covered by this curtain), Barlas qïslaq, Mitan
cïmïldïy (ÖzbChSL. 301), Kzk. Kkp. sïmïldïq, Nog. sïmïldïq, Kaz. cïbïl
dïq, Bsk. sïmïldïq-, lit. Uzb. gösanga
ciz- «to draw a line», gerund. cizïpjcizzîp, part, cizyan; lit. Uzb. ciz
cüz- «to swim», Char, yüz- (ÖzbChSL. 137), Kirg. süz-, Kzk. Kkp. züz-; lit.
Uzb. sùz-lyûz
]ala- «to Иск, to keep licking», Kzk. Kkp. zala-, Kirg. ]ala-; lit. Uzb. yalu
Jallat «body-guard, soldier», lit. Uzb. yillâd «executor», -< Ar. galläd
jamanlyaman «bad», Kirg. Jaman, Kzk. Kkp. zaman, lit. Uzb. yâmân
fariyaqlyarjyaq «nut», üydä kâttà jarp/ayi war^ekän «in the house he has a big
nut-tree»; Kirg. Japgaq, Kzk. zarjyaq-, lit. Uzb. yânyâq
jarïqlyarïq «light, brightness», aydïrj farïyï^man «by moonlight»;Kzk. Kkp.
zarïq, Kirg. Jarïq; lit. Uzb. yâruy

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 184 É. üobos

fasaul «horseman, re
lau- «to close, to lo
Kzk. Kkp. zab-(zaw
fawaplfâwâp «answ
fèsir «widow», Kzk
fetim «orphan», Kz
(Räs. 199a)
fini tur- «to keep s
fönät-jyönät-, yöne
Uzb. fönät
fudajfidaffä «very, extremely», Task. füdä, lit. Uzb. fuda, < Pers. fudä
fuw-jfuwup, fuuiïp) «to wash», bâëïnïjuwuw^.otïryan ekän «he was sitting and
washing his head (hair); Kzk. zu- (zuu)ïp), Kirg. fû-, Kkp. zuwï-; lit.
Uzb. yuw
fügür- «to rnn, to rush»; Kzk. zügir-, Kirg. fügür-, Kkp. züwür-\ lit. Uzb.
yügür
für-\yür-\yir- «to go», üydä yürädi\yür «he is at home», imp. S. 2. für! (also in
Taskent!), pl. 2. yirirj!; gerund.: уйггв, partie, yürgän
dâd «cry, complaint, moans», dâd de- «to lament»; lit. Uzb. dâd, <! Pers. dâd
dânâ «clever, sharp-minded, wise», lit. Uzb. dânâ, < Pers. däna
dànâlik{gi) «cleverness, wisdom», lit. Uzb. dànâlilc
darjïr^durjur «with much noise» (actuallv clattering with a hand-drum),
toylar darfir^jlui(ur ötäyapü «the wedding is taking place through merrv
making»
dar «gallows», dar y a as- «to hang»; lit. Uzb. dâr <! Pers. dar
darhal «at once, immediately», lit. Uzb. darhâl, < Taj. darhâl
dàryâ «river», dat. dàryàya; lit. Uzb. daryâ, < Pers. daryä
dauruq sal- «to notify the public, to proclaim», lit. Uzb. far sâl
däräk (gi) «news, knowledge», dimdäräk «disappeared without leaving a trace,
any news of him», lit. Uzb. däräk, << Taj. darak
därrouw «at once, immediately, promptly», lit. Uzb. darrâu)
dé-lde- «to say, to tell», gerund. dép, partie, degän, dègen; dégânûcâ «while he
is telling»
diuoar\dèwar «wall», токкат déwardan tikïp «built of a strong wall»; lit. Uzb.
dewàr, < Taj. dewâr
duwduw: duwduw gdp «gossip, about which everybody speaks»
-yu «well, but, surely», ortayïm qolya tûSïptï^yu! »surely, my friend has been
caught!», lit. Uzb.-б/г«
gauhar «precious stone», gauhar ily «a house of precious stones», lit. Üzb.
gawhar < Pers. gauhar (Räs. 125 b)
gâp/gâp «word, speech», acc. gâptï, menirj gànima «on my word», Ъипщ g à ni

