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К восточным заимствованиям относится лексема pârkan - 'парча', русский язык был языком-посредником.
Из ткани могли изготовлять не только элементы одежды и ее составные части, но и предметы, используемые в быту: xir - 'мешок', wens mçr/xti sôx - 'полотенце', kasas, pûs - 'чехол, наволочка' и др., из кожи налима (рыбы) также шили мешки, которые были очень прочны: panne xir - 'мешок из налимьей кожи'.
Также хантыйские мастерицы шили одежду из крапивного и льняного волокна. Из шерстяных нитей плели пояса и подвязки для обуви, а на иглах вязали
Библиографический список
носки. На обувь и пояса шла также покупная кожа; на украшения - бисер, металлические подвески.
Собственно хантыйскими являются и названия мужской и женской одежды, головных уборов, обуви, названия орнаментов, женских украшений, названия красителей.
Приведенный материал также позволяет сделать вывод, что в целом у народа ханты была древняя самобытная материальная культура, приспособленная к суровым условиям жизни.
1. Филин Ф.П. Очерки по теории языкознания. Москва: Наука, 1982.
2. Гауч О.Н. Семантико-этимологическая интерпретация предметно-бытовой лексики второй половины XVIII в.: на материале ТФГАТО. Диссертация ... кандидата филологических наук. Тюмень, 2009.
3. Горячкина Е.В. Названия материала для изготовления одежды в русском языке XI - XVII вв.: этимология, семантика. Вестник Иркутского государственного лингвистического университета. Серия «Филология». 2013; № 2 (23):133 - 140.
4. Готовцева Л.М. Традиционная одежда якутов: лексико-фразеологические и лингвокультурные аспекты. Вестник Новосибибирского государственного университета. Серия: Лингвистика и межкультурная коммуникация. 2017; Т. 15, № 2: 81 - 90.
5. Лобанова А.С., Черных А.В. Лексика традиционного костюма в диалектной речи коми-пермяков. Урало-алтайские исследования (научный журнал). 2014; № 3 (14): 24 - 35.
6. Шамигулова А.Т. Лексика одежды и украшений в башкирском языке. Автореферат ... диссертации кандидата филологических наук. Уфа, 2015.
7. Соловар В.Н. Хантыйско-русскийсловарь (казымский диалект). Тюмень: ООО «ФОРМАТ», 2014.
8. Фасмер М. Этимологический словарь русского языка. Санкт-Петербург, 1996; Т. 1 - 4.
9. Steinitz W. Dialektologisches und Etimologisches Wörterbuch der ostjakischen Sprachen. Akademie Verlag. Berlin, 1966 - 1991; Т. 1 - 14.
10. Герляк Н.А. Названия одежды в хантыйском языке: генезис и семантика (на материале казымского диалекта). Вестник угроведения. Научно-теоретический и методический журнал. 2016; № 4 (27): 7 - 14.
References
1. Filin F.P. Ocherkipo teoriiyazykoznaniya. Moskva: Nauka, 1982.
2. Gauch O.N. Semantiko-'etimologicheskaya interpretaciyapredmetno-bytovojleksiki vtorojpolovinyXVIII v.: na materiale TFGATO. Dissertaciya ... kandidata filologicheskih nauk. Tyumen', 2009.
3. Goryachkina E.V. Nazvaniya materiala dlya izgotovleniya odezhdy v russkom yazyke XI - XVII vv.: 'etimologiya, semantika. VestnikIrkutskogo gosudarstvennogo lingvisticheskogo universiteta. Seriya «Filologiya». 2013; № 2 (23):133 - 140.
4. Gotovceva L.M. Tradicionnaya odezhda yakutov: leksiko-frazeologicheskie i lingvokul'turnye aspekty. Vestnik Novosibibirskogo gosudarstvennogo universiteta. Seriya: Lingvistika i mezhkul'turnaya kommunikaciya. 2017; T. 15, № 2: 81 - 90.
5. Lobanova A.S., Chernyh A.V. Leksika tradicionnogo kostyuma v dialektnoj rechi komi-permyakov. Uralo-altajskie issledovaniya (nauchnyjzhurnal). 2014; № 3 (14): 24 - 35.
