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The structural-semantic peculiarities of the temporal words in Mahmud Gashgari’s “Divanu-lugat-it-turk”
и признании утратившими силу отдельных положений законодательных актов Российской Федерации”.//Собрание законодательства Российской Федерации. - 2012.//[Электронный ресурс]. - Режим доступа: http://asozd2.duma. gov.ru/main.nsf/(ViewDoc)?OpenAgent&work/dz.nsf/ByID&02AC6C653179969843257AD20027D563 (Дата обращения: 02.11.2013).
13. Саакова Л. В. Сравнительный анализ теорий фирмы и сущность современной корпорации.//Проблемы современной экономики. - № 4. - 2010. - С. 78-83.
14. Словарь русского языка. Бизнесмен.//РАН, Ин-т лингвистич. исследований. - 4-е изд., стер. - Т. 1. А-Й. - М.: Рус. яз.; Полиграфресурсы, 1999. - С. 89.//[Электронный ресурс]. - Режим доступа: http://feb-web.ru/feb/mas/mas-аЪс/02/та108941.Ы:т_(Дата обращения: 02.11.2013).
15. Словарь русского языка. Корпорация.//РАН, Ин-т лингвистич. исследований. - В 4-х т. - 4-е изд., стер. - Т. 2. К-О. - М.: Рус. яз.; Полиграфресурсы, 1999. - С. 107.//[Электронный ресурс]. - Режим доступа: http://feb-web. ru/feb/mas/mas-abc/11/ma210725.htm (Дата обращения: 07.10.2015).
16. Федеральный закон от 05.05.2014 № 99-ФЗ «О внесении изменений в главу 4 части первой Гражданского кодекса Российской Федерации и о признании утратившими силу отдельных положений законодательных актов Российской Федерации».//Государственная система правовой информации.//Опубликован 05.05.2014 на официальном интернет-портале правовой информации.//[Электронный ресурс]. - Режим доступа: http://publication.pravo.gov. ru/Document/View/0001201405050086?index=0&rangeSize=1 (Дата обращения: 07.10.2015).
17. Экономический словарь. Корпорация.//Экономический словарь. - 2015.//[Электронный ресурс]. - Режим доступа: http://ekslovar.ru/slovar/k-/korporatsiya.html (Дата обращения: 07.10.2015).
Ismikhanova Gulkhanim Tofiq kizi, Baku Slavic University E-mail: gulxanim_ismixanova@hotmail.com
The structural-semantic peculiarities of the temporal words in Mahmud Gashgari’s “Divanu-lugat-it-turk”
Abstract: The great Turkic Encyclopedias of the XI century Mahmud Gashgari’s work ‘’Divanu-lugat-it-Turk’’ is a very rich and fundamental source for study of historical phonetics, vocabulary and grammar-of the Turkic languages. The temporal words are the most significant among the other remarkable lexical units in this monument. The study and research of the temporal words, analysis of their structural- semantic peculiarities makes it possible to specify and determine the ancient Turku’s attitude to such an important factor as notion of time.
Keywords: temporal words, Mahmud Gashgari, Turkic languages.
The temporal words used in the monument can be united in several groups:
1) the general temporal words: ogur, öd//ödh, ödhhk, kög, gsr, gsrik, kiba, kagan, tidhin, türk. There are the following concrete examples:
Ogur — time: na ogurda kalding — What time did you come? [5, I, 126]; Ol bu ogurnu tumluglandi — He thought that time was cold [5, II, 269];
Ödhlsk — time, fate, fortune [5, I, 351]: Öhdlak kamug küfradi, 9rdam arig sawradi — The time has become weaker, Erdem has got thinner [5. I, 165-166]; Ödhlak küzgardi — The time became the autumn [5, III, 207];
Kög — hour, moment, term, period: Bir kög küdhil — Stop a moment, a little [5, I, 337]; Qsr — time: Bu garlikda kal — Come at this time [5, I, 338]; Qsrik — time, certain period, season [5, I, 389]; Kibs — little time, in a very short time: Kibs boldu — Very little time has passed [5, III, 207]; Kagan — When: Kagan kslding — When did you come? [5, I, 401]; Ssninq barginq kagan? — When will you go away? [5, II, 84]; Tidhin — a temporal word: Bu tidhin gsldi — He came at
that time [5, III, 168]; Ödh yayikti — The spring has come; It is spring [5, III, 186]; Öd — season — Öd küzsrdi — The autumn has come [5, II,113]; Türk — a temporal word that means the middle of the time when fruits ripen [5, I, 359] etc.