Acta Orient. Hung. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE FR0M QARABAU 185

türi_kelädi «he is right»; gäp-söz (paired

ilcûn «as he discredited his daughtery»
göristan »tomb; cemetery» <C Pers. gürästan
yayaqqa «where?; to where», lit. Uzb. qayâq
yayaqtan «from where», yayaqtan tawus k
lit. Uzb. qayâqtan
Xayïqlqayïq «boat», lit. Uzb. qayiq
%alta\qalta «satchel, haversack», lit. Uzb.
yarïndas «brother, sister», lit. Uzb. qarind
yïzlqïz «girl, daughter», асе. yïzzïl yïzdï, gen.
yuda «God», lit. Uzb. yudâ, < Pers. hudäy
yuwan- «to be happy», yuwanawérirfi «be
hayal «woman», ékki hayaldïr) kiyimini kiyïp
Kzk. âyel, Kkp. hayal, Kirg. ayal; lit. U
hayda-\häydä-jayda- «to chase, to hunt»;
hayda
haqqäni «real, true», lit. Uzb. haqîqiy
halimgöcägi «tili now», halimgocägi sular ya
they did not died»
hamma «all, the whole», lit. Uzb. hamrna
hararn «prohibited», haram hol- «it is prohibited»; «to become wanton», < Ar.
haräm
härnj-äm, -a?n,-yäm «also», sen._häm «you also», -< Pers. kam
(h)essasïda «as a conséquence of sg»
hic I. negative particule: hic yerdâ «nowhere», hic bir yaqqa «nowhere», II.
«not at ail»: hic izlep taviup bolmàydï «it cannot be found at ail»; lit.
Uzb. hec, < Pers. hig (Ras. 159b)
hima «sign, indication», hirna qïl- «to mark», lit. Uzb. imâ
hozür «pardon me (apology)», qïyan islärigä hozür sorap «apologizing for what
he had done»; lit. Uzb. uzr, < Ar. 'udr
hü]irejhü]rej]üdä «guard-room», << Ar. hujra{t)
ïrza bol- «satisfied (to be), to consent»; Kzk. razïjrïza, Kkp. razï, Kirg.
ïrdzï, lit. Uzb. râzi, <T Ar. rädi{n)
ïssïqâmat qïl- «to live, to dwell», lit. Uzb. istiqâmat qil-, < Ar. istiqäma(t)
ïsta- «to take, to keep, to hold», qolya^Jstap «he takes it to his hands»; Kzk.
Kkp. usta-; lit. Uzb. u-sla
ie «interior, inside of sg», ic^auruyurn ban I have pains inside», icidâ «inside
sg, in sg»
ijâdat «request, permission», rjâdat soraydï «he requests permission»; lit. Uzb.
ifâzat, <i TaJ. i)âzat
indemey tur- «to keep quiet, he does not speak»
is: endi nim^is qïlïs keräk ? «and what to do now?»

Acta Orient. Hung. XXVII. 1 (73.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 186 к. DOBOS

islet- «to use, to app

izlä- «to seek«, izläs «search»
izwas «carriage», izwasqa sal- «to sit sv in a coach, carriage«
yaysïjjaysï «good»
yalyan gàpïr- «to teil lies»
yaijVis- «to miss, to make a mistake», süöttä yarjlïsïppïz «here we misse
yasal- «it is made of», yaysï bir yasalyan fâmïya «to his well made hous
yat- I. «to lie», II. as a helping verb, for expressing a durable action: yaë
yatlr «he lives»
yerjjer «place; land», boyan ]êri_ivar^eTcân «she bad alreadv been engage
y et- «to reach»
yetJciz- (causative)
yigit «young man, lad», acc. yigitti, gen. yigittijyigitnir], dat. yigitke
yir-fyer-jpr- I. «to send», II. as a helping verb: asïp jiräiOerirj! «just han
me!», haydap yèrdï «he chased, droved him away»; Kzk. Kkp.
ziber-, Kirg. pber-, lit. Uzb. yubâr
yoq/foq «no, not»
yoqal-jyoyal- «to be lost, to disappear»
yollfol «way», yolya cïy- «to send off»
qac/yac- «to run away»
qayt-\yayt- «to go away; to return»
qaylïq(yï) «bride»; Kzk. qalïndïq, Kkp. qalïnlïq
qal- «to remain», gerund. qâplqâlîp, bittä gâp qâptî «I forgot one thing», ki
qaw^edim «I went in»; partie, qayan
qamal- «to shut oneself in; to be locked»
qanlyan «khan», gen. y/mdhj, dat. qanya
qanajyaria «where ? where is he ? ; corne on», qana ayt! «corne on, speak/»
qandey\yandey «what? what kind?»
qara- «to look», gerund. qarap (dat.) «towards, in the direction», Hindista
tarapgä qarap «towards India», partie, qarayan
qawar/yawar «news; report», qawar ber- «to give information»; Kzk. Kk
yabar, Kirg. qabar, lit. Uzb. yabar, < Ar. habar
qawurïstan]yawurïstan «cemetery», acc. yawurïstandï, dat. qawurïetanya; l
Uzb. qabristân -< Ar. qabr -f Pers. istan
qïdïr- «to go as a guest»
qïyàmatlïy «eternal, as long as one lives», < Ar. qïydma(t) «résurrection»
qïl- «to make, to do», gerund. qïlîpjqîp, -yïp, partie, qïyan
qïzqïr-lqïyqïr- «to shout, to shriek», Kkp. qïsqïr-, Kirg. qïyqïr
q°y-\X°y- «to put, to place», ât qoy- «to name», icim yoyadï «the pain in my s
mach is over (has gone)
(fol «hand», qolya tüs- «to fall into sy's hands», üöz qolu^man «with his ow
hands»