6. Shamigulova A.T. Leksika odezhdy i ukrashenij v bashkirskom yazyke. Avtoreferat ... dissertacii kandidata filologicheskih nauk. Ufa, 2015.
7. Solovar V.N. Hantyjsko-russkij slovar' (kazymskij dialekt). Tyumen': OOO «FORMAT», 2014.
8. Fasmer M. 'Etimologicheskij slovar'russkogo yazyka. Sankt-Peterburg, 1996; T. 1 - 4.
9. Steinitz W. Dialektologisches und Etimologisches Wörterbuch der ostjakischen Sprachen. Akademie Verlag. Berlin, 1966 - 1991; T. 1 - 14.
10. Gerlyak N.A. Nazvaniya odezhdy v hantyjskom yazyke: genezis i semantika (na materiale kazymskogo dialekta). Vestnik ugrovedeniya. Nauchno-teoreticheskij i metodicheskij zhurnal. 2016; № 4 (27): 7 - 14.
Статья поступила в редакцию 05.12.19
УДК 801.52 DOI: 10.24411/1991-5497-2019-10282
Dzhakaeva A.A., Cand. of Sciences (Philology), senior lecturer, Department of Foreign Languages, Faculty of Economics, Dagestan State University
(Makhachkala, Russia), E-mail: a.dzhakaeva.a@mail.ru
Aigubova S.S., Cand. of Sciences (Philology), senior lecturer, Department of Foreign Languages, Faculty of Economics, Dagestan State University
(Makhachkala, Russia), E-mail: soulless17@yandex.ru
FUNCTIONAL AND SEMANTIC FEATURES OF THE LEXEME BIR / ONE IN KUMYK AND ENGLISH. The article examines the categorical-semantic status and features of the lexeme bir/one as they are used in Kumyk and English. These lexemes act as numerals, adjectives, indefinite pronouns and nouns. The relevance of the topic is due to the fact that despite the fact that there are works performed on the material of English, Kumyk and other Turkic languages, as well as in comparative terms, this lexeme requires a deeper and more comprehensive study at different language levels in a typological perspective. It is revealed in what contextual conditions the lexemes bir /one are used not only to express quantitative meaning, but also a number of symbolic philosophical categories, as well as the role of an amplifying particle. Cases of using the lexeme "one" as a substitute word are studied. The reasons for the special status of this lexeme in a series of quantifiers are established with reference to its etymology in comparable languages and its symbolic meanings.
Key words: lexeme "one", functions, features, semantics, symbolism, quantity.
А.А. Джакаееа, канд. филол. наук, доц., ФГБОУ ВО «Дагестанский государственный университет», г. Махачкала,
E-mail: a.dzhakaeva.a@mail.ru
С.С. Айгубоеа, канд. филол. наук, доц. ФГБОУ ВО «Дагестанский государственный университет», г. Махачкала, E-mail: soulless17@yandex.ru
функционально-семантические особенности лексемы бир/ one «один» в кумыкском и английском языках
В статье исследуется категориально-семантический статус и особенности функционирования лексемы бир/one «один» в кумыкском и английском языках, особенностью которой является способность выступать в роли числительного, прилагательного, неопределенного местоимения и существительного. Актуальность темы обусловлена тем, что хотя и существуют работы, выполненные на материале английского, кумыкского и других тюркских языков, а также в сопоставительном плане, данная лексема нуждается в более глубоком и всестороннем исследовании на разных языковых уровнях в типологической перспективе. Выявляется, в каких контекстуальных условиях лексема бир/one «один» используется не только для выражения квантитативного значения, но и ряда символических философских категорий, а также в роли усилительной частицы. Рассматриваются случаи использования лексемы один в роли слова-заменителя. Устанавливаются причины особого статуса данной лексемы в ряду квантификаторов с обращением к этимологии данной лексемы в сопоставляемых языках и ее символическим смыслам.
Ключевые слова: лексема один, функции, особенности, семантика, символика, количество.
There are a number of special studies in linguistics devoted to the representation of quantitative relations expressed by the lexeme "one" and its philosophical interpretations, made on the basis of English, Kumyk and other Turkic languages [1], as well as in comparative terms [2,3]. However, this lexeme needs a deeper and more comprehensive study at different language levels in a typological perspective.