Though the words kög, gsr, csrik, kagan are used in the modern Turkic literary languages and their dialects and patois in the same form or with some phonetic changes, the other ones have become archaic. B. Atalay noted that the word gsr “time" is used only by village women in many places of West Anatolia [1, 323]. Now this word occurs in the Kazakh and Tatar languages in the forms ger and gor [4, 187].
Though the other words were widely used in the Turkic languages in the ancient times, some of them disappeared gradually, and some of them changed their semantics, for example the words öd//ödh and ogur.
The words öd//ödh used as the synonyms of the words vaxt “time" and mövsum “season" in the modern Azerbaijani language have become the main means of formation of temporal word-combinations, for example: Türk üzüm ödi — the time when grapes ripen [5, III, 359]; Tü§lük ödhi — the time
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after midnight when wayfarers make a halt [5, I, 461]; Tü§ ödi-noon [5, III, 133]. It now appears that when speaking about weather or any season the ancient Turki used the words öd, ödhbk. These words also occur in the monument “Kutadgu-bilig” [3, 172].
There are such expressions in the Azerbaijani and Turkish languages as ödü qopmaq, ödü partlamaq. Having compared these expressions with the similar ones in the other Turkic monuments (“Yusif and Zuleykha”, “Kitabi — Dede Korkud”) G. Yilmaz concluded that though now they mean “to fear very much”, in the ancient texts they meant “the alloted time is up to man and his life is over” [8, 2].
The word ogur both for its meaning and function corresponds to the word zaman “time” in the modern Azerbaijani language. In the dictionary this word is very active as it expresses the different spaces of time and forms the temporal word- combinations, for example: Bitik bititgü ogur “when he has a book written” [5, II, 310]; At közotgü ogur “when a horse waits” [5, II, 310]; Tarig aritgi ogur “when wheat is peeled” [5, II, 310]; Buya kurgu ogurormos“this summer is not the time to build” [5, II, 83]; Torpotgü ogur “when he moves it” [5, II, 341]; Tawratgu ogur “when it revolves” [5, II, 341]; Toprotosi ogur “when it is moved” [5, II, 341]; Yatga§ük ogri “during the sleep” [5, III, 54]; Bu ot togragu ogur ol “it is the time to cut meat” [5, III, 281].
In the “Divanu-lugat-it-Turk" the word ogur is given as a homonym and it is noted that this word is used in several meanings: time, state, chance, thief. M. Kashgari gave the following explanation of the word ogurladi “stole”: It was done in time. 9r igin ogurladi “a man did his work in time”. It now appears that there is semantic closeness between the verb ogurlamaq “to steal’’ and the temporal word ogur, or rather as a thief can catch a moment and seize the opportunity to steal, this word is connected with him. At least the expression “a thief will never let the moment pass and let pass no occasion” confirms it, too [5, I, 341].
The great Turkic Encyclopaedist of the XI century Mahmud Gashgari’s work “Divanu- lugat-it-Turk” is a very rich and fundamental source for study of historical phonetics, vocabulary and grammar of the Turkic languages. The temporal words are the most significant among the other remarkable lexical units in this monument. The study and research of the temporal words, analysis of their structural-semantic peculiarities makes it possible to specify and determine the ancient Turki’s attitude to such an important factor as notion of time.
The temporal words used in the monument can be united in several groups:
1) The general temporal words:
ogur, öd//ödh, ödhbk, kög, gor, gorik, kibo, kagan, tidhin, türk. There are the following concrete examples:
Ogur — time: na ogurda kalding — What time did you come? [5, I, 126]; Ol bu ogurnu tumluglandi — He thought that time was cold [5, II, 269];
Ödhlok — time, fate, fortune [5, I, 351]: Öhdlok kamug küfradi, 9rdam arig sawradi — The time has become weaker,
Erdem has got thinner [5, I, 165-166]; Ödhlok küzgordi — The time became the autumn [5, III, 207];
Kög- hour, moment, term, period: Bir kög küdhil — Stop a moment, a little [5, I, 337]; Qor — time: Bu gorlikdo kol — Come at this time [5, I, 338]; Qorik — time, certain period, season [5, I, 389]; Kibo — little time, in a very short time: Kibo boldu — Very little time has passed [5, III, 207]; Kagan — When: Kagan kolding — When did you come? [5, I, 401]; Soninq barginq kagan? — When will you go away? [5, II, 84]; Tidhin — a temporal word: Bu tidhin galdi — He came at that time [5, III, 168]; Ödh yayikti — The spring has come; It is spring [5, III, 186]; Öd — season — Öd küzardi — The autumn has come [5, II, 113]; Türk — a temporal word that means the middle ofthe time when fruits ripen [5, I, 359] etc.
