Kalmyk proverbs and sayings with translation. Kalmyk proverbs and sayings with translation Kalmyk proverbs about the native language
Kalmyks- Western Mongolian (Oirat) people living mainly in the Republic of Kalmykia - the subject Russian Federation. They speak Kalmyk and Russian. The Kalmyk language belongs to the Mongolian family of languages and has two dialects - Derbet and Torgut, between which there are no significant differences. They are descendants of the Oirat tribes that migrated at the end of the XVI - early XVII centuries from Central Asia to the Lower Volga and the Northern Caspian. Ancestors of the Kalmyks: Dzhungars.
The number of Kalmyks in Russia is about 185 thousand people, there are also small diasporas abroad. The main religion of believing Kalmyks is Tibetan Buddhism of the Gelug school.
For Kalmyk oral folk art various genres are characteristic: heroic folk epic, fairy tales, historical, lyrical, ritual songs, well-aimed proverbs and sayings (ulgyur). In many of them traces of ancient mythology are clear. Proverbs occupy a prominent place in Kalmyk folklore. As inthese intelligible and well-aimed expressions instill a love of work and native land, bring up valor, honesty, courage and courage, ridicule and stigmatize vices, condemn evil.
B ogachu and on the edge of the abyss - paradise.
In the middle of the lake - a beautiful duck, in the camps - a scientist.
Arrogance spoils a person, very white quickly gets dirty.
Mountain hawk flies to the mountain, the son of a wise father says.
A tree growing on the edge of a forest is flexible; a courageous person is proud.
For the ocean, even a drop is an addition.
Do not ask a bad person: he will tell.
If the donkey gets fat, then he kicks the owner.
If the hands work, then the mouth works.
If stingy in treats - friends are far away.
The woman enjoys home life, while the man enjoys the road.
If you touch a noyon, you will be left without a head; If you play with a dog, you will be left without sex. (reflects the oppression of the poor by the rich)
Winter weather cannot be trusted.
She sews clothes from patches, cooks food from the afterbirth. (an outdated proverb about a good wife)
Of the seven, one is always smart.
No matter how far, go the way; no matter how old you are, take the girl.
No matter how the frog jumps, everything is in its own puddle.
Like a dead snake. (referring to some unfinished business)
No matter how angry the swan is, he does not beat his eggs.
High-quality copper does not rust; children and mother's relatives do not forget each other.
When a fish dies, bones remain; when a man dies, honor remains.
When a hat fits, it is pleasing to the head; when they speak fairly, it is pleasing to the heart.
A goat dreaming of twins is left without a goat.
The goatling, in order to grow horns, butts the mother; water to bring down the banks - hits them.
Except death, everything that is fast is good.
Whoever loves his homeland, he more easily overcomes the enemy.
He who crumbles meat licks his hands.
Where he gets his foot - he hits, where he reaches his neck - he bites.
A lazy person will not get meat in his wagon. (i.e. too lazy even ready to take)
A horse, because of a shabby back, is forced to pace; a man, because of poverty, is forced to engage in quackery.
It is better when the rope is long and the speech is short.
Treat the guest with the best food, put on the best clothes for yourself.
A man has no free time, sandalwood has no flaw.
For a man, death is better than disgrace.
Thoughts - on the throne, ass - in the mud.
Do not offend by calling it bad: you cannot say what will happen to it, do not praise the good in advance: it is not known what it will be.
One should not trust the tiger, and one should not laugh at the one who comes.
You can’t tear your tongue away from the lip that has a wound, you can’t look away from your beloved.
You can't talk all the time just because your mouth is under your nose.
A timid person has a long way to go.
There are no heroes who have not experienced sadness.
There is no baby, and there will be no adult.
The devil contributes to the fall into the abyss, the gelung contributes to the funeral.
There is nothing to drink, but he loves jomba, he has nothing to ride, but he loves a pacer.
A bad man insults people, a bad horse runs into trees.
Khan's handout is like spring snow.
If you take care of a dissolute person, your head will be covered in blood; if you take care of cattle, there will be oil in your mouth.
While young - meet people, while the horse is good - go around the earth.
After the rain, the sun burns, after the lie, shame burns.
If you lose your beloved friend, you remember seven years; if you leave your homeland, you will remember it until death.
Tie your horse in the open, be frank only with a friend.
A straightforward man does as he says; A sharp knife cuts as soon as it touches.
A bird is strong with its wings, a man with help.
Let the winter be mild, but still winter.
Craft to learn - there is no old age.
The line is stopped on the children of the daughter.
A knife is not shown to a fish, no harm is done to a person.
Do not argue with a hero for food, do not argue with a rich man for happiness.
The saiga grows fat on good food, the gelung grows rich when there are a lot of dead people. (directed against the lamaist clergy)
The lamp flashes before it goes out.
The pig does not see the sky.
One can be defeated by force, many can be defeated by knowledge.
Do not flatter the strong, do not offend the weak.
The strong growls, the powerless squeals.
A bold badger is better than a backward bull.
A dog that runs will find a bone for itself.
A person's own smell is unknown.
The sun shines forever, and learning is sweeter than sugar and honey.
First get drunk, then ask why you came.
