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"(discourse (text)) system))" for the original and translated languages. A poetic text with its entire special features such as metric, phonic, phonetic, syntactic, melodic forms is the basis for the cognitive discord which should be decreased in the translation.
The cognitive discord appears when the translator must connect meaning and expression, and in the personal discourse which includes the poetic text, expression determines meaning. The predominating role belongs to the expression of an entire text, and the individual words and the parts of the text are penetrated by the spirit of whole. Poetic translation superimposes many limitations which not all translators are capable of carrying out.
It is assumed that the theory of the cognitive discord will be used together with other theories of translation. It is considered as one of those which will make it possible to increase the level of the qualification of translators. Источники:
1. Комиссаров В.Н. Теория перевода (лингвистические аспекты). - М.: «Высшая школа», 1990.
2. Мартыненко Л.В. В сборнике: ТЕНДЕНЦИИ ФОРМИРОВАНИЯ НАУКИ НОВОГО ВРЕМЕНИ Сборник статей Международной научно-практической конференции: в 4 частях.2014.
3. Степина И.В. Экспрессия в языке и способы ее выражения. Казанская наука. 2010. № 9.
Ж.С. Ракыш к.филол.н., с.н.с.,
Институт литературы и искусства им. М.О. Ауэзова
Zh.S. Rakysh
Science supervisor, Candidate of Phi\o\ogica\ Sciences M.O. Auezov Institute of Literature and Art (zhumasha^9@ma\\xu, 8 HI 010 08 32)
VARIANT PECULIARITIES OF EPOS «MARGUBA»
Annotation. The author of the article considers the variant peculiarities of epos «Marguba» which was created on the base of the Arabian tale «Thousand and one Nights».
Key words: dastan, epos, an Arabian fairy tale, plot, text.
The worldwide unique project - 100 volume Collection "Babalar sozi" within the State program "Cultural heritage" - include the Kazakh folklore heritages and scientific revolutions of their editions that were collected and preserved in manuscript collections for a long time, published in XIX-XX centuries just in old Turkic, Arabic and Persian languages and were unknown to the wide audience all these years. One of those Kazakh folklore heritages is the dastan about Marghuba.
The plot content of the "narration about woman Marghuba" runs as following: a man named Murat Salyk was living in Turkistan city and his wife Marghuba was very honest and had an enchanting beauty. Once he decided to take pilgrim's journey to Mecca, which is the fifth sanctity in Islam religion. Murat Salyk has given to his younger brother the power with his most precious possession, his wife. His younger brother came to visit her every day and helped with
daily routine. Once he saw her combing hairs, was wondered by her beauty and expressed his sentiments. He came very angry when Marghuba bidden defiance to him, and paid jewels to four men to bear evidence against her at the kadiyat (spiritual center for settlement of civil disputes). According to the sharia-based kadiyat judgment she was sentenced to be killed by throwing stones. Masses of people threw by one stone at her and she was strewn with stones. Marghuba came home by Weeping Cross and was sobbing her socks off, when near passing one Bedouin get off a camel and digged her out. He was also wondered by beauty of injured woman and persuaded her to be his lawful wife. Marghuba explained the case that she is married and her husband is alive, and she was sentenced because her brother-in-law casted aspersion on her. Bedouin brought her to home, suggested her to be his "lifelong sister" and asked his wife to take care of her. Bedouin also had a younger brother, he saw and felt in love with her and talked to her the easy way and the hard way, but Marghuba bidden defiance to him, too. He killed Bedouin's breastfed child and spread blood on her hands, put the bloody knife under her pillow. In the morning everybody saw this bloody event. Marghuba was repeating that she is innocent and this is a slander, even when was beaten. Bedouin was convinced that she was innocent, but he was in a funk about his wife and gave her four hundred gold money, asked her to leave them. Marghuba walked one day and one night and got one city. She came to the market and saw there a man who was sentenced to death by hanging as he did not pay debts. She has paid his debts and saved his life. A man felt in love with her and followed her everywhere. She tried to run away and caught an outgoing ship, but she was unfortunate here, too. A man overtook her at the ship, told the head of a ship that "she is my slave" and sold her for hundred gold coins. Now, head of a ship became amorous of her beauty and proposed to marry him. Marghuba started to cry loudly, so everybody at the ship heard her crying and came to see what was going on. When they saw how beauty she is, all of them felt in love with her and began to express their sentiments. Marghuba couldn't do anything, but just prayed devoutly and her muffled sobbing was discerned by God. Suddenly the weather has changed, started thundering and lightening. Everybody and everything were burned out, except Maghruba and jewels, as God's present for her honest. After few days floating in the ship alone, she got one city, before leaving the ship she put on her menswear. Everybody was admired that one man could manage a huge ship alone. Marghuba gave all jewels to the king and built a separate house, started new life praying to God. The prayerful Marghuba prayed for those who have sickness, prays were discerned and they all recovered. Mar-ghuba became famous as the faith healer.
