Kazan Federal University, Leo Tolstoy Institute of Philology and Intercultural Communication
Kazan Federal University, Leo Tolstoy Institute of Philology and Intercultural Communication Moscow State University
Kazan Federal University, Leo Tolstoy Institute of Philology and Intercultural Communication Abstract
Incantations to whichmagical power is attributed are an ancient genre of the literary word, they comprehend the historical linguistic features of the people. The texts of the incantationsare consideredas an object of linguistic research; phonetic, morphological, lexical features of the words used in the texts of incantations are described. The use of the comparative historical method, the methods of structural- morphological, contextual and historical-etymological analyses contribute to the achievement of the objective of the research. It has been revealed that at the phonetic and grammatical levels the features inherent in the ancient Turkic literary tradition are preserved. Thematic groups of words, figurative and expressive means, historical and genetic layers of the lexicon of Tatar incantations have been determined. The texts mainly contain the thematic groups of nouns, verbs and numerals. Among the most commonly used designations for the names of parts of human body, animals, birds, the names of plants. It has been revealed that the incantations are closely connected with the customs of the people, they are important components of the spiritual culture of the Tatar people. In modern linguistics, the texts of incantations“им-том”are an object of study of various linguistic areas.
Key Words and Phrases: the Tatar language; incantations; phonetics, morphology, vocabulary Introduction
The incantations «им-том» are the ancient unique works of spiritual culture of the Tatar people, which contain a pragmatic attitude - to influence nature, person via words. “Incantation is a verbal formula that, according to superstitious ideas, has a magical power” [1]. Many researchers of different peoples believe that the magical power is contained in the very texts, individual scholars attribute it to the supernatural magical forces of people who practice incantations. From the variety of existing definitions of the genre «им-том» we have synthesized a general explanation, incantation is an organized verbal formula capable of producing the expected results.
Materials and Methods
Thesolution of the research problems and, consequently, the attainmentof the object of the investigationare furthered by the application of several complementary methods for analyzing various aspects of such complex subject of study as folklore text: comparative-historical, methods of structural- morphological, contextual and historical-etymological analyses. The main methods of work are the hypothetical-inductive method within the framework of the system-functional approach. The object of our study are the samples of the texts of incantations on the work of M. I. Akhmetzyanov “Татар халкының борынгы ырым-арбаулары һəм төрле фалнамəлəре” [2].
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Results
The original texts of incantations store rich linguistic material, as well as multi-aspect information of social, psychological, historical, ethical nature [3]. Owing to their practical orientation, they are closely related to the customs and traditions of the people. [5]. They comprehend the information about the old way of life of the Tatar people, important aspects of their life. The power of magic of spells extends to household work, interpersonal relations. Requests, wishes related to life, expressions of gratitude to the gods or spirits, moral values of the community are the main themes. Incantations refer to the pagan beliefs of the Tatars, in spite of the fact that the very beliefs were superseded, their elements now occupy a peculiar place among the other oral folk arts. It should be noted that the representatives of the Muslim cult are also involved in this sphere, which is the specificity of Tatar Islam. [6]. Thus, many spells begin with the sentence Бисмилла әр-рахман әр-рәхим! [2: 63].The extracts from prayers are also used. For example, the prayer “Иман кəлимəсе”:Лә иллаһи иллаллаһи Мөхәммәд рәсүл Аллаһи Салиулла галәйһиссәләлам берлә мин ачтым! [2: 57], or the prayer “Аят Әл-көрси”: Бихак һазә әс-сирател- мөстәкыйм, сирател-дин ән-нигъмәт галәйһим гайре әл-мәгъзүб.[2: 60].
Incantations as one of the genres of folklore have been existing in every nation. They are also widespread among the Bashkirs, the Chuvashes, the Azerbaijanis, the Kirghiz and other Turkic peoples, they have not lost their significance, they have been used by various layers of the population to this day, as evidenced by the samples collected and published during the expeditions to the places of residence of the Tatars[2]; 4];[7]; [8]; [9].In linguistic terms, the texts of Tatar incantations have been monographically studied by R. Gilmetdinova [4].
There are different classifications of Tatar incantations [2: 34-37], the classification of M. Kh. Bakirov, subdivided into three groups, is generally recognized, proceeding from pragmatic goals:
1. The incantations, intended for curing people, animals. For example, for the deseases such as сары′jaundice′, арпа′sty′, чуан′furuncules′, бусер′hermia′,forthe evil eye, for jinx. The incantation for sty: (Фәләнгә) арпачыккан.Минаныңшуларпасынимлим. Бер, ике, өч, дүрт, биш, алты, җиде, сигез,тугыз.[10: 286-287];
2. Household incantations that bring good, rise, connected with cattle-breeding, bee-keeping, and soon. For example, Шыганчыбыгыныц (аюкамыры) тамырынкайчандакайчанкорташапбетерсә,
шулчактабусарыкныңколактөбенашапбетерсен![10: 360].