Though the words kög, gor, corik, kagan are used in the modern Turkic literary languages and their dialects and patois in the same form or with some phonetic changes, the other ones have become archaic. B. Atalay noted that the word gor “time” is used only by village women in many places of West Anatolia [1, 323]. Now this word occurs in the Kazakh and Tatar languages in the forms ger and gor [4, 187].
It is very interesting that such sentences as baya ok koldim “Icame not long ago” [5, I, 112]; omdi ok aydim “I have just said” [5, I, 112] occur in Kashgari’s dictionary, too. M. Kashgari showed that the word ok is a particle closed to the meaning of case. It is obvious that okun is a phonetic variant of the word ogur. The word baya as a n independent lexem is used in the modern Kirghiz language in the meaning “the other day”. So in these sentences the expressions baya ok and omdi okcan be understood as baya ogur (time), omdi ogur (time) and the element — ur in the word ogur can be considered a suffix of plural. E. Karabaj ak shows that this word is used in the dialects and patois of the Turkish language in the form baya in the meaning “before” [4, 1877].
There are such lexems in DLT, that can express temporal meaning without the word ogur, for example: sikman — the time when grapes are squeezed [5, I, 435]; uligi — the time of howling: “Bu ugur ol böri uligu” — It is the time of wolf’s howling [5, I, 193]; kirkin — the time of camel’s excitation: “Bogra kirkini kirdi” — The time when a camel gets excited has come [5, III, 434]; Töl-foetus’ time. In the Oghuz language this word also means “baby” [5, III, 139]; Ol bizgo kolgü boldi — it happened when came to our place [5, II, 84].
2) The words connected with a day
This group includes the words kün, öylo, erto, özlo, kün ortusu, ikindi, türk kuyag ödi, tanq, küglük, tü§ ödi, tünüg, in-qtüir, axgam, kündüz, kego, tün-kün, tün, tünlo, maraz, for example: Öylo-noon (in the Oghuz language), özlo (Qyp-chaq) [5, I, 174]; erto-early in the morning [5, I, 183]; ortu: kun ortusu — noon [5, I, 183]; Türkkuyag ödi-noon [5, I, 359]; ikindi — the time for the second day’s prayer [5, I, 196]; tanq-dawn, daybreak: Tanq ata yortalim, Budhrug kanin irtolim — Let’s go at dawn and desire Budhruch’s blood [5, III, 310]; kugluk — the time between morning and noon (in Oghuz) [5, I, 460]; tü§ ödi — the time between morning and
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The structural-semantic peculiarities of the temporal words in Mahmud Gashgari’s “Divanu-lugat-it-turk”
noon [5, III, 133]; tünüg — night [5, III, 233]; ingir — dusk, twilight, gloaming. The Oghuz called it “imir” [5, I, 157]; axgam — evening [5, I, 169]; küngüz — afternoon: Tünls yorup kündüz sswnür — The night wayfarer rejoices over afternoon [5, III, 80]; kegs — night: Kegs turup yorir srdim, Kara kizil böri kördüm — While walking at night I saw a gold black wolf [5, III, 208]; Tün — night: Tünls ksldim — I came at night [5, I, 349]; tün-kün — at night-in the afternoon (i. e. the whole day, from morning till night) [5, I, 344]; maraz — the darkest night [5, I, 409].
The ancient Turki used the different words to call the certain parts of day, the certain spaces of time. Most of them are used in the epos “Kitabi-Dede Korkud” and in the modern Azerbaijani language; some of them are used in the modern Turkic languages and their dialects [6, 41]. The words tug and kugluk are used in the Kumyk language in the same meaning [2, 27].
Both in the modern Turkic languages and in the XI century the word kun that is the phonetic variant of the word gün was widely used and played an important role in the formation of the temporal expressions, for example: Sü on kün örük boldi — The troops stayed at the same place for ten days [5, I, 137]; Ol kiyim-kiyim kün kegürdi — He spent his days doing nothing [5, III, 166]; Tuyuk kün — rainy, drizzling day [5, I, 164]; Buyelinq kün- this windy day [5, III, 323] etc.