Standing forward, laughing, standing backward, crying.
The cunning one has luck once, the skillful one twice.
He who has no desire has no power.
The stick has two ends.
Ask the laughing one for the reason, and calm the crying one.
The adornment of a man is courage.
A smart man hides virtues in his heart, a fool keeps them on his tongue.
Learning is the source of happiness, laziness is the source of torment.
Teaching is the source of the mind.
The character is good when it is appropriate, and the collar is good when it is on a fur coat.
Although it was raining, do not leave the cattle without water. (a proverb associated with the main occupations, primarily with cattle breeding)
The person who gave food will also give drink.
A man who plays with himself never loses.
The more you stir the tea, the thicker it becomes.
Than to be the tail of an elephant, it is better to be the head of a camel.
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On this page: Kalmyk folk proverbs and sayings with translation into Russian.
1.
The great role of proverbs and sayings (in Kalmyk - ylgyr) not only in art, but also in the life experience of the people was perfectly defined by A. M. Gorky: material that will teach him to clench words like fingers into a fist, and unfold words tightly clenched by others, unfold them in such a way that they reveal what is hidden in them, hostile to the tasks of the era, dead ... I learned a lot from proverbs - in other words: from thinking in aphorisms ".
The love of the people for proverbs and riddles is best spoken by the folk proverbs, sayings and figurative definitions their. The British call proverbs "the fruits of experience", the Italians - "the school of wisdom", the Eastern peoples - "flowers of wisdom" and "unstrung pearls". “A proverb is a flower, a proverb is a berry,” says a Russian proverb. “A mountain hawk flies to the mountains, and a wise son speaks in accordance with proverbs,” says the proverb of the Kalmyk people.
A particularly great love for a colorful, figurative, flowery language abounding in aphorisms has long been known among Eastern peoples. This explains the special popularity and abundance of proverbs and sayings among the Kalmyks.
Proverbs, sayings and riddles, this " small form"folklore, especially firmly got used to the speech, art, and life of Soviet Kalmykia. They express the wisdom and centuries-old experience of the working people, they enrich and embellish the language, oral creativity people. You can often hear proverbs in everyday conversation, at meetings, meetings, they are often found in fairy tales, folk songs, in stories and works of writers and poets of Soviet Kalmykia.
The first publications of Kalmyk proverbs and riddles date back to the beginning of the last century. In 1810, N. Strakhov published 27 Kalmyk proverbs. N. Nefediev in his book about the Kalmyks, published in 1834, cites 6 proverbs and 14 sayings. A number of proverbs, sayings and riddles are given in Kalmyk primers. The Kalmyk proverbs and sayings, transmitted in the Zayapandit transcription and in Russian translation, are most fully represented in the book of the Mongolian scholar Vl. Kotvich Kalmyk Proverbs and Sayings. Several hundred proverbs and riddles of Kalmykia were published in magazines and newspapers in pre-revolutionary times.
A significant number of the collected Lately proverbs have not yet been published. We will use them first.
It is difficult to establish when the Kalmyk proverbs and riddles that have come down to our time arose, but it is obvious that this is the most stable genre of folklore and the life of the main part of them is determined by several centuries. A number of proverbs and riddles mention such geographical names and animals that are characteristic of Mongolia, from where, as is known, the Kalmyks moved to the Volga in the 17th century. The proverbs reflect archaic beliefs and ideas: echoes of the tribal structure of society, primitive animistic views, hints of civil strife between the Torgouts, Derbets and other Oirat tribes have been preserved. Finally, some proverbs and riddles mention weapons, tools and household items that have long gone out of use (matter dartsog, arrow or flint, flint and spark).
2. Proverbs
Of the historical Kalmyk proverbs, a proverb about important event in the history of the Kalmyk people - leaving for Dzungaria in 1771, which quite accurately conveys its essence: "they left the rope bridle of the white king and fell into the iron muzzle of Chinese tangerines."
A significant number of proverbs about social relations, primarily about the attitude of the Kalmyk peasant towards the feudal lords, the bourgeoisie and the clergy. The satirical sharpness here is even more pronounced than in fairy tales. Proverbs about zaisangs, noyons and khans are distinguished by the abundance.
The proverb speaks quite transparently about the spiritual superiority over the khans of the poor, the beggar: "what is not in the treasury of the khan is in the soul of the beggar." The proverb about the khan's court is expressive: "The legs of the khan's court are crooked."
The proverb bitingly hits zaisangs and noyons, for their greed, tyranny: “The grace of a noyon, (zaisang) is like snow on a dog’s back”, “play with a dog - you will be left without sex, play with a noyon - you will be left without a head”, “ the life of a simple person is spent on the jokes of a noble”, “the favor of a noyon is a shadow tree that has not grown”, “than waiting for good from a prince, it is better to guard the rear of a camel’s foal”, “what a noyon, like a dog is one conscience” (“Noyon noha khapar aedle”).