3. The incantations that change interpersonal relations (break a hex spell orbedevil). For example, Еланбеләнбакататубулганда, (Буфәләннәр)шундататубулсын. Мәче белән тычкан тату булганда, (Бу фәләннәр) шунда тату булсын. [10: 372].
As you can see from the examples, the content of the texts consists of the alleged actions and movements of thecharacters, provided that the tasks that are difficult to fulfill are performed. The samples are evidence of the skillfulness of the authors that incantation skill was developed among the Tatar population. The text of the incantastions reflects the adherence to the traditions of the written literary language, the desire to develop and observe a special exquisite ritual language.
The analysis of phonetic peculiarities of the vocabulary of incantations has shown that they mirror the features of the ancient Turkic literary tradition [13]. Traditional and new vowels in the words of incantations can function in parallel: бән ~ мин – лит. мин′я′Бу бәнем телем алтын йозактыр, вәһәм бу
минем телем көмеш ачкычдыр!′Этот мой язык, как золотой замок, и этот мой язык – как серебряный ключ′(This my tongue is like a golden lock, and this my tongue is like a silver key)[2: 21]. The following ancient Turkic literary traditions are preserved in the phonetic form:
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The preservation of the ancient Turkic *д: бәнliteraryмин′я′:Бу бәнем телем – булат кылычдыр! Бу бәнем
телем алтын йозактыр ′Этот мой язык – как каменный меч! Этот мой язык - как золотой замок!′(This my tongue is like a stone sword! This my tongue is like a golden lock!)[2: 21];
The preservation of the ancient Turkic *о:токуз literaryтугыз′девять′: Ике укыб, йа ун укыб, йа токуз
мәртәбә укыб өрмәк кирәк ′два раза прочитав, или десять раз прочитав, или девять раз прочитав надо подуть′(having readtwice, having read or ten times, or having read nine timesit is necessary to blow)[2: 59]. Labial concord is preserved: булсун – literary булсын ′пусть будет′, төрлүк – лит. төрле ′разный′: Йитмеш йите төрлүк пирләрүн, вәһәм дийүвләр, вәһәм шайтанлар вәһәм ник төрлүк нәрсәләр булсун. ′Пусть будут семьдесят семь разных пери, и шайтаны, и черти и другие злые духи′(Let there be seventy- seven different peris, and Shaytans, and devils and other evil spirits) [2: 22].
On the whole, the traditional archaic spelling in inlaut and auslaut is survived-γ:атлыг – lit. атлы ′название′(name), олуг – lit. олы ′великий′(great):Ул Укуйан атлыг олуг диңгезнең уртасында ак утрау йатыр. ′В этом великом море по названию Укуйан в середине лежит белый остров.′(In this great sea by the name of Ukuyan in the middle there lies a white island)[2: 24]; сыгыр – lit.сыер ′корова′(cow):Ак сыгыр ак бозавы артындин ничүк утлай йөридер, бу фәлән минем артымдин шулай утлай йөрсен, гомере үткәнчә айырылмасун.′Также как и белая корова посется за своим белым буренком, пусть и этот некто также ходит за мной, и никогда не разлучится со мной.′(Just like a white cow followsits white calf, let it be this one also follows me, and will never part with me)[2: 44].As F.S.Nurieva argues, the use of auslaut -γand -g is observed in the language of the monuments of the period of the Golden Horde, that is, the traditional archaic spelling is survived [14; 14].
The traditional archaic spelling of the words is preserved: алт – litал ′перед′(before),алтун– lit. алтын ′золото′(gold),сач -lit. чәч ′волосы′(hair):Алтыңыздагы кара таш сикереб тау башындин түбән йиргә төшеб. ′Черный камень перед Вами проскочив из вершины горы упав вниз на землю′(The black stone slipping down before you from the top of the mountain fell down to the ground)[2: 41]; сачы – чәче ′волос′(hair):
Саче көмеш теше алтун.′Волосы – серебряные, зубы – золотые′(Hair - silver, teeth - gold)[2: 40] and others. There is a devoicing in the interval position: тырнакы – lit. тырнагы ′ноготь′; йите – lit. җиде ′семь′:Йите диңгез артында кара козгын бар, борны көмеш, тырнакы алтун! ′За семь морей есть черный ворон, нос – серебряный, ногти – золотые!′(The other side of the seven seas there is a black raven, a nose is silver, nails are golden!);Йите диңгез артында кара башлы йылан бар!ʹЗа семь морей есть змея с черной головой.′(The other side of the seven seas there is a snake with a black head) [2: 39] andothers.