This article explores the heterogeneity of the lexical meaning of the lexeme "one" and its multifunctionality in the Kumyk and English languages. Attempts are made to identify the common and different in meaning and functioning of the lexeme in comparable languages, and we use refer to symbolic interpretations of this number to understand its specificity among other numbers.
Main part
The semantics and functioning of the word "one" in comparable languages raises a number of problems for researchers, for the most part of the morphological plan, which are not peculiar to other numerals and characterize precisely this lexical unit in its complexity.
In his work, Toporov argues that in ancient texts the number "one" is either very rare or not used at all. This suggests that the main component of the number "one" is the value of undivision and integrity, and not the value of the first element in the number series. [4]
V.A. Lukin, in particular, notes that "the ensemble of the singular meaning, identity and unity is not only an invariant of the etymology of modern semantics of the lexeme "one", but also an invariant of phylogenesis and ontogenesis of the concept of number" [5, p. 306].
Thus, the following statement by V.A. Lukina: "1 is not a number, but the ant-onymy in the form of a number, more precisely the antonymic meaning of the lexeme "one", from which the concept of a number grows" [5, p. 306]. It must be emphasized that in linguistics, this modification of a single meaning grows into a complex semantic-morphological problem whose solution is not possible only at a theoretical level. It is this problem that we will pay special attention to.
The number "one", being the first element of a number series, conveys special semantics. All numbers come from the unit, which is equivalent to the mystical, undetected and not measuring "Luminous point" and "Higher Power" [6, p. 574]. In the Kumyk and English languages, the number of bir / one is reflected in the meaning "unity, unanimity": Ону булан бирге бизге бир къабасакъкалы бирев де гелген эди. "A man with a thick beard came to us with him" [7]; Бирлешген Миллетлени Къуруму (United Nations); бир авуздан "unanimously" / Friendship cannot always stand on one side. (proverb)
In universal consciousness, the number "one" symbolizes not only unity, but also the first impulse, the first movement and the beginning [8, p. 39].
To identify the symbolic semantics of the number bir "one" in the Turkic languages, it is necessary to consider its etymology. It should be noted that there are several opinions regarding the origin of the word "one". Some scholars associate the common Türkic word bir "one" with the Mongolian pronoun "everything, everyone", others - with the word barmaq "finger", the pronoun bir / bar "this one".
In the mythological representations of the Turkic peoples, "one" ("bir" in kumyk language.) has sacred meanings of existence, existence, integrity, perfection. This value is closely related to the use of the number of bir "one" in the meaning of an indefinite pronoun: бир гиши/'a man". Сизин бир Али деген адам сорай гелген эди [9] "Someone named Ali asked you."
The English lexeme "one" originated from the Indo-European basis "oi-nos" which has the meaning of integrity, unity and separation. In this sense, it is found in many phrases and phraseological units: to be made one "get married", all in one "all together", one and all "all without exception", with one accord "unanimous", one and undivided "one and indivisible", at one go (at the first go-off; at one sitting; in one gulp), at one "in agreement, unanimously." [ 3, c 32]
It should be noted that one of the most common elements of the interpretation of the lexeme "one" are such words as single and individual, transmitting the categorical meaning of objectivity, individuality, individuality of existence, perculiarity.
The specificity of the word "one" is that the word calling it appears on the border between the category of quantity and quality, since an object in the amount of one is an object in itself. Hence there is a wide range of semantics of this word: this is an indication of an object, an object in the amount of one.
In English, the numeral one is synonymous in function of an indefinite article a /an and an indefinite pronoun any. Examples: One day, I will find myself persuading Harriet Harman and Tessa Jowell to stand in a supermarket while I ask passing shoppers if they can tell which one is which, or trying to persuade a Master of the Hunt to be chased naked through the countryside by a pack of vicious foxes [10].
The noun in combination with the numeral bir "one" in the Kumyk language also means an indefinite object or person, but unlike the English language, the numeral bir "one" can be used with a noun in both singular and plural, for example: бир къатын "a woman ", бир адамлар " some people ", unlike the English language, where the numeral " one " is combined only with singular nouns [3, p. 35].