Acta Orient. Hung. XXVII. 1073.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE i'ROM (JA RA В A U 187

qoslxos «all right», < Pers. yos

qos- «to join, to link, to fasten to»
qun\ yun^töläs «bloodfeud, revenge», < Pers. y un «blood»
quryur »nicely, superbly» (pejor.)
qursand bol- «to be happy», lit. Uzb. yursand, < Pers. yorsänd
qutultur- «to free, to release», lit. Uzb. qutultir
källä «head, skull», << Pers. källä
kämpir «old vornan», k'ämpirdin köylägini «the old woman's dress», < Pers.
kam-pir (Räs. 251a)
kec «late», kec bol- «it is getting late», kec qal- «to be late», kec qâsalarïrj «if
night was descending on you»
keyin «then; after sg.», кгк yacqané^kêyin «after the deer had run away»
kel- «to со me», partie, kêlgén, кедещ kèlè^jmè «whether he со mes», kelmekci
«who wants to come»
kelincek «bride»
ket- «to go», keptï < ketïptï «he went» (imperfect tense), kétéwèrsin «let him
go», ketäyätkän yigitti «that lad who had just gone», menge tâSlàp kètês
«you leave it with me»
kiy- «to put on (a dress)», partie, kiygen
kiygiz- «to dress, to put a dress on sy»
kiy im «dress, clothing», acc. kiyimdi
кгк «wild animal; deer», Alt. Tel. Sor kik (Radi. Vers. II. 1339), Kirg. kiyik;
Osm. geyik
kir- «to enter; to complété, to turn (an age)», toymnya kirgän âtam «my 90
years old father»
kirgiz- «to let sy in», kirgizmesten «without letting him in»
k'on-\kôn- «to consent», lit. Uzb. kön
kör- «to see», теп и yïzdï k'ördim »I saw this girl»; körin- (pass.) «it seems»
körset- «to show», partie, kôrsétkèn
köt: jariyaqtïr) kötidä «at the foot of the nut-tree»
köter-lk'ötär- «to raise, to take»; köteril- (pass.)
küy- «to suffer», buya^jyam küydlm «I suffered from it»
küyou(w) «groom; the younger sister's husband», acc. küyoudi
mahall «time, moment», <C Ar. mahall
makkam «strong, firm»; Kkp. bekkem, Kirg. bekem; lit. Uzb. mxihkam, < Taj.
mahkam

mama^zandaqa «chatterbox; who knows too much», lit. Uzb. mahmadäna

maslaat «advice; Council», maslaat qïl- «to confer, to take counsel»; Kzk.
mäslihat, Kkp. mäslähät; lit. Uzb. maslahat, <C Taj. maslihat
men: bu meni qïzïm «this is my daughter», abl. inenden\inennen
minän, -man, -mân, -män; bilan «with», ëunum^minânjëunïr] bilan «with this»,
ortayï^jman «with his friend», urâmâl^mân «with a shawl»

Acta Orient. Hnng. XXVII. 1973.