When Murat Salyk came back home, his younger brother told him that Marghuba was killed by kadiyat judgment for her harlotry. He became a blind as he covered Marghuba with shame. As Murat Salyk did not know exact details, he decided to treat his brother and hit the road to that faith healer. That man, murdered a breastfed child lost his legs and arms, and his brother was taking him to treat. The man, who sold Marghuba to strangers was in trouble, too and he joined them on the half way. So, all together they were on their way to the same faith healer.
Marghuba recognized them at once and announced to bless everybody at the king's palace to assemble a wide audience. Firstly, Marghuba asked them
"say if you have any vile sin". And slanderers explained their sin, laid the case before everybody one by one. Then Marghuba related her adventures, too and said "I'm that pathetic woman you caused offence to". She forgave those unmake mind men, went back home together with her husband to Turkistan city. In this way, Marghuba had many troubles and endured embarrassment.
Marghuba is an Arabian girl's name, the meaning - worthful, dear, sweetheart.
In the dastan there are given different samples of humanity that are based on the heavy life moments of the main hero: doing an ill service to the trusted, greedy, perjury, lasciviousness - together with these poor characters of humanity given also good intentions such as: to keep faith to beloved one, the fear of God, to help somebody through trouble, to be kindness, to be exemplify to everybody. The content of the dastan "Marghuba" is originated from an Arabian "Min bir tun" (Thousand and one night) story narrated on pages 489-490 and it's a story of 33rd night named "Totynama". Therefore, "The story of Utarid's wife Hurshid and three man" taken as a plot [2, 112-113].
The dastan keeps the fairy plot of the story and it causes to complicate the events. First of all, in order to give additional features the geographical location was changed and it's narrated as the story took place in Turkistan city. For the second, names of the main heroes were changed and number of characters increased. For the third, all those who tried to harm the innocent woman had different troubles. And by the power of God she got ability to treat people.
At the essence of the storywas capturedthe problems of that period and those who were persecuted through East and West. This dastan, according its subject and content falls under the adventure (novel) group which is including narrations about women of faith and smart [3, 76].
Also, thisdastanhassomeother editionsof manuscriptresources. Andthesearein bookish edition:
1. The woman Marguba story. Was published in 1889 at the Kazan Imperial University printing house, by Shamsidin Kusainuly financial support. OFK: PM 687; PO 259 (photocopy), in Arabic script, 18 pages.
2. Kissa Marghuba. Was published in 1911 at the Karimov brothers printing house, in Kazakn city. There are three copies are remained [OFK: ffl. 374, ffl. 8518, ffl. 8519], in Arabic script, 23 pages. There is a note in the book binding "Was rewritten from Nogai to Kazakh, Akylbek bin Sabal), 8519-encoded book remained in good condition. Akylbek Sabaluly is known as the literary writer of the history of Kazakh literarature.
In manuscript edition:
1. The story of Markuma. OFK: ffl. 836, in Cyrillic, 28-34 pages. Taken out of the repertoire of the national poet Rahmet Mazkozhayev. Makash Bekbergenov, the manuscript recourses collection of the Kyzylorda expedition in 1946.