The article-like functions of the word bir / one is only one of the difficulties of its morphological status. Most clearly and vividly, the complexity of the morphological nature of this word is visible when it is lexicographically understood. In the interpretation of the word "one", it should be emphasized that there is a certain regularity in the relationship between the meaning of a given word and its syntactic function, which leads to the necessity of using such marks as "in the meaning of an indefinite pronoun", "in the
meaning of a noun", "in the meaning of a numeral", " in the meaning of the adjective. " The number and variety of interpretations of the semantic and grammatical meanings of a given word varies in different dictionaries, both in quantitative and qualitative aspects, and is a very difficult problem. Here we will present the results of long work, possibly important for lexicographic practice [3, p. 36].
Since the semantic meaning of the lexeme bir / one is extremely related to its morphology, its morphological status must be considered in the system.
It was the syntactic functions of the word that were taken as the basis of semantic differentiation, since semantic detailing only on the basis of context does not give a clear difference in the meanings of this word because of their dialectic relationship.
Thus, the following syntactic (semantic-syntactic) models for the use of the word bir / one can be clearly distinguished:
1) bir / one as an independent lexeme (indefinite pronoun).
In addition to the fact that the lexeme bir / one can convey the value of the uncertainty "some" as mentioned above, it should be noted that in both languages the numeric bir / one is part of a number of indefinite pronouns: : биревню де, бирев де, биревню ягъындан да «by nobody»; бирев де «nobody» / someone, anyone, no one, everyone, none. Examples: Бирев къапталын жувагъанда, бирев де тонун жува эди (proverb) [7] / You'll meet someone. Someone wonderful [11].
Unlike English, in the Kumyk language the numeral bir "one" can fulfill the function of not only indefinite pronouns, but also adverbs, for example: гьеч бир заманда да «never»; гьеч бир ерге, бир ерге де «nowhere». Аня да, мен де дагъы бир заманда да айрылмажакъгъа бир-бирибизге сёз бергенбиз. [12] "Anya and I vowed never to part with each other again".
In English, an adverb of frequency once was formed from the numeral one: "I'll ask you once more," he continued, his cheeks stuffed [11].
2) "One" in the role of a noun.
It is very interesting that in English the word one can be used in the meaning of "person": When things go badly, one is willing to take a chance, he suggested [13]. In addition to the meaning of "man", the lexeme "one" has the meanings "God" - One above and "devil, damn" - The evil one.
Also, the lexeme "one" can act as a substitute word in a sentence, taking on all the properties of the replaced word - context compatibility, function and place in the sentence: "You can't write a story about weather - a good one, anyway" "It is impossible to write an essay on the weather, I mean a good, solid article" [11].
3) bir / one + noun (only specific), correlates with the general quantitative paradigm (numeral);
In this construction, the following semantic-syntactic functions of bir / one are clearly distinguished:
3.1 particle (amplification)
In the Kumyk language, the bir "one" can be used to enhance the quality or significance of the action: Бир яхшызатлары да бар шу бизин пачалыкъны [9] "Our state has some good things." In English, one is also used as an amplifying particle, but with the meaning "your faithful servant, I": one is rather busy just now [3, p. 41-42].
3.2 Indefinite pronoun
In a number of contexts, the lexeme bir / one "one" is an indicator of uncertainty. In the Kumyk language, double bir acts as an indefinite pronoun: Алты, бир-бир гюнлерде сегиз сагьатлар лекцияларда олтура. "At six o'clock, and on some days and at eight o'clock they have lectures" [3, p. 42]; Бир-бирде чебер китапларда шолай къоллангъан фразеология сёз тагъымланы барабара халкъ эркин кюйде къоллайгъан болуп къала. [14]
3.3 Numeral
It is important to note that one of the main criteria for identifying the quantitative meaning of the words bir / one is their correlation with various types of quantitative paradigms. Thus, the lexeme "one" , which is the first element of the quantitative series, has various shades of numerical value (only one, not more; one or two in a linear row, as a component of the minimum paradigm): Гьалиги заманда йыракъ ер ёкъ, машин булан бурунгъу бир айлыкъ ёллагъа бир гюнден барып болагъан болгъан [12] "Now there are no far places, where you used to go in a month. Now you can go there in one day." / "One spring roll or two?" [11]; Gwen raised one eyebrow [11]; There is, however, one catch ... [15]; At that moment the guard with a scar beneath one eye came through the door .... [15]
However, it should be emphasized that this is not the most used meaning of the word "one". An object in the amount of one is an object in itself, which can be grammatically expressed by a singular noun. Therefore, the use of this word is in most cases redundant.