Proverbs about the rich, kulaks, which are no less caustic, evil and well-aimed, are of later origin: “a thief is with one sin, and a bein is with many sins”, “whoever is a fist at home, he is a fist outside the house”, “the rich man in pocket, in the soul of a poor man”, “at the sight of a ruble note, a speculator’s thighs tremble”, “believing a rich man is like throwing grain on a cow’s horns [at the point of a needle]”, “you will regret cattle - your mouth will be in oil, you will regret a rich man - the head will be in the blood.
But what is the assessment given by the proverbs of the Gelungs and Manchzhiks: “It is better for lice to die between the nails than to fall into the fingers of a naked-headed Gelung”, “avoid a Gelung who has become a layman, run away from an ox, former bull”, “the greedy manchjik between two khuruls remained hungry.”
In their expressiveness, accuracy and causticity, such proverbs are worth other fairy tales.
Proverbs are excellent evidence that people have long known the essence and causes of social inequality. The Kalmyk proverb knows that "five fingers are not equal, and people are not equal." She speaks about material, legal, and political inequality: “the rich eat until they are full, the poor eat until they eat everything”, “a few - until they are full, and many - as much as they get”, “a person who does not have a yurt and cattle, worse than a stray dog", "he who has not seen a need does not know it from others", "a person who is in debt will not go up", "the word of a poor cow is like the lowing of a cow".
The Kalmyk proverb captured the experience of the class struggle, the call to this struggle. The people know very well that "despair loosens the tongue, and hunger unties the hands" and that "the wolf that often visits the herd falls into a trap." He also knows about the solidarity of the working people, that "if help is needed, the poor will help." And the proverb openly calls for a fight: “no matter how much the noyon dominates, he is not content,” no matter how much the black bone endures, he will rise. Wherein folk wisdom urges to remember that “one cannot fight alone”, that “unification is a hero”.
Remarkable in Kalmyk proverbs, as well as in folklore in general, is the expression of love, respect of the people for work, in which the working people have long seen one of the foundations of future human happiness. “When the hands move, the jaws move,” says the proverb. "The treasury of the chest ends, but the treasury of the palm does not end." And in the proverb, folk wisdom, as on the pages of a book, captures the experience of this labor activity, generalizations, conclusions developed by the people over the centuries: “the work done tends to the owner, the water from the slope tends to the lowland”, “the skill learned with the advent of life, before the departure of life is not forgotten", "free food in the chest stops", "that a good worker it will be - it can be seen from the child, that it will be a good horse - it can be seen from the foal.
Numerous proverbs are curious, expressing the rules of a social community built on respect for a person, on mutual assistance and the expediency of collective work: “they don’t stumble, they don’t poke”, “where the algae are good - the fish gather; whoever has a good character - people gather”, “light reeds for a chilled person, cook food for a hungry one”, “fellow travelers have one cauldron”, “frank words are good, strong good friends”, “when a person feels bad, he goes to his hut, when a bird bad - it goes to its nest", "a lonely tree is not a tree, a lonely person is not a person."
And the proverb boldly castigates antisocial behavior, human vices that harm the collective of workers: quarrels, revenge, talkativeness, rudeness, laziness, stubbornness, envy, careless attitude to work, etc. “The miser will regret the Khan’s feast”, “friends are far from the miser "," bad person[a fool] plays with a club and a stone", "a thief-dog comes barking, a liar-man comes laughing", "in the dust of the cautious the head of the unconscious one scatters", "the chatty mouth is dirty, the restless walking is dirty", "lazy from the felt of a wagon of meat will not get it”, “the pacer has no fat, there is no rest for the dissolute”, “if you chase revenge, the hip can break”, “the mountain spoils the horse, anger spoils the man”, “careless does his job twice”, “do not go to the lair of boars alone, do not betray your thoughts among strangers.
"White bone", merchants and tsarist officials soldered the Kalmyks in every possible way, trying to pour vodka into the class hatred for the enslavers that flared up. It is significant that, in contrast to these aspirations, folk wisdom, folk art opposed vodka, against drunkenness: “vodka spoils everything except dishes”, “he is afraid of the drunk and the mad”.
If in the proverbs of the Russian peasantry the focus is on the land and its processing, then in the Kalmyk proverbs, quite naturally, dominates animal world; comparisons and metaphors are also taken from the animal world: “a treasure is a horse that makes a distant land close; a treasure is a girl who makes two people friends”, “if you hit a bull on the head, then the cow’s back hurts”, “running - the mare is fast, dragging - the stallion is fast”, “cattle are bred by cattle”, “bad bull on his head the earth rakes."
Of great interest are proverbs that set out the worldview of the people, generalizing, comprehending phenomena in the region. social life, ideology, in matters of life and death, youth and old age, the past and the future, etc. The breadth of generalizations, wisdom, sobriety of views, materialistic positions - this is what is characteristic of these proverbs. “Everything is good that soon, except for death”, “the face of the dead is like ash, the face of the living is like gold”, “you create a person, create food”, “who thinks about the future is wise, who repairs the old is a master”, “ the young man who wears out the first tibenka is smarter than the king who owns the state”, “it is better to turn to the young, who has traveled around the country, than to the old one, who has spent his life on the bed.”
The proverbs expressed the great desire of the people for knowledge, the path to which was blocked by noyons and bains. “Science to learn - there is no old age,” says a Kalmyk proverb; “up to a hundred years they learn the mind”, “if you teach, then to the end, if you put on horseback behind you, then take you home.”