The morphological structure of the words of incantations is close to the modern literary language, but there are certain features related to the preservation of the Turkic literary tradition.[21].
In the declension of nouns, Tatar incantations basically preserved the modern literary form, only the suffix -дин, characteristic of the Karakhanid-Uygur tradition, is used in the original case. Compare:Ул
козгынны кеше бозып, бозу алса, бу кешене ул чакта бозсын!′Если этого ворона человек заколдует, и сможет заколдовать, пусть этого человека тоже заколдует.′(If this raven man bewitches, and be able to spell, let this man be enchanted too)[2: 25];Ивдин ивгә йөрермен, ишекдин чыгып төз капкаларга керермен. ′Буду ходить из дома в дом, выйду из двери и зайду через крепкие ворота.′(I will walk from house to house, I will go out through the door and I will comein through the strong gate)[2: 24].
In the texts of conspiracies, the following ancient forms of affixes are preserved.
The imperative mood of the second person singular is formed with the affixes-гыл/-гел. For example:алгыл -lit. ал ′возьми′, укыгыйл – lit. укы ′читай′:Әгәр миһербан кыйлыйын дисәң, түрт таш алгыл!′Если
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хочешь сделать доброе дело, возьми четыре камня.′(If you want to do a good deed, take four stones)[2: 64], Түрт мәртәбәукыгыйл. ′Четыре раза прочти.′(Read four times) [2: 64]andothers.
In the texts there are the affixes -айын /-әйенof the first person singular of optative mood. Forexample, Әгәр мәхәббәт, миһербан кыйлайын дисәң.′Если хочешь восстановить любовь, его милость.′(If you want to renew love, his mercy)[2: 64].
In the participles of the present tense the archaic form -гучы/-гүчеis used. Белгүчесән–lit. белүче′знающий′(knowing), күргүчесән– lit. күрүче′видяший′”(seer): И бар ходайа, инандум берсенә вә барсына мөтәфәрридсен. Шәрикдән мәнзиләсен белгүчесән вәкүргүчесән. ′О мой Бог, я уверовал ты без сомнения всевидящий и всезнающий′(Oh my God, I believe you are without a doubt all-seeing and all- knowing)[2: 18].The indicated ancient forms function in the language of the written monuments of the period of the Golden Horde as well [17].
The ancient Turkic postpositionберлә – lit.белән′с′is used in the texts: Йитмеш төрлү шартына йитмеш йите төрлүк тел берлә, шуның һәр йозакыга ватурга йитмеш йити төрлүк бисәкне, шул богауларны олугларга кушык вәһәм адәм сөте берләҗадулаган богаулар булсун. [2:
23].TheconnectivewordsfromArabicвә, һәм ′и′(and)areactive.The conjunctionвәin the texts is used with the conjunction һәм,andin some instances is used separately.For example,вә дәхи инандым барча пәйгамбәрләреңәвәһәм фәрештәләреңә, вәһәм китапларыңа. ′Истинно верю всем твоим пророкам, и всем твоим ангелам, и всем твоим книгам.′(I truly believe all your prophets, and all your angels, and all your books)[2: 18-19] andothers. Repetitions form a chain of reiterative elements containing enumerations. It turns out that the significant vocabulary (nouns, adjectives, adverbs) in the analyzed texts shows the inner aspirations of people for changing interpersonal relationships. In the texts we find the names of persons practicing the incantations and the attributes of bedeviling:имче,томчы,курәзәче, багучы, сихерче ′занимающийся порчей′ (who practices spells), ырымчы 'чародей'(enchanter), өшкеруче 'знахарь, целитель'(witch-doctor, healer). For example, the usage of имче in the incantation for junx: Җирдән килсән – җиргә кит, судан килсәң – суга кит; минем кулым тугел, имчеләр, корткалар, карыйлар кулы,Гайшә- Фатыйма кулы. Тфу! Тфу! [11: 346].