3.4. Adjective
Here the distinction of qualitative values in the English language is possible when replaced by such synonyms as "single, unique."
The study showed that quite often the lexeme bir / one "one" is used to express emphasized singularity, often supported by the structure of the sentence, the presence of a contrast to an abstract, indefinitely large set or indefinitely small, as well as adverbs only in the English language. Thus, emphasis is placed on the unity of the object. At the same time, opposing a singular object to any set, both positive connotation (uniqueness) and negative connotation (insufficient number) can be transmitted: Арабызда биргине-бир математик... [9] "Among us there is only one mathematician"; Ону сынгар бир алмасы къалгъан "only one apple is left"; янгыз бироьтген йыланы ичинде "only for the last year" [7] / For some reason or other only one of
these had been used and canceled; the other still lay in the vaults of the Bank [15]. (negative connotation).
In English, the lexeme "one" can also be accompanied by a definite article "the", which in this case serves to convey the meaning of exclusivity: "You look ... stunning, -Dominic said, waiting patiently in the hallway. It's the one. " [11]; "The one and only." Langdon pushed on toward the Office of the Swiss Guard [15]; Camerlegno Ventresca was the one man who had been a beacon of hope for the world through this entire tribulation. [15]; Today, however, he had about twenty minutes to find what he was looking for - the one church containing a Bernini tribute to fire [15].
Conclusion
Thus, the considered examples demonstrate that the lexeme bir / one "one" is used both as a means of indicating the unity of an object, its certainty, its individuality,
Библиографический список / References
and an expression of the uncertainty of an object, the impossibility of isolating it from a set.
Also, the lexemes bir / one "one" have a great highlighting potential, which is observed in cases of excessive use of these words to create a semantic accent. In this case, these lexemes are subjected to desemantization. That is why they are not used as full-valued words, but act as particles. The ability to desemantize these lexemes is also observed in their use in the sentence as substitute words.
For the semantic differentiation of lexemes bir / one "one", such syntactic (semantic-syntactic) functions of these lexemes as functioning as "noun", "indefinite pronoun", "adjective", "numeral", "amplifying particle" were revealed.
Thus, the categorical-semantic attribute of quantitativeness can acquire various modification meanings.
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3. Dzhakaeva A.A. Structural and semantic characteristics of numerals in the Kumyk language in comparison with English. Dis .... Cand. filol. sciences. Makhachkala, 2007/