The proverb attaches great importance and power to the word, its social function. It glorifies wise, truthful speech, accuracy, expressiveness and the power of the impact of the word. “Even a cobblestone cracks from a human tongue,” says a beautiful Kalmyk proverb, “a wound is smoothed out from a whip, a wound is not smoothed out from a tongue,” another echoes it. “A good hat on the head is pleasant, a fair word is pleasant to the heart”, “a word spoken without consideration is like a shot without a sight”, “talking a lot is confusion, talking a little is wisdom”.
Quite a few Kalmyk proverbs have been recorded, in which the remnants of the tribal structure of society are imprinted.
Here are some of these proverbs: “if there are four stirrups of the belt, there is support for the legs, if there are four brothers, there is support for the hoton”, “the beginning of the river is the source, the beginning of the person is the mother’s ancestors”, “the one who does not know his grandson”, “the bird it’s bad - it aspires to its nest, it’s bad for a person - it aspires to its kind”, “an older brother dies - a daughter-in-law inheritance, a gelding falls - a skin inheritance”.
The influence of the ideology of the feudal nobility and clergy had little effect on proverbs and sayings. It is known that the Gelungs widely promoted the "sinfulness" of cleanliness, forbidding people to wash their faces, get rid of lice, etc. And it is from them that proverbs like the following come: "he who is dirty is pious." Proverbs that humiliate women and glorify the nobility come from the same source. The number of such proverbs is insignificant, they are buried in the bulk of proverbs - a wonderful creation of folk wisdom and creativity.
Among the old Kalmyk proverbs, as well as riddles, there are many traces of the primitive animistic worldview, which manifests itself in the animation of natural objects and in such images of ancient mythology as tengriy, mangus, etc. Proverbs, sayings and riddles of this kind are of great value to researchers -ethnographers, as they provide material for the restoration of archaic ideas and beliefs.
3. Riddles
Favorite folk genre children of Kalmykia - riddles (in Kalmyk tayl gatai or okr tuul). Several hundred riddles are given in the collection of Vl. Kotvich, but this is only a small part of what exists among the Kalmyks.
The form of the existence of riddles in Kalmykia is curious - a collective competition (game) for the best guessing. The participants in such a game are usually divided into two parties, each of them chooses its leader (telgoychi). One party asks riddles to another (in turn), and the party that gives the most correct answers is considered the winner. In the process of such a competition, new riddles are often created impromptu. Such competitions are organized not only among children, but also among adults.
There are also social motives in riddles. So, the irony directed against the khan and the clergy is obvious in the following riddles: “Khan went out, raising his dagger up” (the dog went out, raising his hyost), “Gelung Erenzhen warms the liver, three manchjiks warm their thighs” (cauldron and tagan).
Everything characteristic of the nomadic life of old Kalmykia was reflected in riddles. The kibitka is especially popular in riddles, and there are riddles on separate parts of the kibitka: unins, a smoke hole, a felt mat, etc. the roof of the wagon), “I sat down on the corner and gathered willow branches” (dismantling the wagon), “You go there, I’ll go here and we’ll meet at the door of the khan” (braid encircling the wagon), etc. In the same way, accessories of the hearth are often found: tagan, boiler, ladle, etc.
The riddle pays much attention to the primitive tools of labor of a nomad: a lasso, a gun, a needle, a file, tongs, a spindle, etc.; “A camel screams on the other side of the house, dust rises in a conspicuous place” (shoot from a gun), “The iron pig has a tail of twine” (needle), “The gray sheep grows fat to the point that it cannot stand up” (spindle). Separate labor processes also find a peculiar reflection: “The bird Kurulda has reached a place that cannot be reached by a person; the person who wanted to get it got a bird of a different name ”(take out red-hot iron with tongs),“ Runs quickly (like drops fall), with a strong whip, sits like a khan, has a black lamb hat ”(needle, thread and thimble, used when sewing), “A man with a spear drives a man with a horseshoe” (needle and thimble), “The yellow dog, wagging its tail, grows fat” (spindle with threads).
The flora and fauna are widely represented in riddles. Here we will find all the most characteristic representatives of the animal and plant world of the Kalmyk steppes: a wolf, a fox, a hare, a gopher, a jerboa, a mole, a frog, a turtle, a snake, an ant, a reed, a feather grass, etc. Most of the riddles about domestic animals: camels, horses, cows, sheep. “The mountain is led by a thread” (reins and a camel), “Grass has grown between two mountains - reed” (wool grown on a camel between humps), “With a felt whip, with a straight snout, with two stakes on a cliff” (cow), “On the other side of the current, under the growing one, the howling ate the bleating one clean” (on the other side of the river, under the tree, the wolf ate the sheep). Riddles about animals are distinguished by great observation, curious comparisons. “The skin of a dead snake, the ears of a frightened camel” (a fox), “Look from afar - a chamois, come up level - a goat, grab and look - a sable, kill and look - a horse” (hare), “Running hopping, with a muzzle like a calf "(Jerboa)," In an earthen pipe - a meat cork "(Gopher).