The lexemes from the names of the parts of the human body are fixedбаш 'голова'(head),колак 'ухо'(ear), тел 'язык'(tongue),теш'зуб'(tooth), күз 'глаз'(eye), йөрәк 'сердце'(heart), бавыр 'печень'(liver), кул 'рука'(hand),җан 'душа'(soul), аяк′нога'(foot)and others: Багладым башыны, миндин үзгәгә әйләнмәсүн. / Багладум ике күзене, миндин үзгәгә карамасун / Багладум ике колакыны, миндин үзгәгә сүзене таңламасун / Багладум телене, миндин үзгәгә сузләмәсен. [9: 107];
The names of animals and birds are often used in the texts of incantations for consternation, bedeviling, jinx: төлке ′лиса′(fox), үрдәк′утка′(duck), елан ′змея′(snake)арыслан ′лев′(lion), аю ′медведь′(bear), коңгыз ′бобер′(beaver)and others: Олы Идел, Олы Идел эчендә олы кимә, олы кимә эсендә кече кимә эчендә кече үрдәк, кече үрдәк эчендә алтын йомырка. [2: 24].
The lexemes from the terms denoting kinship are used in the utterances of incantations ата 'отец'(father), ана 'мать'(mother),угыл ′сын′(son), хатын ′жена′(wife), кыз′девушка′(grandfather) and others: Адәм углы
йите кат йирне качан ук берлә атыйб үткәрсә, тимер миңа анда үтсен!Адәм углы йите кат күкне качан ук берлә атыйб үткәрсә, тимер миңа анда үтсен! [2: 27].
The ancient Turkic verbs are mainly used in the texts of incantations: бозар ′испортит′(spoil), алыр′возмет′(take), китәр ′уйдет′(leave), торыр ′стоит′(stand), килер ′придет′(come), йөрер ′ходит′(go). For example, Йитмеш йите кат күк өстендә аҗдарһа йылан торыр!′За семьдесят семь пластов над небом стоит змея-дракон.′(Over seventy-seven layers above the sky is a dragon snake ) [2: 19].
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The following numbers are used from the numerals: ике ′два′(two), биш ′пять′(five), җиде ′семь′(seven), дүрт ′четыре′(four), тугыз ′девять′(nine), утыз ′тридцать′(thirty), җитмеш ′семьдесять′(seventy). Forexample, Йитмеш ике төрлүк милләт. ′Семьдесять две разных национальностей.(Seventy two different nationalities)[2: 45]; Ул ак имәннең йитмеш йите тамырлары бар. ʹУ этого белого дуба есть семьдесятьсемь корня.′(This white oak has seventy-seven roots) [2: 23].
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Discussion
Intermsoflinguistics, ofinterestarethelexical features of the Tatar incantations .The incantations are built according to the principle of situational comparison. For example, Ак болыт кырыенда ак тәкә / Күк болыт кырыенда күк тәкә, / Кара болыт кырыеда кара тәкә. ′Белый баран рядом с белыми облаками /Небесный баран рядом с синими облаками / Черный баран рядом с черными облаками.′(White sheep next to white clouds / Heavenly sheep next to blue clouds / Black sheep next to black clouds )[2: 66].
The following rather typical stylistic device in the analyzed texts is epithet. In the studied texts of incantations the epithet алтын ′золотой′(golden) prevails, which is explained by communicative pragmatic aim of this genre: Алтын баганада алтын карчыга′На золотом столбе золотой ястреб′(On the golden pillar there is the golden hawk ) [2: 34]; Алтын тау! Алтын тауда – алтын өй. ′Золотая гора. На золотой горе - золотой дом.′(The Golden Mountain. On the golden mountain there is the golden house) [2: 34] andsoon.
The simple epithets are mainly expressed by qualitative adjecvtives: сары күз′желтые глаза′(yellow eyes): Зәңгәр күздән, кара күздән, сары күздән! ′Из голубых глаз, из черных глаз, из желтых глаз.′(From blue eyes, from black eyes, from yellow eyes)[2: 29]. Compound epithets consist of two components:көмеш тешле ′с серебряными зубами′, саче алтын ′волосы золотые′ (golden hair):Йите диңгез артында күшекдә бер кыз бар. Көмеш тешле, саче алтын.′Во дворце за семь морей есть одна девочка. С себряными зубами, с золотыми волосами.′(Thereisonegirlinthepalacetheothersideofthe seven seas. With her teeth gray, with her hair golden)[2: 25].
The investigated incantations are also rich in hyperbolas. The most typical exaggerations are connected with the quantity of conditions and time period for the realization of the mentiond actions:Күктән килгән кап-кара болытны качан бу адәм углы кулы берлә тотып туктатса. ′Когда этот человек своими руками остановит плывущих на небе черные-пречерные облака′(When this person with his own hands stops the black- very,very black clouds floating in the sky)[2: 52].A hyperbolical situation in the incantations may include two or more exeggarated conditions: Йите кат йирнең астында йитмеш йите төрлүк алтын сарай