4. Toporov V.N. On numerical models in archaic texts. Text structure. Moskwa, 1980.
5. Lukin. V. A. Semantic primitives of the Russian language. Fundamentals of the theory. Moskwa, 1990/
6. Carlot H.E. Dictionary of characters. Moskwa, 1994/
7. Bammatov B.G. Gadzhiahmedov N.E. Kummyk-Russian Dictionary. Makhachkala, 2007.
8. Klyuchnikov S.Yu. The sacred science of numbers. Moskwa, 1996.
9. Kerimov I. BatyrBatash. Makhachkala: Daguchpedgiz, 1987.
10. Fielding H., Jones B. The edge of reason. Moskwa: Eksmo, 2015.
11. Jio S. Blackberry winter. Moskwa: Eksmo, 2018.
12. Batyrmurzayev N. Davut Bulan Layla. Makhachkala, 1965.
13. Christie A. The case of discontended husband. English story. Moskwa: Publishing house "Manager", 1999.
14. Daibova K.Kh. Kumyk-Russian and Russian-Kumyk phraseological dictionary. Makhachkala, 1981
15. Brown D. Angels and demons. Moskwa: Eksmo, 2015.
Статья поступила в редакцию 06.12.19
УДК 801.8 DOI: 10.24411/1991-5497-2019-10283
Dongak A.S., Cand.of Sciences (Philology), leading researcher, Department of Folklore Studies (Kyzyl, Russia), E-mail: antdon@mail.ru
LANGUAGE FEATURES OF TUVAN VARIANTS OF "TALES ABOUT KEZER". Tuvan-Mongolian literary and folklore contacts as a result of long close historical-cultural relations between the two peoples - equally rightful heirs of the ancient nomadic civilization of the steppe Central Asian and taiga Sayan-Altai regions, are of great scientific interest to researchers due to little study. One of the vivid and obvious phenomena in the Tuvan-Mongolian folklore relationships is the widespread existence in the oral tradition of the Tuvans of various arrangements of the Central Asian cycle of legends about Geser. In this article the author aims to identify the linguistic features of the Tuvan transcriptions of the legend about Kezer, mainly words and expressions borrowed from the Mongolian language. Despite the more than 250-year history of the existence of the epic "Geser' in Tuva, archaic layers of the vocabulary of Mongolian sources can be preserved in the texts of Tuvan versions. An analysis of the text of various Tuvan arrangements, narrated by different storytellers, collected in one book showed that each of the storytellers made creative contribution to the creation of the content and form of the epic narration of the Gesar's Tuvan transcriptions based on Mongolian originals - oral or written versions (manuscripts), to outline their artistic fabric. Therefore, each of the chapters has its own unique linguistic, lexical-stylistic and poetical-style features that convey the individual style and manner of storytellers depending on talent and improvisational abilities.
Key words: Kezer, Geser, heroic legend, folklore relationships, Tuvans, linguistic features, Tuvan storytellers.
А.С. Донгак, канд. филол. наук, ведущ. науч. сотр. группы фольклора Тувинского института гуманитарных
и прикладных социально-экономических исследований при Правительстве Республики Тыва, г. Кызыл, E-mail: antdon@mail.ru
языковые особенности тувинских вариантов «сказания о кезере»
Публикация профинансирована РФФИ, проект № 17-04-00231а/17-ОГОН «Тибето-монгольские средневековые литературные памятники в фольклоре тувинцев (исследование, тексты, перевод)».
Тувинско-монгольские литературно-фольклорные контакты как результат длительных теснейших историко-культурных взаимоотношений двух народов - равноправных наследников древнейшей кочевой цивилизации степного центральноазиатского и таежного саяно-алтайского регионов - представляют большой научный интерес для исследователей в связи с малоизученностью. Одним из ярких и очевидных явлений в тувинско-монгольских фольклорных взаимосвязях является широкое бытование в устной традиции тувинцев различных переложений центральноазиатского цикла сказаний о Гэсэре. В настоящей статье автор ставит своей целью выявление языковых особенностей тувинских переложений сказания о Кезере, главным образом, слов и выражений, заимствованных из монгольского языка. Несмотря на более чем 250-летнюю историю бытования эпоса «Гэсэр» в Туве, в текстах тувинских вариантов могут сохраняться архаические слои лексики монгольских источников. Анализ текста показал, что каждый из сказителей вносил свой творческий вклад в создание содержания и формы эпического повествования тувинских переложений «Гэсэра» на основе монгольских оригиналов - устных или письменных версий, в обрисовку их художественной ткани. Потому каждая из глав имеет свои неповторимые языковые, лексико-стилистические и поэтико-стилевые особенности, передающие индивидуальный стиль и манеру сказителей в зависимости от таланта и импровизационных способностей.
Ключевые слова: Кезер, Гэсэр, героическое сказание, фольклорные взаимосвязи, тувинцы, исследований при языковые особенности, тувинские сказители.
Тувинско-монгольские литературно-фольклорные контакты как результат длительных теснейших историко-культурных взаимоотношений двух народов, равноправных наследников древнейшей кочевой цивилизации степного цен-тральноазиатского и таежного саяно-алтайского регионов, представляют большой научный интерес для исследователей из-за недостаточной изученности.
Это позволило бы ответить на важные вопросы фольклористики и литературоведения (касательно сказочных сюжетов, заимствованных из старомонголь-
ской литературы), таких как миграция эпических и сказочных сюжетов из одной языковой среды в другую, перенос литературных текстов в иноязычную устную среду, проблемы их языковых особенностей и трансформации, формирования циклизации и художественно-стилистической трансформации и других теоретических явлений.
Одним из ярких и очевидных явлений в тувинско-монгольских фольклорных взаимосвязях является широкое бытование в устной традиции тувинцев различ-