3) The words connected with a year
This group includes the following words; yil, izi, arkun, bildir, for example: yil — year: Bir yil kegti — A year has passed [5, III, 16]; Yil yazikti — The spring has come [5, III, 95]; bildir — last year [5, I, 446]; izi, arkin izi — next year [5, I, 153]; kurgakyil — dry year: Kurgakyilin bud-hun kör, karda tügsr kodi il — If people move to the other place in the dry year, go with them [5, III, 66]; arkun — the name of the next year [5, I, 170]. The words yil and bildir occur in the Azerbaijani language in the forms il and bildir.
Besides them there are twelve animals’ names of year used by the ancient Turki in the “Divanu-lugat-it-Turk”. The twelve animals calendar used by the Turki is the most ancient.
Giving the information about the word “pars” M. Kash-gari wrote: “Pars is one of the names of Turki’s twelve years. It has the following history: the Turki chose twelve animals’ names to call twelve years. All memorable dates and events in their children’s life (birth, age, war etc.) they calculate by these years...” [5, I, 355].
There is a following story in the “Divanu-lugat-it -Turk”: One day the ruler went hunting and the people drove all animals towards the river Ilisu. Some of the animals jumped into the river and twelve of them crossed it. Thus according to the succession of the twelve animals’ crossing they named each year [5, I, 355]: siggan yili — mouse year, ud yili — cow year, pars yili — panther year, tawiggan yili — hare year, nsk yili — crocodile year, yilan yili — snake year, yund yili — hourse year, bigin yili — monkey year, takagu yili — hen year, it yili — dog year, tonguz yili — swine year. Comparison of this ancient calendar with the modern animals’ calendar shows that there are
no serious distinctions between them: in the “Divanu-lugat-it-Turk”: ud yili — cow year, nsk yili — crocodile year, takagu yili — hen year and at present: öküz ili — ox year, sjdaha ili-dragon year, xoruz ili — cock year.
4) The words connected with the months and seasons.
This group includes the following words: ay, küz, ulug,
bagir, oglak, for example: Ay — month (30 days) [5, I, 148]; küz- autumn: Küz ksligiyazin bslgürsr — Autumn’s coming can be judged by summer [5, II, 362]; Kig — winter [5, II, 395]; kadir kig — severe winter [5, I, 366]; ulug — the middle of summer [5, I, 356]; ulug oglak — the period after the goat month [5, I, 35]; bagir — the middle of summer [5, I, 366]; oglak ay — the spring period after the holiday Nowruz (after March) [5, I, 356]; yaz — summer: Yazin katiglansa, kigin sswnür — The one who works in summer, will be glad in winter [5, III, 159] etc.
M. Kashgari wrote about the nomination of months and seasons carried out by the ancient Turki: “About the names of months: these names were used in the Arabic languages in towns. Nomads and the Turki who weren’t Moslem divided a year into four seasons and named them. Each of three month had its name and the end of a year was determined by it. The names of months after Nowruz were oglak ay and ulug oglak ay, because oglak — kids- grew up during this period. Then the month ulug ay came, as the ground was fertile and plentiful, animals grew up and milk increased during this period. The other months followed one another in the same order, but as they are used very little, I don’t enumerate them” [5, I, 356].
Thus the Turki used the names of months in the XI century, but as they were in the Arabic language, they weren’t included in the dictionary, that is to say as M. Kashgari’s dictionary was compiled with the purpose to teach the Arab the Turkic language, M. Kashgari giving the Turkic names of seasons didn’t include the Arabic names of months in his dictionary, because it wasn’t necessary.