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 188 É. DOBOS

nâtànïs «unknown»
niêt- «without doing sg., to do nothing», niétmestan «without doing anythin
nima\nimä\neme\minä «what, what kind», endi nima^yïlamïz ? «and w
to do now ? » ; Kirg. emne, emine
oy «idea, notion», oyya kel- «it occurs to him»
oyprimè «stränge, odd», < ?
oqu-\o%u- «to read»
ombarawar «ten times»

ora- «to cover, to wrap», lit. Uzb. ôra

orïn : üözirjizdirj onnïrfiya «in place pf yourself»
ortaq (yï) «friend», ortaq bol- «to make friends»; lit. Uzb. ortâq
öl- -«to die», üölämän «I shall die», ûolïp kettïjolûp qaldî «he died», âtam ölmeh
«my father is dying»
olik (gi) «dead body»
öltir- «to kill»

öt- «to pass; time is getting on», toylar ôtâyâptï «the wedding is going on»
öttä\üöttä «there», lit. Uzb. и yerdä
özlüöz «himself», уагтщ üözi «the khan himself»
palan «something, a certain», palan yer «a certain place», < Ar. fulän
palancïjpalanca «somebody, a certain person», palancanikkä «to someone's»
p'àlitika «politics; trick», p'àlitika islet- «to manoeuvre», < Or. политика
porma «shape, form», < Or. форма
saglasna bol- «to consent», < Or. согласно
sal- «to place, to put (down), to lay (down)»; lit. Uzb. sâl
sapsem «not at ail», bularnï säpsem tawüp bolmâydï «they cannot be found
at ail», < Or. совсем
sawap «fear of God» (religious term)
sûjni «sister, younger sister», sirjnimdi «my younger sister»; Kzk. Kkp. sirßi,
Kirg. sirjdi; lit. Uzb. singil
sâyïq (yï) «caretaker of a cemetery». acc. sâyïqtï, < Ar. saiq
söttäjsüöttä «here, on this place», lit. Uzb. su yerdä
su: dat. surja/suya
suyaqqajsoyaqqa «there»
■ml : sul^ücün «this is why»
suytlp «so, thus», Qïrq suytüp, lit. Uzb. sunday etib
sunaqalsunday «such, such kind»
tayalla- «to préparé, to make ready», lit. Uzb. tayyârlâ
tàm «liouse; home»; Task. üy, Kkp. tamjüy, Kzk. ilyltam; lit. Uzb. tâm «roof»
tana «calf»; lit. Uzb. buzâq
tau- (tawiip, tawïp\ tawadî) «to find», tawüp bolmâydï «it cannot be found»;
Kzk. Kkp. Kirg. tab-; lit. Uzb. tâp
taus- «to meet», yïz_rnan tausïpsïz «you will meet the girl»; lit. Uzb. tâpis

Acta Orient. Ilung. XXVII. 1973

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms
 A TALE EROM QARABAU 189

tez: tezdä «rapidly, speedily», tez qilïp «witho

tilou(w) «desire», Kzk. Kkp. Kirg. tilek, Task. t
tiri «lively, healthy», tuptiri «he is perfectly
tirü, lit. Uzb. tiriq
tölkä «only», -< Or. только
tuymat «gossipü rumour», lit. Uzb. tuhmat, -< P
tur- «to stand», gerund. turup\turïp\ dâd d
ШгЦШга «correct; right; straight», toppa tûra «c
ekän «you really tell the truth»; Kzk. tûra, K
tuWrï); lit. Uzb. toyri
ucra-, ucras- «to meet», partie, ucrayan, ucra
ul «boy; son», ulup barma% «do you have a s
ul, ûl (ÖzbChSL. 355) Kirg. ul, Kkp. ul, Kkz
oyil
urâmâl «shawl, kerchief», lit. Uzb. româl, •< Pers. roman
üy- «to gather, to collect», Kzk. Kkp. zïy-, Kirg. )ïy-\ lit. Uzb. yiy-', uyum
«pile, stack»
üstüwaS «dress, clothing», lit. Uzb. ûst-bâs
wâyima «fright, horror, panic», lit. Uzb. wahima, << Ar. wahm

Acta Orient. Пипу. XXVII. 1973

This content downloaded from

131.194.11.28 on Thu, 15 Feb 2024 01:38:16 +00:00
All use subject to https://about.jstor.org/terms