After moving to the Volga, the Kalmyks had the opportunity to observe agricultural work for the first time. It is curious how the first acquaintance with agriculture reflected in Kalmyk riddles. Ears of grain received the following figurative, metaphorical description in riddles: “A tree sways, 80,000 branches sway on a tree, there is a nest on each branch, testicles in each nest.” Another riddle is also curious: “At the headwaters of the Tar River, I threw something noticeable; when I went to see what was the matter with it, it turned out that it pricked up its ears and bulged out its eyes” (bread on the vine).
Natural phenomena, sky and air in Kalmyk riddles, as well as in proverbs, often take the form of domestic animals and household items. The starry sky becomes a carpet that you cannot step on, the moon becomes a silver cup on ice or money on a pillow, a patch on a sheepskin coat, half a pancake on the top of a yurt, the sun becomes a fire the size of a cup in which all the people warm themselves, or oil the size of a grandmother which all living beings eat. Thunder and rain turn into a neighing blue stallion and 99 foaled mares. The earth becomes in a riddle the father's sheepskin coat, which cannot be stepped over, and the water becomes mother's sheepskin coat, which cannot be rolled up. By the way, many of these images are common in Kalmyk folklore.
Riddles about parts of the human body (fingers, eyes, eyelashes, teeth, etc.), clothes and shoes (hat, boots, stockings, sheepskin coats, etc.), food (kaimak, mosol, milk, shulyum) are widely popular in Kalmykia . For example: “A camel fell into the sea; the camel does not feel anxiety, but the sea does” (mote got into the eye), “On the shore of the round lake, reeds grew around” (eyelashes), “ Quick tongue licks the ground" (boot), "The top one is off-white, the middle one is so-so white, the bottom one is completely white" (top kaimak film, kaimak, milk).
The range of topics of Kalmyk riddles includes not only things, but also abstract concepts. In riddles, folk wisdom seeks to comprehend phenomena in the field of spiritual life. This series of riddles is characterized by the following: “He leaves on foot, he arrives on a horse” (grief), “It is clear in the brain, hidden in the pupils” (thought), “A place that a man cannot reach, his little baby has reached” (human mind), “You can’t exhaust a red waterskin by scooping it up” (human mind), “Three things joyfully come in our world; what are they? (the sun, the heart of a friend, the thought of mother and father).
A few words about original work Kalmyk folklore "Bone of the vertebra". Characteristic performance of this work. One of the performers, representing the bride's father, puts a ram's vertebral bone on a stick. “Gnawing on a bone is difficult,” says the narrator, “and saying everything right is even more difficult.” After that, tapping on various protrusions and tubercles of the bone, the narrator asks his partner, who plays the role of the groom, mysterious questions to which the groom is obliged to give a witty resourceful answer. The topics of questions and answers are very diverse, sometimes they approach the topics of Kalmyk riddles.
The minor genres of folklore include impromptu witticisms, which were often exchanged by storytellers for the sake of a joke. It is said that zaisangs and noyons ordered their hired duulchis to greet guests they did not want with such impromptu witticisms. The most successful of these impromptu were preserved in people's memory and passed from mouth to mouth. Tell, for example, the next episode.
A guest came to one zaisang, waving his arms wide. He was greeted with the remark of a duulchi:
- Without water on the boat, they don’t wave the oars.
The guest was also very resourceful.
A bird has wings, a man has arms.
“To turn the mill idle is to wash the shaft in vain,” the duulchi answered him.
As can be seen from the example, such impromptu witticisms are close in essence to proverbs. Sometimes there were whole competitions in similar witticisms between duulchi.
4. Poetics of proverbs and riddles
The seemingly poor world that surrounded the nomad is filled with colorful images in riddles and proverbs. Things through riddles are not perceived in an eternal form; with the help of well-aimed comparisons, metaphors, they appear in a new light, multifaceted, multicolored; becomes more visual and vivid their connection with the outside world.
The features of the artistic form of proverbs and riddles are determined by the installation on the most concise, colorful and accurate expression of thought, generalizing a separate phenomenon of reality, or on a figurative description using a metaphor or comparison of an individual object. Most proverbs and riddles are characterized by an inclination towards the song art form.
Each proverb and riddle usually represents one simple or difficult sentence. According to the compositional structure, Kalmyk proverbs are two-membered, less often three-membered and polynomial, while (the syntactic construction of the proverb is very clear) the dimensional speech of the proverb is strictly calculated, purposeful.
Here is an example of a two-term and polynomial saying:
Gone on his feet comes.
Closed with a shovel does not come.
He who did not keep his hands - his mouth keeps,
The mouth that did not store - the throat stores,
The throat is not kept - the stomach is stored.
Kölӓr odsn irdg.
Kurzӓr darsn irdg uga.
Gar es hadgalsig - amn hadgaldg
Amn es khadgalsig - hool khadgaldg
Hool es hadgalsid - gesn hadgaldg.
Here is a polynomial riddle curious in composition:
Above ground built
Glass House;
No windows, no doors
There are no pipes in it,
And inside it is full of lamps.
Gazrt qurl uga
shil ger bӓrӓtӓ;
Utanch uga örknch uga,
terzn uga,
dotrn bad öbmr.