In this text the names of main heroes have changed, for example Markuma's husband name is Mardi Salyk, brother-in-law's name is Pasat, and there is a salesperson who helped to Markuma. The man who killed his owner's baby as Markuma has bidden defiance to him - was a slave from kyzylbas tribe and epic enemy. Only subtle enemies as people of kyzylbas tribe can do such an atrocity- this explanation can belong only to famous epic writer R.Mazkozhayev
who has poetized many hero poems, also this detailed epic thought used only in this edition of dastan.
Dastan finishes with happy end and narrates that when Markuma reunited with her husband the angels sprinkled brilliants from the sky, they were happy, had many children. And as we know, this kind of happy end is the constant model of many dastans.
2. Markuma. OFK: ffl. 1886, 156-179 6; OOH: ffl. 970/1; in Cyrillic. Collection of Tashken expedition of 1968-1969 years, sung by poet Kutbay Durbaiuly, written by K.Sattarov. In this edition there is no names of heroes. The same basis of "Min bit tun" stories can be marked out and the plot consistency is preserved.
3. Markuma. OOH: ffl. 884/1, 7-copy-books, in Arabic script, 80 pages. Kanen Korzhynov has added to the manuscript resourses in 1985. This edition includes one more episode that did not mentioned in others. A man who sold Markuma at the ship, changed into a woman when he woke up next day. All sinners called down the wrath of God to themself: someone changed into a woman, another burned to death by fire fallen from the sky, and others got an un-treatable disease. The plot of this mentioned edition has changed in adequate to the original source of the Kazan printing house.
4. The fairy tale "Markuma" . OOH: ffl. 114, 1-copy-book, in Cyrillic, 47-66 pages. Musabekov Dauitbay from Taldykotgan has added to the manuscript resourses in 1959. He has written it as-told-to-story by Tesebai Kekezhanuly in 1937. The fairy tale edition starts as following: "Once upon a time, in one arabian country there was a man Zhunis, whose wife had an ethereal beauty." As we can see, here the fairy styled narration is remained, too. S.Kaskabasov used such texts in novel fairy tales about the woman of faith [4, 235-237].
Akylbek Sabaluly defined in his works, that editions of two different Kazan printing houses are the same and the edition of 1889 was republished in 1911 with some varies, such as: a) A.Sabaluly published it by his name immediately after finishing his work in 31 of March, 1919; B) added his autobiography; 6) made alterations of some words and text lines. For example: in the dastan «The woman Marghuba story»:
Has a wife named Marghuba
Beautiful, sparkling and slight in build
Prays 5 times a day, khalal minded
Comply with her husband's order, and of noble birth
and these text lines in the dastan "Kissa Marghuba" as followings: Has a wife named Marghuba Slight in built and ethereal beauty Prays and reads namaz day-n-nights Comply with her husband's order, and of noble birth. The dastan«The woman Marghuba story» is published at the at the 5th volume of the 100 volume Collection "Babalar sozi" which are publishing within the State program "Cultural heritage"[5, 83-114].
The dastan "Marghuba" tells about woman, who is in spite hardships caused by aspersions on her was keeping heartsease, belief in God and could
hold out against difficulties, also was gracious to those who caused a great deal of grief to her and at last could be happy together with her husband. Marghuba was keeping faith to her beloved husband, was calm and prayerful despite all dirty tricks of others, remain committed to humanity and according sinners caused offence to her and were visited by God for their sins she was mercifully. References:
1. Min bir tun.The 3rd volume of 4 volumes.Narrations of the 448-734 nights.TranslatedbyK.Abdikadyrov. - Almaty: Zhalyn, 1993.- 496 p.
2. NahshaniZ. Totynama: an Indian fairy tale. The introduction and description were written by A.Konyratbayev and T.Konyratbayev. - Almaty: Zhazushy, 1991. - 302 p.
3. Azibayeva, B.U. Kazahskyi dastannyi epos (Kazakh dastan epos)Res.red.: S.A.Kaskabasov.-Almaty: Gylym, 1998. -250 p.
4. Kaskabasov.S. Zhanazyk.Ar turli zertteuler (Research works). - Astana: Audarma, 2002. - 584 p.
5. Babalar sozi.The 5th volume of 100 volumes: The adventured dastans.-Astana: Foliant, 2004. - 344 p.