5) Past-present-future
This group includes the lexemes that express action, events, processes that take place in the past, present, future and their temporal connection. I. Tahirov in his book “The tense category in the Azerbaijani and English languages” divides the temporal words of the compared languages into two parts: the first group includes the temporal nouns, adverbs, adjectives, the second group includes the words of the different parts of speech that express action, events, processes which take place in the “past-present-future” and considers each of these groups a separate microsphere [7, 118]. In the M. Kashgari’s dictionary this microsphere includes the following words: agnu, basa, burun, sonq, andan, önq, smdi, uza, izi, ug, baya ok, imdi ok, tutagi and other words, for example: a§nu- before: Msn ondan agnu ksldim — I came before him [5, II, 383]; basa-after, later: Msn anda basa ksldim — Icame after him [5, II, 370]; burun — before: O msndin burun bardi — He came before me [5, II, 383]; sonq — then, after: Ssn msninq sonqa ksl — Come after me; follow me; Bu söz sonqinda aygil- Speak after these words [5, II, 383]; andan — after him (in the Oghuz):
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Andan aydim — I spoke after him [5, I, 171]; önq — before: Ol mondon önqdin bardi — He went away before me [5, I, 114]; Baya ok ksldim — I came not long ago [5, I, 112];
dmdi ok aydim — I have just said [5, I, 112]; smdi — now [5, II, 370]; щ — now: U§ koldügüm — Ihave just come [5, I, 111]; uza — the past time: drdi uza oronbr, drdom bogi bilik tag — There used to be men in the past, Erdem bey was like a mountain [5, I, 153]; izi-next year, arkin il — next year [5, I, 153]; tuta§i — always: Mon sanqa tuta§i barir mon — I always come to your place [5, I, 431]. The temporal words in these examples are postpositions, nouns and adverbs. More than past of them are used in the modern Azerbaijani language. Naturally there were certain phonetic changes in them, but they didn’t influence their semantics.
The word uza is used in the Turkmen and Altai languages in the form oza and means “in the ancient times”, in the Qypchaq language it means “time”. The word burun is
used in the Turkmen and Karachai- Balkar languages in the form “burun önco” and means “in the past” and it is given in the dictionaries in this form. Thus such words given in the M. Kashgari’s “Divanu-lugat-it-Turk” haven’t left the language in spite of long time and are still used in the Turkic languages in the different forms.
25 % of the words given in the following couplet are temporal ones, and it proves that the ancient Turks attached great importance to time and tried to appreciate this notion: Ki§ka etin, kalsa kali kutlug yay,
Tün, kün kega alkinur ödhlok bila yay Prepare for winter, if summer comes,
The days will flee into nights The month will be over [5, I, 148].
Generally the wide study of temporal vocabulary in the “Divanu-lugat-it-Turk” including temporal words, word-combinations and sentences will make it possible to clarify some problems in Turkic philology.
References:
1. Atalay B. M. Kashgarli Divanu-lugat-it-Turk. Turkish translation. - Volume I. - Ankara: Turk Tarih Basimevi, 1985. - 530 p. (in the Turkish language).
2. Aidiyeva T. I. Apprehension of temporal semantics of some nouns in the different languages (on the material of the Kumyk and English llanguages).//The humanities and social sciences. - № 70. - 2008. - 67 (in the Russian language).
3. Askerov R. B. Qutadgu Bilig./R. Asker. - Baku:“Elm”, 2003. - 320 p. (in the Azerbaijani language).
4. Karabacak E. Zaman isimleri üzerine.//V Uluslararasi Türk Dili Kurultayi Bildirimleri. II. - 2004. - sah. 1855-1946.
5. Kashgari M. Divanu-lugat-it-turk. IV volumes. - Baku: «Ozan», 2006 (in the Azerbaijani language).
6. Kitabi-Dede Korkud/Compiled, transcribed and adapted by F. Zeynalov and S. Alizadeh. - Baku: «Yazichi», 1988. - 265 p. (in the Azerbaijani language).
7. Tahirov I. M. Tense category in the Azerbaijani and English languages. - Baku: «Nurlan», 2007. - 324 p. (in the Azerbaijani language).
8. Yilmaz G. Erken dönem Türk dü§üncesinde “zaman” kavrayi§i.// [Electronic resource]. - Available from: http://www. turanjeopolitigi.com/felsefe-metinleri/99-turk-dusuncesinde-zaman-kavrayisi.html.
Ukrainets Liudmyla Fedorovna, Poltava National Pedagogical University named after V. G. Korolenko, Doctor of Philology, Professor, Department of Ukrainian language E-mail: ukrayinetz@mail.ru
Culturologically-linguistic aspect of the voiceless consonants’ [т], [т:], [т '], [т ':] connotation in the Ukrainian poetic language of XX-XXI centuries
Abstract: The article deals with the problem of generating connotations by noisy consonants in the Ukrainian poetic language of XX-XXI centuries. Culturologically-linguistic interpretation of the association experiment has allowed participants to objectify phonetic connotation ofthe voiceless consonants [т], [т:], [т'], [т':] that is not only as an element of aesthetization artistic type of communication, but also as an important part of the dominant stylistic trends formation in the development of the Ukrainian literary language.
Keywords: connotation, voiceless consonants, culturologically-linguistic aspect of analysis, poetic language of XX-XXI centuries.
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