The syntactic structure of many proverbs and riddles is characterized by syntactic parallelism- the uniformity of the construction of simple sentences in a compound sentence, for example:
The rich man - from one blizzard,
Bogatyr - from one bullet
ain neg baroni,
baatr, neg sumn.
Multi-family - not knowing his grandson
Rich - not knowing his geldings.
Achan tandg uga önr,
Agtan tandg uga bain.
In the latter case, as is often the case in Kalmyk proverbs and riddles, we encounter not only syntactic, but also rhythmic parallelism. In general, Kalmyk proverbs are characterized by a craving for a rhythmic system, although it is impossible to establish strict rhythms in them. Even more characteristic of them is the sound organization, the use of various sound repetitions and alliterations.
Alliterations in rhythmic proverbs are built according to the same principle as in folk songs, according to the principle, so to speak, of rhyme or assonance at the beginning of a line, for example:
Barsin sӱӱlӓӓs bicha bӓr,
Barsn höön bicha piӓv
Maddgin ug keg,
Merngd gerӓӓs shah.
The proverb is typical in terms of sound:
Hoir st khargudgo,
Khairkyn khargydyk -
in it, in almost every word, the sounds “x”, “o”, “n”, “r” are repeated. In addition, internal and final rhymes can be found in proverbs.
Main artistic techniques proverbs and riddles - metaphors and comparisons. However, it is not uncommon to find Kalmyk riddles in the shape of simple question. Riddles of this kind about "three things" are quite frequent. There are three things in the world that are gloomy:
Gloomy is the soul of a manchjik who does not know the law,
Gloomy is the hoton, in which there are no sheep,
The soul of a woman who has no children is gloomy.
Three white things in the world, what are they?
(Teeth of a laughing man, hair of an old man, bones of a dead man).
The use of hyperbole is widespread in proverbs and especially in riddles, for example: “A sheep fell on a rock; the sheep does not feel anxiety, but the rock feels” (meat got between the teeth), “The mountain is led by the thread” (the reins of the camel), “10,000 spears are stuck on the shore of the round lake” (poles in the roof of the wagon).
In the proverbs and riddles of the Kalmyks, one can trace the influence of other nationalities. In this respect, the transformation of the Russian riddle among the Kalmyks is interesting: “Without windows, without doors, the upper room is full of people” (watermelon). This riddle among the Kalmyks sounds: “Without a door, without a haracha, but a wagon full of people” (watermelon).
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The explanations of the Kalmyk terms given in the footnotes were made by prof. N. V. Küner and L. V. Zevina.
A. M. Gorky. About how I learned to write.
N. Strakhov. The current state of the Kalmyk people, with the addition of Kalmyk laws and legal proceedings, ten rules of their faith, prayers, a moralizing story, fairy tales, proverbs and songs. Savardin, St. Petersburg, 1810. Proverbs are given on pp. 88-93.
N. Nefediev. Detailed information about the Volga Kalmyks collected on the spot. SPb., 1834.
Primer for Kalmyk ulus schools. Kazan, 1892 (15 riddles and 25 proverbs in Russian transcription, no translation). Kalmyk-Russian primer. Ed. Dep. state land property, St. Petersburg, 1902, 70 pages (35 riddles and 81 proverbs).
Mangus is a monster, an evil spirit.
Detailed description For similar competitions among the Buryats and Kalmyks, see: Gaman Gomboev. Sechzig burjatische Rathsel. Bull, historico-philolog., t. X IV, No. 11, Melanges asiat., t. III. - M. Schreforer. Alexander Castren's Versuch einer buriatischen Sprachlehre nebst kurzem Worterverzeichniss. - Nordische Reisen und Forschungen von Dr. Al. Castren.
Unin - the rafters of the yurt (sticks inserted into the upper circle of the yurt).
Kaymak - foam removed from milk.
Shulyum - soup, broth.
Duulchi - singer, storyteller.
Sumna - an arrow, a bullet.
THE ROLE OF ANIMAL NAMES IN KALMYK PROVERBS
Lezhinova Valeria Vladimirovna
3rd year student, IKFV, KalmGU, RF, Elista
Ubushieva Bamba Erendzhenovna
scientific supervisor, Ph.D. Phil. Sciences, Associate Professor, KSU, RF, Elista
Folklore - scientific term English origin.
It was first introduced into scientific use in 1846 by the English scientist William Thoms (W.G. Thoms) "Quote". In a literal translation, folklore means "folk wisdom", "folk knowledge".
By folklore one should understand the oral poetic creativity of the broad masses of the people. To understand not only written art, but verbal art in general, then folklore is a special department of literature, and folklore, therefore, is part of literary criticism.
Proverbs - short sayings in relation to various aspects of life, included in circulation colloquial speech. Proverbs are extremely diverse in their origin. In reality, proverbs are different both in time of their origin, and in the peoples who created them, and in social environment, in which they arose or at least were in special demand, and according to the sources that provided material for the creation of one or another saying.
A lot of proverbs were born as a conclusion from direct observations of real life.
The Kalmyks, living for 400 years in a foreign-speaking environment, have retained the originality, colorfulness and imagery of their language. And proverbs are a vivid confirmation of this. In the folklore of every nation, proverbs and sayings occupy a special place. The artistic perfection of Kalmyk proverbs - figurativeness, depth of content, brightness, richness of language - provided them with eternal life in the people. In these small masterpieces of folk art, in a brief, extremely concise, poetic form, the experience of the people is summarized, the features of its national character are captured. Born in different historical eras, proverbs and sayings reflect the features of the life of their time, indirectly tell about ancient events.
I can say with confidence that proverbs are still long years will be an inexhaustible source of experience, wisdom and creativity for writers who create their brilliant works and for common people living according to the advice present in the proverbs. It can be added that some phrases from the works of modern writers can become proverbs and sayings. This means that in the future, we will be able to enjoy interesting and clever sayings, which means that the past will live on for a very long time.
Linguistic study of proverbs can shed light on the issues of ethnogenesis and ethnic history people. The language of folklore played a huge role in the formation and development of the literary Kalmyk language.
In the piggy bank of the Kalmyk people there are such works as 2 editions of the collection: Bukshan Badm, Matsga Ivan. Collection Halmg үlgүrmud boln tәәlvrtә tuuls / under. ed. A. Suseeva. - Elista, 1960. - S. 14, Bukshan Badm, Matsga Ivan. Collection Halmg үlgүrmud boln tәәlvrtә tuuls / under. ed. A. Suseeva. - Elista, 1982. - S. 22.
As a source, I took the book of Todaeva B.Kh. Proverbs, sayings and riddles of the Kalmyks of Russia and the Oirats of China / ed. ed. G.Ts. Pyurbeev. - Elista, 2007. This edition is a publication of unique materials collected by the compiler during linguistic expeditions to study the languages and dialects of all Mongolian-speaking peoples living in China. In addition to these materials, the book uses collections of proverbs and sayings, riddles, various dictionaries, works fiction. The book consists of two sections - proverbs and sayings, riddles.
The classification of proverbs and sayings is based on their semantic essence. The main thing is the characteristic of a person, his inner world and external manifestations. On the one hand, they note all the good and good in a person, and on the other hand, his vices - all that is bad and unworthy, which makes him immoral.
The classification of riddles is based on keywords - riddles associated with the names of parts of the human body, its physical and mental activities, way of life, moral values.
This book has great importance in the folklore treasury of the Kalmyk people, because proverbs and riddles are timeless genres oral folk art. Of course, not everything that has been created and is being created will stand the test of time, but the need for linguistic creativity, the ability of the people for it, is a true guarantee of their immortality.
Thanks to the names of animals, one can understand what their role is in Kalmyk culture. After all, cattle breeding is one of the main occupations of the Kalmyk people. Also, it can be noted that due to the parallel, which is carried out in comparison human qualities ah, you can accurately capture the meaning that they wanted to convey to the people. That is why the names of animals are widely used both in Kalmyk folklore and in the folklore of other peoples.
I'll look at one of the main pieces: the fauna.
Considering Kalmyk proverbs, one can notice signs of culture and life in them. In proverbs with the names of animals, certain words and phrases are widely used, giving Kalmyk proverbs a special national and cultural flavor:
1. Er zaluhin cheeҗd / Emalta hazarta mѳrn bagtna.‘In the soul of the present
men / Fits a horse with a saddle and a bridle’
2. Er kumn neg үgtә / Er mѳrn neg tashurta. ‘One word is enough for a real man / One whip is enough for a good horse’
3. Emin muuһar ger bargddg / Emәlin muuһar dәәr һardg. ‘Because of a bad wife, the house is ruined / Because of a bad saddle, an abrasion appears on the horse’s back. "Quote" .
These proverbs clearly trace the main items that were often used by nomads. Thanks to Kalmyk proverbs, one can better understand the spirit of the Kalmyk people and get acquainted with some of their customs.
There are four main types of livestock in Kalmyk animal husbandry. These are sheep, horses, cows and camels. The life of nomads was based on them. Thanks to animals, they provided themselves with clothes, a home, food and household items. Since ancient times, when the Kalmyks lived in wagons, animals have been the basis of their activity. Therefore, their role is so clearly reflected in Kalmyk proverbs.
Animals can be classified into 4 types of livestock and other domestic animals.
The main animal in Kalmyk cattle breeding is the horse. She helped the nomads to quickly move across the endless steppe, transmit various letters and roam from one place to another. It is the horse that is the main object used in Kalmyk folklore, in particular, in proverbs. You can write more about the role of the horse in the life of a nomad.
1. Kumn bolkh baҺas / Kүlg bolkh unҺnas. ‘Will a man become visible from childhood / Will a good horse become visible by a foal’
2. Kumn kѳgshvl nutgtan / Aҗrһ kѳgshvl iҗldan. ‘A man grows old among his own / A stallion grows old in a herd’
3. Kүүnә mѳr unsn kүn / Өvkәҗ hatrdg.‘A man who saddled someone else’s horse / Rides at a trot, rising in stirrups’. "Quote" .
This proverb says that the rider, who first mounted a horse, rises in the stirrups. This is done due to the fact that he does not know what move the horse has, whether he gallops softly or quickly, all this is unknown to him. Because the rider needs to feel the step of the horse in order to better master it.
The second animal that has made a huge contribution to Kalmyk animal husbandry is the cow. There are also many proverbs that are dedicated to this animal.
1. YSN uga ukr mѳѳrәch / Үrn uga gergn uulyach.‘A cow without milk loves to moo / A woman without children loves to cry’
2. Ysta ukr mѳѳrmtkhә / Yul uga ber duulmtha.‘A cow that gives a lot of milk loves to moo / A daughter-in-law who is not capable of needlework loves to sing’. "Quote" .
Here the images of a cow and a woman are used as beings who suffer and each because of a certain ailment. And the second says that the cow and the daughter-in-law are trying to compensate for their shortcomings in other activities. Such similar proverbs have such a big difference between them.
The third animal from the main group is the ram. Thanks to this animal, the nomads could provide themselves with meat products, clothing, household items and felt products.
This animal is also devoted to many proverbs.
1. Khѳn sүүlin tѳlә / Kүn үrnәnn tѳlә.‘The sheep is born for the sake of the fat tail / Man for the sake of the children’
2. Khudin үg degәtә / Khutsin ѳvr moshkrata.‘The matchmaker’s words are caustic and poignant / And the ram’s horns are twisted, twisted’. “Quote”.
This proverb says that these things are pretty trivial and there is nothing surprising in this.
The fourth of this group is the camel. Like other animals, he brought many benefits, thanks to his endurance and endurance.
1. Temn ukvl temnd kүrdg uga.‘When a camel dies, it is not worth the price of a big fat needle’
This proverb says that, despite the great benefits of a camel, when it dies, everything will become useless. Because the camel brings help precisely by his work.
2. Temәn gikhlә yaman gidg. ‘They tell him about a camel, and he talks about a goat’
That is, in the sense, I say one thing, and he answers me another. This proverb has an analogy from Russian folklore: “I tell him about Thomas, and he tells me about Yeryoma!”.
3. Neg temәnә horһsnd miӊһn temәn haltrdg. ‘On the spool of one camel a thousand camels will slip (the wrong deed of one)‘. "Quote" .
In addition to these animals, the names of others were present in Kalmyk proverbs. All this was done to compare people with certain animals, comparing their human qualities with the established images of the animal world.
For example, a pig is associated with destruction (Һazr evddg - һаха). "The pig is always digging the ground." The Mongols even wore boots with a bent toe, so as not to injure the ground. In proverbs, the snake often symbolizes the hidden nature of something (mohan eren khaza - the snake has only a pattern on the outside).
1. Kүmn kumn gikhlә, / Kүrӊ erәn moһa bolkh.‘If too much time is devoted to a person, he can become a brown-spotted snake. (to him with good, and he with evil) ‘
2. Kүmni kүүkni kuzүn bat / Kѳgshn tsarin arsn bat. ‘A stranger’s daughter has a strong neck / An old ox has a skin’
The meaning of this proverb is: "Food is better in someone else's plate."
3. Kүn medsen umshdg / Taka үzsan choҊkdg.‘A man reads what he knows / A chicken pecks what he sees’
4. Er Kumn Chonas Bishin Undg / Cholunas Bishin Yddg.‘A man does not ride only a wolf / A man eats everything except a stone’
It speaks of the strength of a Kalmyk man, who is able to saddle any animal. And in the second part of this proverb it is said about the appetite of a man, because food is the key to strength. With the help of a hyperbole, the meaning that they wanted to convey through this proverb increases.
5. Surgәsn zulsn bukh ketsu / Keruld durta em ketsu.‘Terrible is the bull that ran away from the herd / Terrible is the woman who loves quarrels’. "Quote" .
The proverb is used in the sense that an angry bull is tantamount to a woman who spreads scandals, destroying everything around. The bull breaks the neighborhood, and the woman who loves to argue destroys the relationship.
Thanks to my research, I learned more about folklore, about Kalmyk proverbs, about their role in our lives. By using the names of animals in Kalmyk folklore, we can safely say about their huge role in the life of the Kalmyk people.
I described various proverbs that reflect characters, activities and life. Because of them, each person can get acquainted with the special national flavor described in Kalmyk folklore.
Thanks to proverbs, you can more accurately and more emotionally express your thoughts. Therefore, they can be used as direct arguments in various works, essays, etc.
I believe that the folklore of each nation is unique, and we must preserve and protect it. After all, folklore is a kind of history of a nation, a kind of window into culture and traditions.
Bibliography:
- Todaeva B.Kh. Әrәsәn halmgudyn boln Kitdin ѳѳrd MoҊһlyn үlgүrmud, tәәlvrtә tuuls. Proverbs, sayings and riddles of the Kalmyks of Russia and the Oirats of China / ed. ed. G.Ts. Pyurbeeva. Elista, 2007.
- Folklore // Literary Encyclopedia. T. 11., 1939. [ Electronic resource] - Access mode. - URL: http://feb-web.ru/feb/litenc/encyclop/leb/leb-7751.htm (accessed 12/20/14).
